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com

MAJOR THEMES OF HADITH

MUHAMMAD YOUSUF MEMON

HADITH ABOUT RESPONSIBILITIES OF INDIVIDUAL MUSLIMS

4,7,8,9,13,17,18,19 and 20.

HADITH ABOUT HOW MUSLIMS SHOULD TREAT ONE ANOTHER

OR

HADITH ABOUT IMPORTANCE OF MUSLIM COMMUNAL LIFE

2,3,5,12,14 and 16

HADITH ABOUT CONDUCT OF INDIVIDUAL IN THE COMMUNITY

1,6,10,11 and 15

HADITH ABOUT BROTHERHOOD AND UNITY

2 and 16

HADITH ABOUT EVIL

HADITH ABOUT TOLERANCE AND FORGIVENESS

15

HADITH ABOUT GENEROSITY

HADITH ABOUT SINCERITY AND DEDICATION

1 and 20

HADITH ABOUT FINANCIAL RESPONSIBILITIES

9 and 14

HADITH ABOUT FAITH AND PRIDE

18

HADITH ABOUT POOR, NEEDY AND ORPHAN

10 and 11

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HADITH ABOUT MODESTY

MUHAMMAD YOUSUF MEMON

17

HADITH ABOUT JIHAD

HADITH ABOUT MARTYRDOM

HADITH ABOUT WORLDLY LIFE

19

HADITH ABOUT CHARITY

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SUNNAH AND HADITH

MUHAMMAD YOUSUF MEMON

 The word Sunnah (plural Sunan) is derived from the Arabic root word `Sanna’
which means (smooth and direct flow path. The word Sunnah literally means a clear
path, a practice, a rule, a mode or mode of life.
 In Islamic terminology it, is a mode of life prescribed by the Prophet Mohammad
(PBUH). So, Sunnah of Mohammad (PBUH) includes his specific words, habits,
practices and tacit (unspoken or silent) approvals to his companions.
 An example of his specific words is “Paradise lies under the feet of your
mother.”
 He (PBUH) grew beard, used oil on his hair, took food and water by the right hand,
used Miswak (tooth cleaning stick) and fragrance often and took dates in odd
numbers in order to breakfast are the few examples of his practices.
 A burial bier passed by us and the Holy Prophet (PBUH) stood up for it, and we
stood up. Then we said, ‘O Messenger, of Allah! It is the bier of a Jew.’ He
(PBUH) said, ‘When you see a bier, stand up’. Here the first part refers to his
action and the other to his saying.
 His tacit or silent approvals means if someone did or said anything in front of the
Messenger of Allah and the Messenger of Allah did not condemn that action or what
was said, in fact he (PBUH) remained silent and established the ruling through his
action. For instance, once when the Prophet (PBUH) saw HazratAnas (RZ) writing
Ahadith, he (PBUH) didn’t stop HazratAnas (RZ) or said anything to discourage or
prohibit the writing of Ahadith rather the Messenger of Allah remained silent,
thus, establishing the permission to write down Ahadith by his action.
 The word Hadith is derived from the Arabic root word ‘Hadasa’, which means, to be
new i.e. the opposite of ancient.
 In Islamic terminology the word Hadith refers to the reports of the sayings,
actions or tacit (unspoken or silent) approvals of Prophet Mohammad (PBUH). This
means that a companion of the Messenger of Allah clearly states that, “I heard the
Messenger of Allah stated”… or “I saw the Messenger of Allah doing… “or”a
person did such and such a thing or said such and such thing but the Messenger
of Allah never disapproved of that”.
 So, the narrations of Prophet Mohammad (PBUH) are called Ahadith (plural of
Hadith) because it is something that has been newly produced. It is from the verb
Tahdith that means to do or to say something for the first time.

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MUHAMMAD YOUSUF MEMON

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QURAN AS A SOURCE OF GUIDANCE

MUHAMMAD YOUSUF MEMON

 The Quran is the major source of instruction and legal thinking.
 It is the fundamental source from which all principles and injunctions of Islam are
drawn.
 We believe that as it is a word of Allah hence is the first mean or source of
guidance for any law.
 The Quran states: “This is the Book; in it is guidance sure without doubt for
those who Fear Allah” (2:2) Al Baqarah.
 Moreover, it is also the primary source of Islamic legal thinking which means it can
also establish Islamic laws alone without being dependent to any other source.
 A couple of examples of laws are derived from Quran.
 For the shares of inheritance the Quran states: “Allah instructs you concerning
your children’s (inheritance) for the male, what is equal to the share of two
females…,” (4:11) AI-Nisa
 For theft the Quran establishes the following orders: “As to the thief, Male or
female, cut off his or her hands: a punishment by way of example, from Allah,
for their crime.” (5:38) Al-Maidah.
 It provides laws for all aspects of life.
 Unlike other religious scriptures this miraculous book of Allah doesn’t provide only
religious rituals it also gives instructions on political, ethical, material, spiritual,
social & economic affairs etc.
 These laws range from one‘s family life to his business and religious life.
 It provides religious duties for believers to offer like prayer, fasting, almsgiving
and Hajj etc. The Quran gives a set of Islamic practices. It commands to establish
worship (prayer) and to pay the poor due after faith in one God. The Quran
frequently says“And establish prayer and pay zakat.” It is said’ “O you who
believe! Fasting is prescribed to you”(2:183) “Complete Hajj and Umrah in the
services of God”(2.196)
 Ahadith of the Holy Prophet provides further details of these practices.
 It also offers family laws where it discusses matters about the requirements of a
valid marriage dower, divorce and multi marriages etc. Quran commands all Muslims
to follow the Islamic ways of life. Regarding personal relation the Quran says,
“Prohibited to you (in marriage) are your mothers, daughters, sisters.”
 In the economical field it stresses believers to do trade and to abstain from Riba
(Interest). Islam promotes honestly in economic dealing in order to earn by lawful
(Halal) means. Regarding economic teachings, it lays instruction to decide with
justice, not to offer bribes,to give true evidence and to give full weights and
measure. Allah says, “Give full measure when you measure and weigh with a

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balance that is straight.”And “Allah has allowed trade that and forbidden
MUHAMMAD YOUSUF MEMON

usury.”
 Islam promotes equality and brotherhood; it rejects all social barriers by saying “All
believers are equal to one another.” This verse promotes brotherhood ;no believer
is superior to another
 Quran also teaches how to maintain relations with Non-Muslims and other states by
commanding , “O you who believe do not make Jews and Christians your allies,
some of them are allies of others”
 Laws of war are also included in the Holy Qur’an where they prohibit the killing of
women and children, destroying residential places, killing of prisoners etc. For
punishment of Zina or fornication (100 lahes). It is said, “The woman and man
guilty of adultery or fornication, flog each of them with hundred
stripes.”(24:2)For the heinous crime of murder it recommends the simple rule of an
eye for an eye by saying: “O you who believe! The law equality is prescribed to
you in case of murder: the free for free, the slave for slave, the woman for
woman.”
 Its laws are totally authentic and indestructible.
 The Quranic teachings are eternal, un-alterable and everlasting for all times.
 Allah Himself has promised to guard His word from any kind of corruption or
alteration. The verse of Surah Hijr mentions this promise where Allah says: “We
have without doubt sent down the Message; and We will surely guard it (from
corruption)” (15:9) Al-Hijr.
 Since the laws of Quran are authentic and unchanged so they cannot be questioned
or challenged in meanings and existence.
 This Book reaches us exactly as it was revealed to Prophet Mohammad (PBUH) 1400
years ago.
 The Quran says, “Neither anything wet nor dry that is not contained in this
Luminous Book.”
 This means the laws mentioned in the Book are totally divine without any addition or
omission.
 As the laws of Allah are superior over any other laws like His personality is superior
over all other so Quranic Laws cannot be challenged in any way nor they can be
repeated or annulled by an legislature or human authority.
 The Quran is not only unique in the way in which it presents its subject matter,
which is man and his ultimate goal in life, but it is also unique in that is a miracle
itself.
 It has been documented that the Prophet (saw) challenged the Arabs to produce a
literacy work of a similar caliber as the Quran, but they were unable to do so
despite of their well-known fluency literary powers.

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 The challenge to reproduce the Quran was presented to the Arabs and mankind

MUHAMMAD YOUSUF MEMON

three times.
 The Quran says, “Say: if all mankind and the jinn would come together to
produce the like of this Quran, they could not produce it…..”(17:88)
 “Or do they say that he has invented it? Say to (them) ,Bring ten invented
chapters like it …” (11:13)
 “if you are in doubt of ….then produce one chapter like it…”(2:23)

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HADITH
MUHAMMAD YOUSUF MEMON

 It is the second primary source of Islamic law.

 Legal experts hold that Hadith is the second most important source and the
authority of Islamic law after Quran.
 The hadith itself derives its authority and legal validity from the Quran. The Quran
says,“Nor does he speak from (his own) inclination. It is not but a revelation
revealed.”
 The Quran itself repeatedly reminds us of the importance of hadith, enjoining us to
strictly follow the prophet.
 The Quran says, “Obey Allah and Obey the messenger” “And whatever he gives
you take it…. And whatever he forbids, abstain from it”
 Hazrat Ayesha (RA) said, “The life of the prophet was the practical
demonstration of the Holy Quran.”
 It is a principle first set by Imam Shafi that Quran and Sunnah can never
contradict with each other.

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QURAN AND HADITH

MUHAMMAD YOUSUF MEMON

Sunnah sometimes explains a word, which is not explained in Quran

 For example the Holy Quran says, “And establish prayer and pay Zakat” (2:43)
but the method of prayer is not mentioned in the Holy Quran.
 The Holy Prophet explained how to offer the prayer through his action and said,
“Offer your prayer as you see me offering my prayer.”
 He also said, “No prayer is acceptable without Fatiha.”
 Similarly, the Quran commands the Muslim to pay Zakat, but does not explained by
the Prophet .
 He said, “No Zakat is payable on property until a year passed away on it.”
 He also said, “Neither the property of different people be gathered together
nor the joint property should be split for fear of Zakat’’

Quran mentions a general term which could be applied to any person, while
the Sunnah further specifies the term and forms another rule

 For example, the Quran says, “The man and woman who commit Zinaa, flog each
of them with one hundred lashes.”
 This rule can be applied to any male or female who is found guilty of Zinaa.
 However, the messenger stoned the married men and women who committed Zinaa.

A rule may be mentioned in the Qur’an without any restrictions but the
Sunnah places restrictions on the rule

 For example, the Quran says: “The male and female thief cut their hands.”(5:38)
 There is no restriction placed on the rule in the Ayah, but the Prophet said; “Hand
will not be cut for less than ten dirhams”

An original rule in the Quran, but the Sunnah adds new items to the original
rule

 For example Quran says; “Forbidden to you is your mothers, daughters ,paternal
and maternal aunt, nieces, foster mothers and sisters ,mother-in –law and step
daughter …..” (An-Nisa:23)
 The Prophet added, “No woman can be married to a man who is already married
to her sister or her maternal/ paternal aunt.”

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In many places Quran remains silent and Sunnah gives the Law
MUHAMMAD YOUSUF MEMON

 For example The Holy Prophet announced in Khyber Expedition that flesh of Donkey
was made Haram.
 He also said: “The part of garment below the ankle (for men) is in the fire.”
Or “Silk and gold are made unlawful for the men of my nation but lawful for
women.”

Sunnah of Holy Prophet provides practical method of Islamic practices

 The Quran enjoins us, “Pilgrimage there to is a duty men owe to Allah those who
can afford the journey”
 Full method of the Hajj is not mentioned in Quran.
 Sunnah of Prophet explains its performance, as it is said Ibn Umar reported, “The
Holy Prophet pronounced Talbiyah in Hajj.”

Other Examples

 The Quran guides us about the usage of alcohol in the following words.“O believers!
Intoxicants and gambling (games of chance), dedication to stones (paying
tribute to idols) and division by arrows (lottery) are the filthy works of Satan.
Get away from them, so that you may prosper.” (5:91) Al-Maida. According to
this verse of Quran alcohol is prohibited for us and its usage is forbidden. But this
verse and the rest of the Quran alcohol is prohibited for us and its usage is
forbidden. Therefore, to find out the answer for punishment we look into the
hadith of Prophet (PBUH). Regarding this matter the Sunnah of Prophet (PBUH)
guides us the following report: “The Prophet beat a drunk with palm-leaf stalks
and shoes”. (Bukhari). The Hadith clearly highlights that the Prophet (PBUH)
punished the drunk, by beating him with palm leaf stalks (lashes). So here Quran
and Hadith together form the law of beating the drunk with lashes.
 The Quran commands that purity of the body is compulsory before prayer. However
the Sunnah explains the method of purity (ablution) Wuzu.
 The division of inheritance is clearly stated in the Quran by saying, “Allah
commands you concerning your children’s inheritance for the males equal to the
share of two females” but leaving of wealth for Non-Muslims relatives is not
mentioned in the Quran. In the sunnah, we find that the Prophet said, “A Muslim
may not inheritance from a Non-Muslim, nor Non-Muslim inherit from a Muslim”
 The Holy Prophet said, “The bartering of gold for gold is Riba,except if it is
from hand to hand and equal in amount and wheat grain for wheat grain is Riba
except if it is from hand to hand and equal in the amount.”

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IJMA

MUHAMMAD YOUSUF MEMON

MEANING OF IJMA
 The literal meaning of Arabic term Ijma is unanimity or consensus.
 Generally ljma means a unanimous decision.
 In Islamic terminology it is a unanimous decision of the entire Muslim community on
some Islamic matter after the death of Prophet (PBUH).
 In Islamic legal thinking Ijma is recognized as the 3rd source of Islamic legal
thinking.
 It is used when Quran and hadith do not offer the clear or direct guidance.
 It is also the secondary source of Islamic legal thinking which means that it is
dependent on Primary sources Quran and hadith and cannot work alone.
 The unanimity of this Ummah is regarded by Prophet (PBUH) himself which is also a
proof of consensus (ljma) to be the authentic source of Islamic legal thinking.
 The Prophet (PBUH) said: “My community will never agree upon an error”.
 Some regards Ijma as the agreement of companions of Prophet (PBUH), others of
the community of Madina, others of legal experts.
 Legal experts have differed over who makes up this group of Muslims and who’s
Ijma should be accepted. Some say Companions of Prophet (PBUH) some say people
of Madina, some say legal scholars of any generation.
 In theory, of course, it should be the whole community of believers. But this wasn’t
possible after few years because the community spread over a wide area.
 Currently it isn‘t possible either as different Islamic countries are running under
different governments and different systems so Ijma of the whole Muslim
community (Ummah) seem almost impossible in this era.
 Due to all these differences there are different definitions of ljma which have
been given.

TYPES OF IJMA
 There are two main kinds of Ijma.
 The first is general agreement of all Muslims in matters or beliefs, for example
that the Quran was sent down by Allah brought by Angel Gabriel and that the
Prophet (PBUH) is the last Messenger of Allah. This kind of Ijma is the
acknowledgement of the beliefs that are the characteristics of Islam and shared
by all believers.
 The second kind of Ijma particularly concerns legal matters and can be defined as
an agreement of a group of Muslims about an issue on which the Quran and Holy
Prophet (PBUH)’s Hadith or Sunnah haven’t spoken the final words.

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 The second kind of Ijma is further divided into two categories Ijma e Qawli and
MUHAMMAD YOUSUF MEMON

ljma e Amali.
 IJMA E QAWLI: It is when in any one era all those who are worthy of making Ijma
agreed unanimously upon a legal matter by way of speech. For example all
companions agreed on the caliphate of Hazrat Abu Bakr (RZ) and swore allegiance
on his hands.
 IJMA E AMALI: It is where in one era all those worthy of making Ijma, agree
unanimously upon a legal matter by way of action. For example the four Sunnah
before Zuhr prayer are regarded as Sunnat-e-Moakkadah, by virtue of companions
practicing upon it with rigidity. Hence this action can never become Wajib or Farz
until such a reason could be found making it Wajib or Farz.

IJMA FROM PROPHET LIFETIME

 Example from the Prophet’s life regarding the concept of Ijma include after the
battle of Badr Holy Prophet (pbuh) consulted with his companions about the
prisoner of war and it was decided that they will get their freedom after the
payment of ransom.
 During the battle of Uhad, the Prophet PBUH consulted his companions and followed
the opinion of the majority and fought the battle outside the city though he was
personally against it.
 During the battle of trench ,he had the trench dug around the city of Madina on the
suggestion of Salman Farsi
 This all is Hadith as it is endorsed by the Prophet (S) but the concept of consulting
and building consensus is shown here.

IJMA OF COMPANIONS OF PROPHET

 During Hazrat Uthman’s (RA) caliphate, it was felt that the Muslim had difficulty
gathering for the Friday prayer on just one Azaan and so it was decided by the
experts to have 2 calls for prayers on Friday.
 Secondly the Tarawwih prayer throughout Ramadan after Isha in which the whole
Quran is recited. This was the Ijma of the companions of the Holy Prophet during
the time of Hazrat Umar’s (RA) caliphate, to perform 20 rakats of this prayers and
this is practiced even today.
 Election of Abu bakr R.A as the caliph of Islam and the compilation of the Holy
Quran after the battle of Yamama was also the result of Ijma.

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IJMA OF PRESENT ERA

MUHAMMAD YOUSUF MEMON

 For sighting of moon of all months a committee of experts is set by the
government, to refer whether the moon is sighted or not. Unanimous decision of the
committee is accepted by everyone. This is based on Ijma.
 In 1974 the national assembly declared Qadiyanis as non-believers, they do not
believe in the finality of Prophethood. This law was passed on the basis of the
Quranic verse which said, “Muhammad is not the father of any of your men but
he is the Messenger of Allah and the Seal of Prophets.”
 Scholars collectively say that the conventional banking system is unislamic as it
involves Riba (interest). This law was based on the Quranic verse which said, “Allah
has allowed trade but forbidden usury (interest).”
 All scholars have declared Israel as a non friendly territory as they kill innocent
Muslims. It is based on the following verse, “o you who believe, do not make Jews
and Christians your allies, some of them are allies of other.”

EXAMPLES OF QURAN AND IJMA

Example 1
 The Holy Quran says, “Prohibited to you (for marriage) are:Your mothers,
daughters…”(4:23) Al-Nisa.
 As the verse mentions the terms mothers and daughters which could be clearly
understood as ones mother and step mothers or ones daughters or step daughters.
 Since the verse does not clearly mention about marrying grandmothers or
granddaughters hence ijma was exercised.
 Thereafter now through ijma the ruling is absolute amongst all muslims that
marrying paternal or maternal grandmother or granddaughter is also prohibited as
an extension of the injunction of the Quran.

Example 2
 The Quran says in Surah Baqarah; “It is prescribed, when death approaches any
of you,if he leaves any goods that he makes a bequest to parents and next of
kin, according to reasonable usage; this is due from the Allah fearing.”(2:180)
 According to this verse after the death of a son of the shares of his property will
be given to his father.
 But the Quran and Sunnah are silent on if the father of deceased son is dead too.
 Thus after ijma it was decided that this share from the son’s property towards the
father will now go to the grandfather.
 This is how Ijma is exercised from Quran.

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EXAMPLES OF HADITH AND IJMA

MUHAMMAD YOUSUF MEMON

Example 1
 It isn’t permissible to sell an edible item for the seller before having the ownership
of the goods.
 The Prophet (PBUH) said regarding this: “Whosoever buys edible items cannot sell
it until he has taken ownership thereof”.
 The ruling of not selling edible items before owning them is clear and apparent from
this Hadith but this Hadith is narrated by one just companion (Khabar-e-Wahid)
therefore based on this their remains a doubt in this ruling and at the most it is not
absolute.
 This ambiguity is intimated by Muhaddithun that Khabr-e-Wahid are not reliable
like Sahih Hadith.
 By the consensus of believers on this problem, this possible doubt is removed and
the ruling has become absolute.
 So the teaching in Hadith is unanimously accepted and the doubt about its sanad is
removed hence selling items before having ownership has become impermissible.

Example 2

 The Prophet (PBUH) said: “If in a miscarried fetus life is established by its
movements, a funeral prayer should be offered for it, and it is entitled to its
share of inheritance” (Tirmidhi, Nisai and Ibn e Majah)
 According to this hadith of Prophet (PBUH) the funeral of miscarried fetus will be
offered if it had shown life signs before its death.
 As per another hadith of Prophet (PBUH) the fetus begins to show movements when
it reaches the age of four month.
 So the hadith states the funeral prayer of miscarried fetus who died after the age
of four month will be offered.
 But the question arises when the fetus is miscarried before the age of four months
and life signs were not found in it. The question is funeral prayer will be offered or
not?
 When Ahadith did not provide the final ruling on this matter, the Muslim community
found out the answer by consensus.
 All those who are worthy of making Ijma reached to the decision that the fetus
who died before the age of four months its funeral will not be offered as life signs
were not found in it.
 Rather it will be washed, wrapped and buried.
 So in this example, Hadith and Ijma jointly formed the law of not offering funeral
prayer of fetus miscarried before the age of four months is established.

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QIYAS

MUHAMMAD YOUSUF MEMON

MEANING OF QIYAS
 The root meaning of the word ‘Qiyas’ is ‘according to’, ‘measuring’ and ‘equality’.
 Literally, Qiyas (analogy) is the legal method of deducing one principle from another
by comparing them together.
 Islamically, it is a process of deduction of laws in consultation with the Quran and
Sunnah which are not clearly or directly stated in the previous three sources.
 It is also defined as the comparison between the known and the unknown to find out
the new Islamic rulings. The known is matter in Quran or Hadith and the Unknown is
the new matter in question.
 It is the authentic source of Islamic legal thinking.
 The proof of Qiyas is from the conversation between Holy Prophet (PBUH) and
Hazrat Maaz (RZ). Prophet (PBUH) when asked Hazrat Maaz (RZ) if you do not find
any ruling in Quran and Sunnah to solve the matter what would you do? He replied
“I will then make Ijtihad of my opinion.” Prophet (PBUH) approved of this
response.
 Qiyas involves an individual expert making a new decision on the basis of known
teachings. He compares the known with the unknown and identifies common points
between them ultimately deducing the new law.

FUNDAMENTALS OF QIYAS
 Fundamental of a thing is that integral part without which that thing can’t exist.
 Like the fundamentals of Prayers; rukoo, Qiyam, Sajdah etc. the fundamentals of
Qiyas are four in number.
 Asal - the ruling which is mentioned in Quran or Hadith.
 Far - the ruling of that thing which isn’t found in Quran or Hadith or it is the new
matter in question.
 Illa’ (the same factor) - the linking cause that connects the Asal and Far.
 Hukum - By relating these together it is possible to arrive at the new judgment.
That new ruling through this judgment is Hukum.

EXAMPLES OF QURAN AND QIYAS

Example 1

 The Quran forbids sales transactions after the call of prayer on Friday in verse #
9 of Surah Jumma. “0 ye who believe! When the call is proclaimed to prayer on
Friday (the Day of Assembly), haste earnestly to the Remembrance of Allah,

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and leave off business (and traffic): That is best for you by but knew!”(62:9)
MUHAMMAD YOUSUF MEMON

This is (Asal) or ruling from Quran.

 The new matter of the question arises, Are all kinds of transactions forbidden?
This is (far) in this ruling.
 By analogy legal experts found reason that like sales distracts Muslims from Friday
prayers buying also do the same. This is (illa) the linking cause that connects the
asal and far of this ruling.
 Therefore the (Hukum) or new judgment is that all kinds of transactions have been
forbidden after the call of prayers on Friday.

Example 2

 The Quran states regarding impressibility of drinking alcohol in verse # 90 of

Surah Maidah. “O believers! Intoxicants and gambling (games of chance),
dedication to stones (paying tribute to idols) and division by arrows (lottery)
are the filthy works of Satan. Get away from them, so that you may
prosper”(5:90). This is (Asal) ruling from Quran.
 The new matter (far) is that what is the ruling regarding all other drugs causing
intoxication?
 By analogy have found same causative factor (illa) of intoxication in other
intoxicants as in alcohol.
 Therefore they have applied the same ruling of impermissibility to those items
causing intoxication and unconsciousness. This is (Hukum) in the ruling or new
judgment by use of Qiyas.

EXAMPLE OF HADITH AND QIYAS

 The holy Prophet (PBUH) in his lifetime gave clear guidance about the use of
intoxicants related to alcohol. In his saying he said, “All Intoxicants are
prohibited” (Agreed).
 He also showed with his Sunnah to beat the drunk with lashes. It is reported “The
Prophet beak a drunk with palm-leaf stalks and shoes (lashed).” (Asal).
 These teachings of Ahadith state about prohibition of alcohol and the punishment
of its consumption.
 Although Prophet (PBUH) taught about prohibition and punishment of the drunk but
the fixed number of lashes are not stated in his sayings or actions. (Far)
 When Hazrat Umar (RZ) inquired Hazrat Ali (RZ) about the prohibition and
punishment of using intoxicants and the number of lashes. Hazrat Ali (RZ) solved
the matter by his analogy. Hazrat Ali (RZ) said that intoxication cause speaking
drivel and irrational which leads the drunk to falsely accuse others so the

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punishment of the drunk should be similar to the defamer. The punishment of

MUHAMMAD YOUSUF MEMON

defamer is 80 lashes (illa).
 Therefore with this comparison of known and unknown the punishment for the drunk
was decided 80 lashes at the time of Hazrat Umar (RZ)’s administration by the use
of Qiyas. (Hukm).
 In this example, the matter of punishing the drunk is finalized by the practice of
Qiyas (analog) after which the drunk is to be beaten 80 lashes and these orders
became the part of Islamic rulings.

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ISNAD AND MATN

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Muhadithun are the masters of hadith who closely study Ahadith to check their
authenticity. In order to check the authenticity of Ahadith they closely study two
parts of hadith; Sanad (isnad) and Matn.
 Sanad plural isnad are the chains of transmitters. They contain names of those who
heard or noted, memorized, implemented and transferred Ahadith. Yahya narrated
from Malik who narrated from Nafa’I who narrated from Abdullah bin Umar that
the Holy Prophet said: is an example of isnad.
 Matn is the actual text of Hadith. It contains teachings of Prophet Mohammad
(PBUH) which include his sayings, actions or silent approvals to his companions.
‘Actions are judged by intentions’ is the example of the matn of Hadith.

RULES OF ISNAD
 To check the authenticity of hadith, Muhaddithun checked Sanad of Hadith first by
different rules.
 They ensured the first person in the chain of transmitters was the companion of
Holy Prophet (PBUH) because Ahadith after Prophet (PBUH) could be brought
forwarded only by his companions who were present in the company of Prophet
Mohammad (PBUH).
 They ensured the chain of transmitters (isnad) was unbroken because the broken
chains would leave certain doubts in their mind about correct transformation of
hadith.
 They also ensured that transmitters were known to those before and to those after
them in the chain. By the close study of narrators, they ensured the narrators met
each other at mature & stable age.
 Illustration of above-mentioned rules of chain using the chain in which Abdullah bin
Umar narrated to Naf’i who narrated to Imam Malik who narrated to Yahya that the
Holy Prophet (PBUH) said: “he who misses the `Asr prayer is as if he has lost
his family and property”.
 They ensured that each transmitter was a person of sound mind and excellent
memory. Ahadith that are said vaguely or transferred with any doubts can’t be
accepted therefore excellent memory is one of the top most requirements.
 They also ensured that each transmitter was good and upright person who not only
learned and conveyed the Prophet (PBUH)’s teachings but also followed them and
never be found doing anything against Prophet (PBUH)’s practices.

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 They rejected Ahadith whose chains of transmitters were questionable due to

MUHAMMAD YOUSUF MEMON

conduct of narrator. For this they ensured that all narrators in the chain must be
truthful and none of them was ever found to be lying.
 He should report exactly what he has learnt from his teacher, and not use his own
words. He must understand what he reports and know how a change of words can
change the ideas in it.
 He must remember and quote the full chain from himself to the Holy Prophet (saw).
He should report what agrees with the reports of other who are known to have good
memories.
 We should also check the name list of teacher and students of every narrator
because it helps us to identify the place of narrator in the field to Hadith. All of
these information are available in the books of Asma-al-Rijal.

RULES OF MATN
 Muhaddithun also checked the Matn of Hadith by different tests to check its
authenticity.
 Before checking the body of any hadith, Muhaddithun tried to find out numbers of
chains of narrators for a particular text.
 If any tradition didn’t come with different chains, they rejected such hadith for
further study.
 They also compared the body of hadith (matn) with reason.
 They ensured that the matn of hadith didn’t go against any of the Quranic
teachings because Hadith being the interpretation of Quran can never conflict with
the original (Quranic) text.
 Also, they ensured that it did not go against any other of the Prophet (PBUH)’s
reliable or genuine Hadith. This is due to the Prophet (PBUH)’s truthful conduct
that without intimation of cancelling previous orders he never said/did anything
that contradicted with his other sayings/doings.
 They made certain that it didn’t go against the common sense as Prophet Mohammad
(PBUH) being the highly intellectual man could not suggest anything beyond logic.
 Also, they made it certain it was not against people’s normal experiences as Prophet
Mohammad (PBUH) being a human being could not suggest anything super natural.
 They made sure it didn’t give precise details of events happened after Prophet
(PBUH)’s lifetime as Mohammad (PBUH)’s could not foresee or foretell.
 Also, they made sure it must not accuse Prophet (PBUH)’s family or any of his
companions as such immodest actions could have never encouraged by him being the
role model for modesty.
 The language of the text of the Hadith should suit the Holy Prophet (saw)’s
personality.

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 It must not be in the praise of some infamous tribe, place or personality, for
MUHAMMAD YOUSUF MEMON

example, there are Ahadith in the praise of Qazween, in SunanIbnMajaMuhaddithun

have rejected them as the holy prophet had no connection with the infamous town.
 If a Hadith mentions, severe punishments on a very small bad deed so such a small
hadith will also be rejected.

CLASSIFICATION OF HADITH
 On the basis of abovementioned rules Muhaddithun termed Ahadith as Sahih
(genuine), Hasan (strong), Dhaif (weak) or Mauzu (fabricated).
 If any hadith perfectly passed all these tests then the Hadith was termed as Sahih
(genuine).
 If any hadith raised small doubts about its authenticity like if in a chain a narrator’s
memory was found to be slightly defective, such hadith was termed as Hasan
(strong).
 If any hadith raised strong doubts or failed in tests then the hadith was termed as
Dhaif (weak).
 The saying which was not found to trace back to Prophet Mohammad (PBUH) and
was wrongly attributed to him, such hadith was termed as Mauzu (fabricated).

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TYPES OF AHADITH

MUHAMMAD YOUSUF MEMON

HADITH E QUDSI
 Al Quds means holy or sacred.
 Hadiths which contain words of Allah in effect to communicate with companions and
these words are not part of Quran.
 It is also called Divine hadith
 Speech of Allah reported by prophet but it is not the part of Quran.
 Examples of this type of hadith are, “fasting is for me and I shall compensate it”
and “If my servant likes to meet me, I will love to meet him”

HADITH E NABWI
 Ahadith told by prophet and which have his own word and not mentioned in Quran.
 Example of this type of hadith is, “Pray as you see me praying”

SAHIH HADITH
 It is a genuine hadith.
 No doubts are present is this type of hadith.
 If a hadith passes all the test of Sanad and matn so it is regarded as Sahih Hadith.
 An example of Sahih hadith is, “Make Witr as your last prayer at night”

HASAN HADITH
 It is a strong hadith.
 It is next/similar to Sahih.
 Small doubts are present in this type of hadith.
 It is categorized as Hasan because it raises small doubts like its narrator or some
of its narrators are found to have a defect in memory.
 An example of Hasan hadith is, “he who missed three Jummahs out of negligence,
Allah will place a seal over his heart”

DHAIF HADITH
 It is a weak hadith.
 Strong doubts are present in this type of hadith.
 Such hadith carries various doubts like any narrator in the chain was found to be a
liar or any of the narrators is found to possess very weak memory of the evidence
of meetings of narrators couldn’t be found.
 An example of Dhaif hadith is, “The prophet used to say whenhe broke his fast,
“O Allah for you I have fasted and with your provision I have broken my fast”

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MAUZU HADITH
MUHAMMAD YOUSUF MEMON

 It is a fabricated hadith.
 Its chain isn’t found tracing back to Mohammad (PBUH)
 Examples of Mauzu hadith are“Seek knowledge even as far as China” and “The ink
of the scholar is more holy than the blood of the Martyr”.

MUTAWATIR
 It is the type of hadith which is conveyed by numerous narrators that it is
inconceivable that they have agreed upon a lie.
 Thus, it is accepted as unquestionable in regard to its authenticity.
 Mutawatir hadith is of two types Mutawatir in wording and Mutawatir in meanings.
 Mutawatir in wording is a hadith which has been narrated by large number of
narrators in a manner that all narrators report it with the same words without any
change. An example of this is the hadith of Mohammad (PBUH): “Whoever
intentionally attributes a lie against me, should prepare his seat in the Fire”. It
has been reported by seventy four companions all with the same words.
 Mutawatir in meaning is a hadith which is not reported by the narrators in the same
words. Although the words of narrators are not the same, all narrators are
unanimous in reporting a basic concept which is common in all reports. It is reported
by a large number of narrators that Prophet Mohammad (PBUH) enjoined to offer 2
units in Fajar, 4 units in Zuhr, Asr and Isha and 3 units in Maghrib prayers, yet the
narrations of all the reporters are not in the same words.

AHAD
 It is the type of hadith which is conveyed by very few or one narrator.
 Ahad is categorized in three types Mashhur, Aziz and Gharib.
 Mashhur is narrated by three or more, narrators but still doesn’t match the
requirements of Mutawatir.
 Aziz is conveyed by two narrators and Gharib is conveyed by only one narrator.
 An example of Ahad (Gharib hadith) is the report conveyed by Hazrat Abu Bakr
(RZ)’s narration: “Muslims kissed their thumbs when they heard Prophet (PBUH)’s
name is Adhan.”

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COMPILATION OF HADITH

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 The process of compilation of hadith that started from Prophet Mohammad
(PBUH)’s lifetime is further divided into different ages of the following
generations.
 They are the age of Companions of Prophet (PBUH), the age of Successors of
Companions & the age of followers of Successors of companions.

DURING PROPHET (PBUH)’s LIFETIME

 During prophet’s lifetime there were three ways used to preserve hadith,
Memorization, Writing and Actions.
 The Prophet (PBUH), who was the teacher of his companions, laid great stress in
teachings of Islamic injunctions i.e. Quran and Hadith.
 He taught his companions by using three methods which were verbal teachings, in a
written medium in which he dictated to his scribes and through practical
demonstration.
 In order to teach, he established a school in Madinah very soon after his migration
to Madinah. In Madinah he built a mosque and constructed his residence next to it.
 The companions of Prophet (PBUH) used to learn the teachings of Quran and
Sunnah from Prophet (PBUH) within the Mosque at the Suffah, sort of bench.
 The first one was memorization. Arabs had very sharp memory, they could
remember thousands of poetries and family trees very easily, e.g. Hazrat Abu
Hurairah (RA) narrated more than 5000 Ahadith and he was not used to of writing
Ahadith.
 Some companions used to write down the Ahadith. The Prophet (saw) in early time
had ordered not to write his Hadith as he feared that might get mixed up with the
Holy Quran but afterwards he allowed but encouraged it. Once a companion
complained about his memory, so the Prophet (saw) ordered him: “Take help with
your right hand.” After his last sermon a companion requested him for his speech
in a written form so he said: “Write it down for Abu Shah.”
 A few other examples of the work done by companions are as follow:
 Some companions had, however, prepared written collections of traditions for their
own personal use. Those companions, in particular, who had weaker memories used to
write them down for memorization and preservation. These were also dictated to
their disciples.
 Then there were those companions who have administrative offices arranged for
written copies of traditions, so that they might carry out their duties in the true
spirit of Islam. For instance, while appointing AmribnHazm as the governor of

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Yemen, the Prophet (saw) himself gave him a letter containing the times of prayer,
MUHAMMAD YOUSUF MEMON

methods of prayer, details of ablution, booty, taxation, zakat etc.

 Abdullah ibnAmribn al – As, a young Makkan, also used to write down all that he
heard from the Prophet (saw). He had even asked the Prophet (saw) if he could
make notes of all that he said. The Prophet (saw) replied in the affirmative.
Abdullah called this compilation SahifaSadiqa (The Took of the Truth). It was later
incorporated into the larger collection of Imam Ahmad ibnHambal.
 Anas, a young Madinan, was the Prophet (saw)’s personal attendant. Since, Anas
remained with the Prophet (saw) day and night, he had greater opportunities than
the other companions to listen his words. Anas has written down the traditions on
scroll. He used to unscroll these documents and say: “There are the sayings of the
Prophet (saw), which I have noted and then also read out to him to have any
mistakes corrected.”
 Ali IbnAbiTalib was one of the scribes of Prophet (saw). The Prophet (saw) once
dictated to him and he wrote on a large piece of parchment on both sides. He also
had a sahifa – e – Ali (pamphlet) from the Prophet (saw) which was on Zakat (the
poor due) and taxes.
 The third way of the preservation was the actions of the companions. Whatever
they heard from the Holy Prophet (saw), they acted accordingly and so, his guidance
was preserved in their actions. Imam Malik called it living Sunnah and he gave in
more importance than a weak hadith and rejected Hadith if it contradicted with
practices of the people in Madina.

DURING THE AGE OF COMPANIONS OF PROPHET (PBUH)

 The companions of Prophet (PBUH) after learning the teachings of Islam preserved
them. They closely observed and memorize his Sunnah and Ahadith and then
committed them into their memories. However, few companions along with
memorizing preserved his teachings in writing also. The common practice among all
of them was of practicing Ahadith to remember.
 They also took the given task of circulation of Prophet (PBUH)’s teachings very
efficiently. For this, some companions went out of Arabia and delivered the message
everywhere. It is said companions reached up to the territories of Afghanistan.
 Some companions continued the practice of preaching within the Islamic Empire.
For this, they rather than travelling preferred staying in Madinah and becoming the
centers of learning and teaching Ahadith.
 One of the best known of these learners and teachers was Hazrat Abu Huraira (RZ)
who was famous of his knowledge about Prophet (PBUH)’s Ahadith and Sunnah and
narrated 5374 Ahadith. He is also reported to have had books of Ahadith in his
possession. At least nine of his students, wrote Ahadith from him.

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 Next to him comes the name of Hazrat Abdullah bin Umar (RZ) who transmitted

MUHAMMAD YOUSUF MEMON

2630 Ahadith. He also had an authentic collection of Ahadith named Saheefa-e-
Sadiqah. He wrote down Ahadith and made his collection with the permission of
Holy Prophet (PBUH).
 HazratAnas bin Malik who served the Prophet (PBUH) for ten years transmitted
2286 Ahadith. At least sixteen people had hadith from him in written form.
 Umm-ul-Momineen, Hazrat Aisha (RZ) transmitted 2210 Ahadith. At least three
persons had her Ahadith in written form including her nephew, Urwah, one of the
greatest scholars amongst Successors.
 Other big names include Hazrat Abdullah bin Abbas (RZ) transmitted 1660, Jabir
bin Abdullah (RZ) transmitted 1540 Ahadith and Abu Said Khadri (RZ) transmitted
1170 Ahadith.
 However, few senior transmitters also possessed copies of Ahadith. Hazrat Ali (RZ)
had Saheeta-e-Ali, HazratSaad bin Ubaadah (RZ) and Hazrat Jabir bin Abdullah
(RZ) kept the book of Saad and the book of Jabir.

DURING THE AGE OF SUCCESSORS OF COMPANIONS

 It is generally believed that Ahadith were transmitted orally for one hundred years
at least.
 Then during the period of the successors of companions, the caliph Hazrat Umar bin
Abdul Aziz sent instructions to governors to write down traditions of Prophet
(PBUH) for its preservation. It is reported Imam Zuhri was the first one to write
down Ahadith.
 Other than Imam Zuhri, the successors of companions spread widely to collect
Ahadith from different places. In this phase they not only collected Ahadith but
also compiled them.
 There were many collections made by these successors and the best known among
the surviving collections today are:
 Al-Muwatta of Imam Malik bin Anas, a legal text book which contains about 2000
Ahadith.
 Al-Musnad of Imam Ahmed bin Hanbal which contains about 30,000 (27,647)
Ahadith.

DURING THE AGE OF FOLLOWERS OF SUCCESSORS

 The great period of the collection and compilation of Ahadith came in the time of
Imam Ahmed bin Hanbal and just after. This is termed as the golden age of
preservation of Ahadith.
 In this age, the work of Ahadith flourished under the critical research of the
collectors. After collecting Ahadith the collectors of this generation, before

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compiling them, strictly checked their authenticity by the rules of Isnad and Matn.
MUHAMMAD YOUSUF MEMON

 These include:
 SahihBukhari by Mohammad bin Abdullah Ismail Al Bukhari
 Sahih Muslim by Abdul Hussain bin Muslim
 Sunan Nisai by Abdur Rahman at Nisai
 Abu Daud by Suleman bin Shoaib
 Jami Tirmidhi by Abu Isa al Tirmidhi
 Sunan Ibn e Majah by Moammad bin Yezid bin Ibn e Majah

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MUSNAD AND MUSANNAF COLLECTIONS

MUHAMMAD YOUSUF MEMON

MUSNAD COLLECTION
 Musnad also termed as Musannad means `supported’. In Musnad collection, Ahadith
are collected and divided into chapters as per the name of first narrator of Hadith,
no matter what their content and theme are.
 The chapters in Musnad collections are entitled with the name of companions like of
Hazrat Abu Bakr (RZ), Umar (RZ), Uthman (RZ), Ali (RZ), Aisha (RZ) etc.
 Thus, in Musnad collection the Sanad of Hadith is focused.
 These collections are useful for spotting Ahadith attributed to a particular
companion.
 For looking into Ahadith narrated by a certain companion for example Hazrat Abu
Bakr (RZ), Musnad collections are useful. A person will simply find out maximum
numbers of Ahadith narrated by Hazrat Abu Bakr (RZ) in a chapter entitled with
his name.
 The best known Musnad collection is Imam Ahmed bin Hanbal’s Musnad.

MUSANNAF COLLECTION
 Musannaf means `divided up’. In Musannaf collection, Ahadith are divided into
chapters according to their content or theme.
 In this category, Ahadith are grouped into chapters and sub-chapters according to
their theme for example chapter of Faith, Prayer, Fasting, and Pilgrimage etc.
 Thus, in Musannaf collection the Matn of hadith is focused.
 They are useful for understanding the Prophet (PBUH)’s teachings on a particular
point.
 It is convenient to find out most of the Ahadith of a particular topic in one chapter
in these collections. Like if one wants to find out Ahadith of prayer he would simply
open chapter of prayer and all Ahadith of prayer could be found there in group.
 They are also useful in establishing the Islamic laws.
 Similarly in case of finding solution on a particular matter, desired information can
be searched as per the topic’s name in these collections.
 Sahah Sitta & Al-Muwatta of Imam Malik are the best known of Musannaf
collections.

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SIX COLLECTIONS OF SUNNI HADITH

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 On the basis of the authenticity of Ahadith, scholars have classified different
books of Ahadith.
 There are six books that are considered of the highest rank and they are called
SahahSitta or six most authentic books of Ahadith.
 Their names and authors; SahihBukhari by Imam Bukhari, Sahih Muslim by Imam
Muslim, SunanNisai by Imam Nisai, Sunan Abu Daud by Imam Abu Daud, Jami
Tirmidhi by Imam Tirmidhi and SunanIbn-e-Majah by Imam IbneMajah.

SAHIH BUKHARI
 It was compiled by Imam Mohammad bin Abdullah Ismail Al Bukhari who belonged to
Bukhara and lived during the years 194-256 A.H
 His father Ismail was also the scholar of Hadith who studied the subject under
some very famous scholars such as Malik bin Anas.
 Imam Bukhari began the study of Hadith in the age of less than ten years.
 He had a sharp memory and by the age of sixteen he had memorized many books of
the earliest scholars. He didn’t only Memorize Ahadith from the books but also
learned the biography of all the narrators who took part in transmission of any
hadith, their date of birth, death and so on.
 He travelled throughout the Muslim world for nearly 40 years for the collection of
Ahadith. In this he stayed at Hijaz for six years and journeyed to Baghdad eight
times.
 He had collected more than 600,000 Ahadith and it is reported that he also had
memorized them.
 Form this huge collection of Ahadith he compiled his book Al-Saheeh following very
strict rules.
 He didn’t accept any tradition unless the narrators were found reliable, of high
grade of personal character and literary and it was proved that one narrator met
the other.
 Out of huge number of 600,000 he included only 7397 Ahadith in his Al-Sahih.
 He divided all these Ahadith into chapters as per their topics like Faith, Salah,
Saum, Taharat etc.
 In these Chapters, many Ahadith were repeated in his book and if repeated
traditions are taken away then the total is 2762 Ahadith. Repetition was done
because it is a Musannaf way of compilation and sometimes a Hadith is relevant to
different topics.

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 He stated Ahadith with their Isnad and also discussed the classification of every

MUHAMMAD YOUSUF MEMON

hadith. His books deal with the biographies of the reporters (Tarikh), criticizing
and authenticating the reporters of Ahadith.
 For every Hadith he selected to put in his Sahih, Imam Bukhari used to take a bath
offered two units of volunteer prayer & offered Istikhara. Later on, if he was
convinced he put the Hadith in his book.
 Due to his extremely careful work under rigid rules his collection is said to be the
most authentic book after the Holy Quran.
 Bukhari has said,“I have not included in the book al – Jami’ other than what is
authentic and I did not include other authentic hadith for the sake of brevity.”
 The compiler “Imam Muhammad bin Ismail Al Bukhari” of this collection devoted
more than a quarter of his life to compile his Sahih.

SAHIH MUSLIM
 It was compiled by Imam Abdul Hussain bin Muslim who lived between 204-264 A.H.
 He visited almost all the centers of Islamic learning for the collections of Ahadith.
 Among his many works his Sahih was the most important one. From the 300,000
Ahadith collected he mentioned only 9200 Ahadith in his Sahih.
 Sahih Muslim is divided into 43 books, containing a total of approximately 4000
narrations excluding repetitions.
 He too divided all Ahadith into different chapters as per their theme/topic. He
stated every hadith (matn) with its chains of narrators (isnad) and then discussed
the classification of hadith.
 Imam Muslim also wrote a Muqaddama in the beginning of his compilation and that is
full of knowledge about the science of Hadith. The author, for example, selects a
proper place for the narrative and, next to it, puts all its versions. Imam Bukhari
has not followed this method (he scatters different versions of a narrative and the
related material in different chapters). Consequently, in the exercise of
understanding ahadith. Sahih of Imam Muslim offers the best material to his
students. The Imam informs us whose wordings among the narrators he used. He
also informs the readers if narrators have differed over a specific quality, surname,
relation or any other fact about narrator in the chain.
 Imam Muslim was benefited from Imam Bukhari as he was Imam Bukhari’s student.
He was also influenced of Bukhari’s method and inspired by his teacher. Once he
visited Imam Bukhari and kissed his forehead saying, “Let me kiss your feet, O
Master of Muhaddithun& Doctor of Hadith”.
 His collection is considered as next or same as SahihBukhari in authenticity.
 These two collections are collectively called Al-Saheehain, the two most authentic
collections.

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 If both of them reported a Hadith, it has the highest level of reliability and called
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Agreed upon.
 Upon completing, this book was presented to Abu Zar’ah, a great scholar, for his
comments. He reviewed it closely, and Imam Muslim deleted everything which he
thought was defective, and retained only such Ahadith as were declared by him to
be genuine.

SUNAN NISAI
 It was compiled by Imam Abdur Rahman Al Nisai during 214-303 A.H.
 He started to Hadith at the age of fifteen and later he made extensive travels to
Khurasan, Iraq, Arabia, Syria, Egypt &Jazira etc. to collect Ahadith for his Sunan
i.e. his most famous collection.
 He mentioned 5662 Ahadith in his collection which is well divided into chapters as
per themes.
 It is said that when he compiled his great work of Sunan al Kubra and presented to
the Governor, the governor asked for its authenticity and instructed to include only
authentic (Sahih) Ahadith in his collection. Therefore, he after selecting authentic
ones made a finalized collection called SunanMujtaba. SunanMujtaba is the Sunan
considered in SahaSitta.
 But in SunanMujtabaNisai didn’t add up only authentic (Sahih) Ahadith, he also
recorded even weak (Dhaif) Ahadith as well.
 Actually it was a part of his methodology. He mentioned Ahadith with different
Isnad, then record isnad where mistakes have been committed by narrators, then
explain what is correct. Thus, he recorded the weak Ahadith as well but mostly to
show what defect they had.
 Nevertheless, the weak traditions in SunanNisai are less in number in comparison to
other Sunan books.

SUNAN ABU DAUD

 It was compiled by Imam Suleman bin Shoaib whose lifetime was from 202-275 A.H.
 He also met Imam Ahmed bin Hanbal and stayed with him.
 Like other collectors he also travelled to different parts of Arabia like Khurasan,
Kufa, Baghdad, Damascus, Egypt and Basra for the collection of Ahadith.
 He attained a half million (500,000) Ahadith out of which he selected 4800 for his
collection Sunan which is counted as his best work. He too divided Ahadith into
topical chapters.
 He took 20 years to complete his book and the book is one of the best and most
comprehensive than others on the subject of legal Ahadith.

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 It ought to be remembered that not all the Ahadith recorded in this book are

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authentic. Abu Daud himself pointed out many weak Ahadith and there are also
Ahadith not mentioned weak by him but later the scholars pointed them as weak.
 He also wrote in his book: “If there are two contradictory reports from the
Prophet Muhammad (SAW), an investigation should be made establish what his
companions have adopted”.
 The reason why did he record some weak Ahadith is that in his opinion a weak
Hadith — if it were not very weak, is better than the personal opinion of the
scholars. Thus, he recorded them instead of the legal opinions of the early scholars.
 He said: “If a person has the knowledge of Quran and the knowledge of the
Ahadith of my book he will not need any other book.”

JAMI TIRMIDHI
 It was compiled by Imam Mohammad bin Isa al Tirmidhi who lived from 209-275
A.H.
 He studied under Imam Bukhari and one of his famous masters of Hadith was Imam
Hanbal.
 He compiled his famous work Al-Jami which is considered as one of the six reliable
books of Hadith. He gathered 3956 Ahadith in his work which is divided into 50
chapters as per topics.
 His book is a Sunan as well as a Jami’ collection. He collected mostly Sahih and
HasanAhadith but there are a few weak Ahadith in his compilation.
 Since it contains Ahadith concerning all kinds of Ahadith this is why it is called
Jami.
 In his collection he mainly focused on the matters of Fiqh and closely studied Isnad.
 He puts the heading and then mentions mostly one or two Ahadith from which the
heading can be extracted. Afterwards he gives his opinion about the quality of
Hadith and classified the Hadith Sahih which he accepted as Sahih and termed
those Dhai’f which he believed were Dhai’f.
 His collection is the most useful to Muhaddithin and Faqeeh.
 If a Hadith is narrated by many companions so he gave only one chain and mentioned
the name of other companions in the end of the Hadith. He did to reduce the
volume of the book with providing maximum knowledge.

SUNAN IBN-E-MAJAH
 It was written by Imam Mohammad bin Yazid bin lbn e Majah during 209-279 A.H.
 He travelled to many parts like Khurasan, Iraq, Hijaz, Syria, Egypt etc. and during
his travel he wrote books of Tafsir, History and his Sunan. His Sunan contains 4341
Ahadith in topical Chapters.

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 As it is one of the books of SahahSitta it doesn’t mean it contains all authentic

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Ahadith. His book is of the lowest grade in SahahSitta. Out of 4341 Ahadith 3002
have been recoiled by authors of the other five books of SahahSitta. Thus, there
remain only 1339 Ahadith which have been recorded by Imam Ibn-e- Majah alone.
By the exception of Ahadith he mentioned from Saheehain many Ahadith. He
recorded are Dhai’f (weak).
 However, the book has very little repetition and it is one of the best in arrangement
of chapters and sub-chapters.
 With respect to soundness and strength, Sunan Ad Darimi, Sunan Ad Daraqutni and
other books of Sunan were superior SunanIbnMajah but they did not gain popularity
like SunanIbnMaja.

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FOUR COLLECTIONS OF SUNNI HADITH

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INTRODUCTION
 Among the collections of Shia hadith four collections have gained the most
prominence.
 These collections are as worthy to Shia community as SahahSitta are for Sunni
Muslims.
 They include not only the sayings of Prophet Mohammad (PBUH) but also the sayings
and guidance of Imams. Around 44,000 -Ahadith are included in these four
collections out of which 1.5% are the sayings of Prophet (PBUH) and the rest of the
traditions pertains to Imams.
 Their names are Kitab-al-Kafi of Shaikh Kulayni (16,099), Man IaYandurulFaqih of
Shaikh Saduq (9,044), Tahzib-ul-Ahkam by Shaikh Tusi (13,590) & Al-Istibsar by
Shaikh Tusi (5,511).

KITAB AL KAFI
 The first book of Shia’s four collections is Al-Kafi-Fi-ilm-ud-Deen by Mohammad
YaqubKulyani usually called Shaikh Kulyani.
 The title is translated as “The sufficient in the knowledge of religion”.
 This collection is commonly called “Kitab al Kafi” means “The Sufficient Book”.
 Shias believe that there are no “Sahih” hadith books that are completely reliable.
Kulayni himself stated in his preface that he only collected hadiths he thought were
important and sufficient for Muslims to know, and he left the verification of these
hadiths upto later scholars.
 The Kitab al Kafi is a twelver Shia hadith collection. The term twelver is derived
from their belief in twelve divinely ordained leaders known as the twelve Imams.
 Shaikh Kulyani divided his collection into three portions; UsululKafi, which is
concerned with the principle of religion, Fur ulKafi which is concerned with the
details of religious laws. RawdatulKafi, which is concerned with various religious
aspects and includes some writings of the Imams.
 In total, Al-Kafi comprises 16, 099 narrations. He divided the portions into volumes
and created different chapters in these volumes as per the topic of hadith. In
these sections he gathered Ahadith on the topics of religious practices and social
laws like salah, saum, zakat, hajj, slaughtering, marriage, divorce and oath etc.
 All the Ahadith in this collection were individually examined through the science of
hadith i.e. by the rules of isnad and matn. Further, Ahadith were also classified as
per their genuineness, Mostly Shaikh Kulyani gathered SahihAhadith in his
collection.

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 However, just as SahihBukhari is the number one book for Sunni Muslims, so is Al
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Kafi for Shia Muslims as it was compiled during the life of the representatives of
Imam Al-Mehdi.

MAN LA YAHDURUHUL FAQIH

 The second book of Shia’s four collections is Man la YandurulFaqih by the famous
scholar Abu Ja’far Muhammad ibn ‘Ali ibnBabawaih, commonly known as Shaikh
Saduq.
 The title translates as “Every Man is his Own Lawyer “.
 In this collection Shaikh Saduq gathered 9,044 Ahadith who he divided into small
sections as per the theme/ topic of hadith.
 Like all other Twelver Shi’a books (except for the Quran), everything inside was
carefully examined for authenticity by the rules of isnad and matn.
 This book is not entirely Sahih, Shaikh Saduq also included DhaifAhadith in his
collection.
 Generally, the Isnad (Chains of the narrators) are absent. This is because the book
was designed to help ordinary Shia Muslims in the practice of the legal
requirements in Islam. Therefore, this book, was not meant to be a work for
scholars, who would want to check the authorities. He said regarding his book,“I
compiled the book without Isnads so that the chains (of authority) should not
be too many (-and make the book too long-) and so that the book’s advantages
might be abundant. I did not have the usual intention of compilers (of books of
traditions) to put forward everything which they (could) narrate but my
intention was to put forward those things by which I gave legal opinions and
which I judged to be correct. As with all Hadith collections, however, there is
no guarantee of the authenticity of each individual hadith and the reliability of
each must be separately assessed.”
 It is mainly concerned with Fur-ul-Deen i.e. details of religious laws. Here he
covered topics marriage, fasting, zakat, hajj etc.
 Thus, the book is a summary of the basic study of legal traditions.

TAHZIB UL AHKAM
 The third book of Shia’s four collections is TahzibulAhkam by the famous scholar
Abu Jafar Muhammad Ibn Hassan Tusi, commonly known as Shaykh Tusi.
 The title, Tahzib ul Ahkam, is translated as ‘the Refinement of Laws’.
 Al-Muqni’a was a work on traditions by Shaikh al-Mufid, the teacher of Shaikh Tusi.
Thus, the original intention of Shaikh Tusi had been to write a commentary on Al-
Muqni’a of Shaikh Mufid.

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 The method he used to mention Ahadith is to write hadith with its Isnad followed

MUHAMMAD YOUSUF MEMON

by Al-Mufid’s comments which are often followed by explanations of Al-Tusi.
 He gathered 13,590 Ahadith in his collection which were divided into chapters and
chapters into sections like purity, salah, saum, zakat, hajj, marriage, divorce etc.
 His work concerns the practical regulations for carrying out the Sharia, the holy law
of Islam.

AL ISTIBSAR
 The fourth book of Shia’s four collections is Al-Istibsaar by Shaikh Tusi, who is
also the author Tahzib ul Ahkam.
 The title is translated as ‘the Perceptive’.
 This collection is mainly the summary of Shaikh Tusi’s another collection Tahzib ul
Ahkam. The author intended to make a reference book for a beginner so he made
this collection of 5,511 Ahadith.
 The methods to collect Ahadith in it are similar but briefer. There are not so many
traditions used in this work and the explanations are more concise.
 Shaykh tusi regarding this book said: Al-Tusi mentions that his colleagues, after
seeing the size of Tahdhib al – ahkam, considered “It would be useful that there
should be a reference (madhkur) book which a beginner could use in his study
of Jurisprudence, or one who has finished, to remind himself, or the
intermediate (student) to study alone deeply…. Therefore they asked me to
summarize it (Tahdib al-ahkam).”

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ELECTION OF HAZRAT ABU BAKR (RA)

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 The Holy Prophet (PBUH) before his death did not appoint any successor so his
death led to an immediate crisis in the affairs of the Muslims over the question as
to who was to be the leader of the Muslims after the Holy Prophet (PBUH).
 While the dead body of the Holy Prophet (PBUH) was being prepared for burial, the
Ansars of Madina assembled at their meeting place ‘Saqeefa Bani Saidah’ to discuss
the question of succession to the Holy Prophet (PBUH).
 The Holy Prophet (PBUH) was the last of the prophets, and there was to be no
prophet after him.
 He was also the leader of the Muslims, and it was therefore necessary that after
him there should be someone who would be the head of the Muslim community.
 At the meeting the Ansars made a passionate plea that the successor to the Holy
Prophet (PBUH) for managing the temporal affairs of the Muslims should be chosen
from the Ansars. Their leader, Hazrat Saad bin Ubaadah (RZ), argued that as they
were the people who had protected Islam and offered a home for the Holy Prophet
and his companions when they were persecuted by their own people. The Ansars had
a right to the leadership of the Muslims.
 When Hazrat Saad (RZ) concluded his speech, he was applauded by the Ansars. His
arguments appealed to Ansars, and it appeared that were ready to choose him as
their leader.
 When it was reported to the emigrants who were assembled in the Prophet (PBUH)’s
mosque for Prophet (PBUH)’s burial regarding the meeting at Saqeefa Bani Saidah,
they rushed to the site as they believed that the question ofchoosing a successor
to the Holy Prophet (PBUH) was a question of life and death for the Muslims
community.
 So, Hazrat Abu Bakr (RZ), Hazrat Umar (RZ) and Hazrat Abu Ubaidah (RZ)
proceeded to Saqeefa Bani Saidah to negotiate the matter with Ansar before it was
too late.
 When they reached there the Ansars were on the edge of electing Hazrat Saad bin
Ubaidah (RZ) as the successor to the Holy Prophet (PBUH).
 Hazrat Abu Bakr (RZ) took the stage and mentioned the gravity of the problem. He
pointed out that the matter did not concern the citizens of Madina alone, it was
matter of concern for all the Arabs who had become Muslims.
 All the Arab tribes were not likely to accept the leadership of the Ansars,
particularly when there were differences among the two principal tribes of the
Ansars themselves.
 He pointed out that under the circumstances the Quraish who were the custodian
of the Kaabah could alone provide the leadership for the Muslim community.

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 After the address of Hazrat Abu Bakr (RZ), Hazrat Habab bin Mandhar (RZ) an
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Ansar leader rose to say that the Amirat (leadership) was the right of the Ansars
and they could not give up their right. He added that the utmost concession that
they could make in favor of the emigrants was that they could have two Amirs
(leaders), one from the Ansars and the other from the emigrants.
 Hazrat Umar (R.Z) argued that Islam stood for unity-one God, one Prophet, and one
Quran. It was necessary that the Muslim community should have one Amir. If the
proposal of having two leaders was once accepted, other people would later lay claim
to the election of a leader from them.
 Such multiple leaders would lead to the disintegration of the Islamic policy. Hazrat
Umar (RZ) emphasized that in the interest of the solidarity of Islam, they could not
have more than one leader and it was imperative that such Amir should be from the
Quraish, the tribe of Mohammad (PBUH).
 There was some exchange of hot words between Habab and Hazrat Umar (RZ). Then
Hazrat Abu Ubaidah (RZ) appealed to the Ansars saying: “O Ansars you were the
first to help Islam; do not now be the first to take steps towards the
disintegration of Islam”.
 Hazrat Zaid bin Thabit (RZ) an eminent Ansar leader rose to say: “In fact the Holy
Prophet (PBUH) was among the Quraish. There is considerable force in the
proposal that after him, his successor should also be selected from among the
Quraish”.
 That appeared to have some effect on the Ansars and they seemed to hesitate to
press their demand. Thereupon Abu Bakr took the stage again and said: “…… You
may choose one out of these two; Hazrat Umar (RZ) and Hazrat Abu
Ubaidah(RZ)”.
 At the offer of Hazrat Abu Bakr (RZ), Hazrat Umar (RZ) rose quickly to say: “O
Abu Bakr (RA) can I or Abu Ubaidah be preferred to you? You are undoubtedly
the most excellent of the Muslims. You were the ‘Second of the Two’ in the
Cave. You were appointed as ‘Amir-ul-Haj’. During his illness the Holy Prophet
appointed you as the Imam to lead the prayers. Of all the companions you were
the closet and the dearest to the Holy Prophet (PBUH). As such you are dear
to us. Stretch your hand so that we may offer our allegiance to you.”
 Hazrat Umar (RZ) made Hazrat Abu Bakr (RZ) stand, and then touched his hand
reverently in token of allegiance. Hazrat Abu Ubaidah (RZ) was the next to pay
allegiance.
 Thereafter all the Ansars assembled there offered their allegiance to Abu Bakr
turn by turn.
 Abu Bakr addressed people and said; “O people! I have been selected as your
trustee although I am not better than you. If I am right, obey me. If I

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ammisguided, set me right”

MUHAMMAD YOUSUF MEMON

 Thus, Hazrat Abu Bakr (RZ) was elected as the successor to the Holy Prophet
(PBUH) on the very day of the death of Holy Prophet (PBUH) in 632 A.D / 11 A.H.

FALSE PROPHETS
DREAM OF PROPHET (PBUH) REGARDING FALSE PROPHETS
 Hazrat Abu Huraira reported that Messenger of Allah told: “While I was sleeping,
I saw two bangles of gold which I became concerned about. An order was
revealed to me in my dream, it said:”Blow at them”. I blew at them and they
flew. I interpreted them to be two fakes who will come after me; One of them
was Aswad and the other was Musailimah”

AL ASWAD ANSI
 He belonged to the Ansi tribe of Yemen and was an ugly man who used to cover his
face and this is why he was also called the veiled prophet (the one who covers face).
 He earned the title Al-Aswad (Black man) due to his dark complexion.
 The situation around Aswad Ansi began due to his claims of magical powers and due
to significant discounts in the religious obligations of Islam (like prayers and zakat),
as a result of which people gathered under his banner and he was able to capture
Najran and San’a.
 Badhan was the King of Yemen who embraced Islam at the call of Prophet (PBUH).
With Badhan many came into the fold of Islam.
 After the death of Badhan when his son Shahr look the throne, Aswad Ansi who had
already laid the claim of being prophet gathered his army, attacked and killed
Shahr.
 By this, Aswad captured Yemen and repudiated allegiance to Madinah.
 Prophet (PBUH) on knowing Aswad’s false claim sent an army under Hazrat Maaz
(RA). After that Aswad forcefully married the widow of Shahr named Azad.
 In order to empower himself Aswad Ansi dismissed Qais, commander in chief of the
forces of Shahr, and Feroz, minister under Shahr.
 Azad who bitterly hated Aswad assassinated him in conspiracy spearheaded by her
wife (wife of Shahr), Feroz and Qais.
 He was assassinated a day or two before the death of Holy Prophet (PBUH) but the
news reached Madinah during the caliphate of Hazrat Abu Bakr (RZ).
 After his death, his supporters gathered under the banner of Qais bin Abd Yaghus.
 Firuz decided to attack him and gathered Muslims.
 Thousands of Muslims joined Firuz and finally he defeated Qais.

TULAYHA IBN KHUWAYLID

 He laid a claim among Banu Ghatafan and Asad of receiving revelations and prophet
hood during Prophet (PBUH)’s lifetime.

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 His claim to prophet hood was that he had been lost in the desert with his tribe
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once and was able to find a spring of water himself that saved him.
 He also ridiculed Muslims’ way of praying and asked his followers to pray by
standing.
 When Prophet (PBUH) asked to take action against him. A Muslim tried to kill him
but the attempt was miscarried. After this the followers of Tulayha) proclaimed
that no sword could harm him.
 After the Holy Prophet (PBUH)’s death he was preferred as a living prophet.
 Hazrat Abu Bakr (RZ) sent Hazrat Khalid Bin Walid (RZ) crush his growing power.
 Hazrat Khalid Bin Walid (RZ) negotiated with the neighboring tribes which brought
reinforcement for Muslims.
 The armies of Muslims and Tulayha met at Buzakha but this remained indecisive.
 Thereafter, Tulyaha retired to a place of safety and pretended to await divine
revelations.
 Uyaynah asked Tulayha about revelation on which Tulayha replied, “not yet”.
 When Muslims were completely dominating the battle, Uyainah returned to Tulayha
and asked him again about revelation and got the same reply.
 Uyaynah, his commander in chief, after inquiring Tulayha about revelations many
times found his cause doomed to failure and asked his army to retreat.
 After receiving this reply, Uyaynah declared Tulayha a liar, “O people! Tulayha isa
liar, so I am leaving now!”
 This caused army of Tulayha to panic and disperse. This gave an advantage to
Muslims and many men of Tulayha were killed.
 He escaped to Syria with his wife and later when Muslims conquered Syria he
embraced Islam.
 He then participated in Battles of Jalula, Qadsiya and Nihawand.

SAJAH BINT AL HARITH

 She belonged to Bani Tamim tribe. Among the false prophets who arose in Arabia,
she was the lady who claimed to be a prophetess.
 She was beautiful, professed in predicting future, was a poetess and mostly talked
in verses.
 She had an influential personality and was famous in her people.
 Due to her fame and appealing personality when many accepted her claim, she
decided to attack Madinah but learning about Tulayha’s defeat by Hazrat Khalid she
was reluctant to attack Madinah
 So, she collected an army of her followers and proceeded to Yamamah to fight
against Musaylima.
 Instead of attacking, Musaylima invited her and gave her a warm welcome. He

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convinced her to join forces with him as their enemy was the same, the Muslims.

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 Since both of them were good looking so they were attracted to each other.
 As result, Musaylima proposed Sajjah which she accepted and admitting each other
as prophet they got married.
 The followers of Sajjah went back to Iraq frustrated, considering the loss without
a battle. Although according to some reports her army was defeated by Khalid.
 It is said that Sajjah was already married and she surrendered to Musaylima under
some hypnotic influence.
 When the spell was over she realized that she had degraded herself and lost the
battle.
 She went back to Iraq and later embraced Islam when Muslims conquered Iraq.

MUSAILIMAH AL-KADHDHAB
 He belonged to Hanifa tribe in Yamama and was the most dangerous one.
 He visited Madinah during the Prophet (PBUH)’s lifetime and met him. When he
came to Madinah, he said “If he appoints me as a leader after him, I will follow
him”. Prophet went to him with Sabit bin Qais with a strip of palm leaf in his hand.
Prophet said, “Even if you ask me for this strip of palm leaf I will not give it to
you. I will never disobey the order of Allah with regard to you. If you turn
away, Allah will most certainly strike you dead. Truly I believe you to be the
one about whom I was shown something”.
 On his return to Yamama he laid claim to be a prophet.
 He also composed some verses and called them the revelations. Moreover, he
lessened the number of prayers from five to three, relived his followers from
Zakat and allowed adultery and drinking.
 When Prophet (PBUH) asked him to abandon, he demanded to divide Arabia in two
parts one for Muslims and other for him and his followers. He wrote a letter, “From
Musailimah the messenger of Allah to Muhammad the messenger of Allah. I
have been made a partner in prophet hood with you. Half the land shall be for
us and other half for Quraish” Prophet replied, “From Muhammad (PBUH) the
messenger of Allah to Musailimah the impostor. The land belongs to Allah and
He bestows it to whomever He wills. The righteous shall have a good reward.”
 Prophet (PBUH) called him the ‘liar’ and deputed Nahrur Rijal to go back to his
people and propagate lslam.
 Nahr falsely declared to his people that Prophet (PBUH) admitted Musaylima lo be
his co-partner in Divine mission.
 After the death of Holy Prophet (PBUH) people preferred him as a living prophet.
 Hazrat Abu Bakr (RZ) then sent two armies under Ikrimah bin Abu Jahl and
Shrubail bin Hasnah with instructions to attack only when both forces joined.

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 Both the delegations lost in battle with because they did not follow the caliph’s
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instructions.
 Hazrat Khalid bin Walid (RZ) was then sent by the caliph with an army of 15,000.
 Musaylima with his 40,000 men intercepted the outnumbered Muslims which
brought defeat for Muslims on the first day of the battle.
 Hazrat Khalid (RZ) refused to admit defeat and prepared his reserved cavalry for
the next day battle.
 While both forces were engaged in hand to hand fighting Hazrat Khalid bin Walid
(RZ) attacked on Musaylma’s camp.
 Musaylima retreated to a neighboring garden which was surrounded by a wall.
 Muslims jumped over the wall and after that, a huge slaughter took place and due to
this the battle is also known as ‘the Battle of the garden of death’.
 Eventually, Wahshi the Negru slave killed Musaylima. Wahshi killed Musailimah with
same sword that he used to kill prophet’s uncle. Wahshi said, “Just as I have killed
the most beloved servant of Allah, I am going to compensate for that by killing
the enemy of Alllah”
 3000 Muslims were martyred including a large number of Huffaz (memorizers) and
10,000 of Musaylima’s army men were killed.

APOSTASY MOVEMENT
 Madinah was surrounded by a ring of tribes named Banu Ghatafan, Banu Asad, Banu
Thalba, Banu Abbas and others.
 After the invasion of Makkah when other tribes sent delegations for the
acceptance of Islam, these tribes also became Muslims. Their allegiance was based
more on diplomacy than on real faith.
 After the Prophet (PBUH)’s death they shared their view with the caliph that the
agreement they made with Mohammad (PBUH) had terminated and authorities
should make new agreements relieving them from Zakat.
 When Hazrat Abu Bakr (R.Z) discussed the matter with his council he was
suggested to accept the demand. The companions were divided; one majority said
suggested that Jihad should not be waged as Muslims position was weak and
outnumbered, while other majority suggested that tribes refusing to pay zakat
should just be given favor and let go.
 To both parties, Abu Bakr had bravest reply, “I consider prayer and zakat to be
obligations of the same importance, whoever does not donate even a single rope
for a camel in the amount of zakat, I will wage Jihad against him”. He judged
the matter of Zakat as an obligatory duty upon all therefore it could not be relieved
and no concessions could be made in it.

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 After convincing his council members, he wrote back to the tribes explaining them

MUHAMMAD YOUSUF MEMON

that if they professed Islam they had to observe all the injunctions of Islam.
 There was no half way house in Islam and no room in Islam for any compromise on
fundamentals.
 He clarified that if they withheld Zakat, he would fight for it whatever the
consequences were.
 On the rigid response of Hazrat Abu Bakr (RZ), the tribes decided to attack
Madinah taking advantageof the situation that the major army of Muslims was at
Syria and there would be hardly any fighting force in Madinah.
 Noticing the mood of tribes, Hazrat Abu Bakr (RZ) posted his senior companions
like Hazrat Khalid (RZ), Hazrat Talha (RZ, Hazrat Abdur Rahman bin Auf (RZ),
Hazrat Abdullah bin Masud (RZ) others on strategic approaches of the city to make
a report about enemies movements.
 On the other hand Hazrat Abu Bakr (RZ) prepared adult Muslims to fight for his
defense of Islam and Islamic state.
 The intelligence brought report of movements in tribes of ZulHissa, so Hazrat Abu
Bakr (RZ) collected adult Muslims and took position on the strategic point in the
direction of ZulHissa. The enemy who had thought to have any ease victory was
surprised by Hazrat Abu Bakr (RZ)’s attack.
 In this encounter Muslims prevailed and the enemy retreated to the Zul Qissa.
 Later, Hazrat Abu Bakr (RZ) pursued them to Zul Qissa and there the tribal forces
were no match for the ferocious attack of Muslims.
 The survivors of Zul Qissa retreated to Abraq. There they repudiated Islam and
joined hands with the apostates of Islam who were fully poised to attack Muslims.
 Those who remained Muslim at Abraq, were killed by the apostate tribes
mercilessly; some were put to the sword, some were burnt alive, some were thrown
from the cliffs etc.
 When Hazrat Abu Bakr (RZ) came to know or these killings he waited for the forces
to return from Syria.
 Afterwards, he personally led the Muslim force and attacked Abraq
 Soon in fighting the enemy’s leaders Haris and Auf were killed.
 With the fall of the leaders the enemy forces were demoralized and the Muslims
thereby won a significant victory

COMPILATION OF HOLY QURAN

 During the life time of the Holy Prophet (PBUH), revelation was a constant process,
and there was no occasion for giving the various verses the form of a book.
 After the death of the Holy Prophet (PBUH) the process of revelation came to an
end, and then the need for some sort of compilation was felt in the battle of

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Yamamah, most of the memorizers were martyred.

MUHAMMAD YOUSUF MEMON

 It struck Hazrat Umar (RZ) than if the memorizers died, there was the danger that
at one stage there would be no body who could be depended upon as the custodian
of the Holy Quran.
 Hazrat Umar (RZ) suggested to Hazrat Abu Bakr (RZ) that all the revelations of
the Holy Quran should be collected, and compiled in the form of a book.
 Hazrat Abu Bakar (RZ) in the first instance was reluctant to undertake the project
as the Holy Prophet (PBUH) had not felt the necessity of such compilation; it did
not behoove him, as the successor to the Holy Prophet, to take any initiative in the
matter.
 Hazrat Umar (RZ) however to continue to press his proposal.
 He argued that as during the life-time of the Holy Prophet, the process of
revelation was continuous, there was no occasion for stringing the various verses in
the form of a compilation, but after the death of the Holy Prophet, and the end of
the process of revelation, the position had changed, and it developed on the
successor of the Holy Prophet to suitably conserve the Holy Quran otherwise it
might be lost or corrupted in the course of time.
 The argument appealed to Hazrat Abu Bakar (RZ), and on further consideration, he
agreed to undertake the project.
 Abu Bakar called Zaid and said, “you are a wise man and we do not have any
suspicion about you, you used the Divine revelations for Prophet. So you should
search for the scripts of the Quran and collect it in Book.”
 Hazrat Zaid bin Thabit (RZ) was summoned by Hazrat Abu Bakr (RZ) and entrusted
with the task on collecting all the verses, and compiling them in a book form.
 Hazrat Zaid (RZ)’s immediate answer to proposal was that if he had been asked to
remove a mountain from its original site, and place it elsewhere, he would have
considered it easier than the task of compiling the Holy Quran.
 Despite that Hazrat Zaid (RZ) accepted the commission, and after hard labor in
collecting, checking and in consultation with the various companions of the Holy
Prophet produced a compilation.
 Hazrat Abu Bakar (RZ) was himself a Hafiz. He, therefore, checked the compilation
of Hazrat Zaid (RZ) and after making whatever changes were necessary; he kept
the finally approved copy in his personal custody.
 He gave the sacred compilation the name of Mushaf.
 That copy after being transferred from Hazrat Abu Bakr (RZ) to Hazrat Umar (RZ)
then to Hazrat Hafsa was named Mushaf e Hafsa.

EXPEDITION TO SYRIA
 On becoming the caliph Hazrat Abu Bakr (RZ) continued the Prophet

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(PBUH)’sintention of sending expedition to north i.e. Syria.

MUHAMMAD YOUSUF MEMON

 On assuming the caliphate the first issue that Hazrat Abu Bakr (RZ) was called
upon to decide was whether the expedition to Syria which the Holy Prophet (PBUH)
had directed to be sent under the command of Hazrat Usamah bin Zaid (RZ) should
proceed to its destination, or should it be abandoned because of the change in
circumstances.
 This army was encamped at Jurf few miles away from Madinah on the road to Syria.
 On account of the Prophet (PBUH)’s serious illness Hazrat Usamah (RZ) delayed the
departure. Hearing the news of Prophet (PBUH)’s death Hazrat Usamah (RZ)
returned to Madinah and sought further orders.
 Hazrat Abu Bakr (RZ) when consulted his Shura, Abu Bakr was advised not to send
army outside Madinah noticing the alarming situation that most of the tribes
apostatize from Islam and there was also a threat from false prophets.
 Hazrat Abu Bakr (RZ) said that it was the wish of Mohammad (PBUH) and he was no
one to go against it. Hazrat Abu Bakr said, “Even If I knew some beast would
devour me when the army had been dispatched, even then I would not stop
what Prophet had ordered”
 Thus, he decided to send an army to Syria.
 His decision was based on loyalty to Mohammad (PBUH) and belief that whatever
Prophet (PBUH) had ordered was in the best interests of the community, therefore
he decided to dispatch this army.
 He ordered the army to depart and went to Jurf to bid farewell to the army.
 Ansari elder suggested to change the leader (Hazrat Usama bin Zaid) as he was too
young. But Abu Bakr (RA) said it was the decision of prophet and he can’t go against
his orders.
 The army came after 40 days successfully beating the Byzantines on the Syrian
front leaving a huge message that Muslims were strong enough to meet all
emergencies even after the Prophet (PBUH)’s death.

THE PERSIAN EMPIRE - CAMPAIGNS IN EASTERN IRAQ

 Hazrat Muthana (RZ) was a chief of tribe Banu Bakr who lived in the north eastern
part of Arabia. He became Muslim at the time of Holy Prophet (PBUH) & sided
Muslims in the campaign of Bahrain.
 He visited the caliph in Madina and pointed out that the people who lived in the
border areas in Iraq were Arabs who legitimately belonged to Arabia.
 If Muslims undertook some campaigns to liberate such tribes from the Persians
that would be a step forward towards building a greater Arabia.
 Hazrat Abu Bakr (RZ) was aware of the predictions of Holy Prophet (PBUH) that
Islam would spread to Iraq and Syria.

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 He held a council of war and after due thoughts noticing the hostility of Persians
MUHAMMAD YOUSUF MEMON

and their endangering existence of Islamic Empire, it was decided that in the name
of Allah a campaign should be launched against Iraq.
 All these campaigns were held in 633 A.D.
 Hazrat Muthana (RZ) was prepared with necessary aid to raid on eastern Iraq and
he was also assured that the main army under Hazrat Khalid bin Walid (RZ) would
soon launch the attack against Iraq.

BATTLE OF KAZIMA – CHAINS

 Hazrat Khalid bin Walid (RZ) who was in Yamamah received the orders of Hazrat
Abu Bakr (RZ) to march to Iraq and start operations in the region of Uballa
(Kazima).
 Hurmuz was the governor of Uballa. Hazrat Khalid bin Walid (RZ) wrote him to
accept Islam, pay Jizya or be ready for the consequences (war).
 Hurmuz prepared his forces and set out from Uballa to meet Muslims forces at
Kazima.
 Hazrat Khalid bin Walid (RZ) reached Kazima with his forces and without allowing
time to Persian forces he forced them to come in to action.
 Hurmuz ordered Persians to bind themselves up in chains so that they would fight
bravely till last breath.
 The Persian forces were linked in chains, and it was the use of chains, which gave
the battle of Kazima, the name of the battle of Chains.
 The battle started with a duel between Hazrat Khalid (RZ) and Hurmuz in which
Hazrat Khalid bin Walid (RZ) killed Hurmuz.
 After having killed Hurmuz, Khalid ordered an immediate attack on the Persian
forces.
 The death of Hormuz had demoralized the Persians, but nevertheless, they fought
hard and the chain-linked Persians withstood all attacks of Muslims.
 The Muslims redoubled their attacks, and the Persians were forced to fall back.
 The Persians found their chains to be a death trap, and as they retreated held
together in chains they were slaughtered in thousands.
 Before night set in, the Muslims had won the battle.

BATTLE OF MAZAR
 Another Persian army under Qarin was coming to reinforce Hurmuz’s Army. As soon
as they reached Madain they came to know that the Persians were defeated at
Kazima.
 The Persian army marched to Mazar near Tigris River with an intention to avenge
their defeat at Kazima.

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 Hazrat Khalid bin Walid (RZ) gathered his troops at Mazar to deal with the

MUHAMMAD YOUSUF MEMON

Persians.
 The battle began with a call to duel by Qarin in which he was faced by a Muslims
commander Maqal bin Al Ashi. Maqal was an expert swordsman and killed Qarin in
this duel.
 After this two other top generals were killed by Muslims in a duel.
 After the death of the Persian top generals, Hazrat Khalid bin Walid (RZ) ordered
for a general attack. The Persians resisted so hard that Hazrat Khalid (RZ) had to
intensify the attack.
 Muslims emerged victorious in this combat and killed 30,000 Persians.
 At last people of Mazaar agreed to pay Jizya.

BATTLE OF WALAJA
 With the defeat of Mazar, the Persian ruler Rustam sent another army to fight
against Muslims.
 One army led by Andarzaghar established camp at Walaja.
 Hazrat Khalid bin Walid (RZ) with his 10,000 men reached Walaja.
 The battle of Walaja as usual started with a duel in which Hazrat Khalid (RZ) killed
a giant of a man supposed to have the strength of thousand men, Hazar Mard.
 After the duel Hazrat Khalid advanced for a general fight. In this Muslims faced
troubles initially but by the Great War tactics of Hazrat Khalid (RZ) the battle of
Walaja ended in a victory of Muslims.
 Andarzaghar fled from the battlefield to the desert area, where after losing his
way he died of thirst.

BATTLE OF ULLIES
 In a similar passion Hazrat Khalid (RZ)’s forces fought against the Persian force at
Ullies.
 In duel, Hazrat Khalid (RZ) killed Abdul Aswad. In a general fight the Persians gave
stiff resistance and stood like a rock.
 Hazrat Khalid (RZ) who knew that his army wouldn’t match the counter attack of
 Persians prayed to Allah which put new soul in his soldiers.
 This time when his soldiers attacked, they were Successful in breaking down the
resistance of Persians.
 The Persians started fleeing and most of their army got shattered. By this Muslims
had secured a fourth consecutive victory against the Persians.

FALL OF HIRA
 When Khalid bin Walid was asked to undertake operations in Iraq, he was given the

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target of Hira. After Ullies, roads to Hira were open.

MUHAMMAD YOUSUF MEMON

 Hazrat Khalid (RZ) decided to advance to Hira. He thought he would have to fight
for the possession or Hira but the Persian governor Azadbeh had already abandoned
the city and fled with his forces to Madain.
 By the fall of Hira the whole of South and most of North Iraq was conquered.
 Muslims then signed a treaty with the local Persians. This became the first treaty
of Muslims with conquered people beyond Arabia.
 As per the Treaty the rulers of Hira were to pay Jizya to Muslims regularly in
return of protection provided by Muslims. Residents agreed to pay 200,000 dirhams
as a tax. Muslims granted them full religious liberty and civic freedom.

THE PERSIAN EMPIRE - CAMPAIGNS IN WESTERN IRAQ

BATTLE OF ANBAR
 After achieving his objective set by the caliph, Hazrat Khalid bin Walid (RZ)
decided to advance further and he chose Anbar as his next objective.
 In 633 A.D Hazrat Khalid bin Walid camped somewhere below Anbar.
 The governor of that district was Sheeraz who decided to defend the town.
 The town of Anbar was situated on a height and Muslims army had to camp at the
low plain below the town.
 Noticing the disadvantage Hazrat Khalid (RZ) commanded his best archers to shoot
in the eyes of the Persians. As a result of this thousands of Persians lost their eyes.
Because of this action the battle is also called “The Battle of the Eyes”.
 The town was surrounded by walls and a deep ditch. Khalid ordered to slaughter the
week camels and dumped them in a ditch to enter the town.
 When the Muslim army prevailed over the Persians, Sheeraz made an offer to
surrender on a condition to have safe pass for the army.
 Hazrat Khalid bin Walid (RZ) accepted this and the Persian soldiers and their
families left Anbar for Madain.

BATTLE OF EIN-AT-TAMR
 Next, Hazrat Khalid (RZ) left for Ein-at-Tamr which was a large fortified town
surrounded by date palms.
 The Persian forces were led by Mehran bin Bahram Jabeen. This army was
supported by Christian Arabs who volunteered to fight against Muslims.
 In 633 A.D the Persian army remained in Ein-at-Tamr but the Christian Arabs under
their leader Aqqa went on the roads to Anbar to interpret Muslim army.
 As soon as the both armies came into sight, the battle began in which Muslim forces
captured Aqqa alive. As a result of this the Christian Arabs fled to Ein-at- Tamr

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hoping to be reinforced by Persians but the Persians under Mehran had already

MUHAMMAD YOUSUF MEMON

evacuated the town and went to Madain.
 The Christians closed the gates of the city. Hazrat Khalid (RZ) besieged the city
with his forces. The Christian after some days surrendered unconditionally.

BATTLE OF DAUMATUL JANDAL

 At the time of Holy Prophet (PBUH) when Daumatul Jandal was captured, the leader
Aeikad agreed to pay an annual tribute to Islamic Empire on which he was freed.
 But during Hazrat Abu Bakr (RZ)’s caliphate he broke the agreement. The caliph
sent Ayad bin Ghanam to capture the town but he was unable to enter the town.
 Ayad wrote to Khalid for reinforcement therefore Hazrat Khalid (RZ) also following
the caliph’s orders to reinforce Ayad’s army marched to Daumatul Jandal from Ein-
at-Tamr.
 When Aeikad came to know about Hazrat Khalid (RZ)’s help for Ayad, he got
unnerved & left the town. He was captured on his way to Jordan by Hazrat Khalid
(RZ)’s cavalry
 Thereafter, when Hazrat Khalid pressed the siege at Daumatul Jandal he
successfully broke down resistance of Christians & captured the town.
 In this, over 2000 Christian Arabs were killed.
 Thereafter, the Persians had raised more forces and were on the war path. This
time Muslims successfully resisted the Persians in various battles.
 So, by the end of 633 A.D Muslims were the masters of Euphrates valley.

BATTLE OF FIRAZ
 In the early 634 A.D when Hazrat Khalid (RZ) marched to the outermost edge of
Persian Empire or the valley of Euphrates, he had to deal with the army of Persians
reinforced by Byzantines and Christian Arabs.
 The enemy’s forces were ten times greater than the Muslims army, however Hazrat
Khalid (RZ) was still determined to fight and undertook an oath that if he was
victorious, he would undertake the pilgrimage of Makkah.
 The smart war tactics and the blessings of Allah, Muslim forces killed over 50,000
enemy’s soldiers.
 The withdrawing enemy either jumped in to the river or allowed them to be
squeezed to death.

THE BYZANTINE EMPIRE - CAMPAIGNS IN SYRIA

 After the battle of Firaz, Hazrat Khalid (RZ) was transferred to the Syrian front
and Hazrat Muthana (RZ) became the commander of Muslims in Iraq.
 In 634 A.D, Hazrat Abu Bakr called for Jihad against Syria.

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 He had assembled a large force of four groups, 7,000 men each, commanded by Amr
MUHAMMAD YOUSUF MEMON

bin Aas, Yazeed bin Abu Sufyan, Shrubail bin-Hasana and Abu Ubaidah bin Jarrah.
 Khalid bin Walid marched from Hira with 9,000 men towards Syria.
 This army was about 37,000 in total.

BATTLE OF BASRA

 When Hazrat Khalid (RZ) approached Basra, he came to know that a detachment of
4,000 Muslims warriors under Shrubail was fighting the Byzantine Empire.
 Shrubail army was outnumbered and Romans taking advantage of their numerical
strength, launched a strong attack on Muslims.
 Miraculously the army of Hazrat Khalid (RA) arrived at the scene.
 He sent a message to Hazrat Abu Ubaidah to meet him.
 Soon, the Byzantine and Muslim armies faced each other.
 Hazrat Khalid (RA) offered Islam to the enemy commander, Romans, who embraced
it.
 Surprised by their commander’s defection, they withdrew to the city and locked its
gates.
 The army lost the heart and locked themselves in the city.
 With the help of Romans, Muslims entered the city from underground passage and
killed Byzantines in large number.

BATTLE OF AJNEDAIN
 After the defeat of Basra, the Byzantine Emperor, Heraclius decided to take
decided to take revenge.
 His forces started gathering at Ajnedain of about 100,000 to 240,000 in number.
 Hazrat Khalid bin Walid (RZ) decided to deal with Byzantine at Anjedain so Muslims
joined forces of 40,000 reached there.
 The enemy sent a Christian Arab to Muslim camp to get some information about
strength and quality of Muslim forces.
 The spy reported, By night they are like monks, by day they are like warriors. If
the son of ruler were to commit theft, they would cut off his hand, and if he were
to commit adultery, they would stone him to death. On getting this report, Deputy
Commander of Byzantine forces declared, “If what you say is true, it would be
better to be in the belly of the earth than to meet such people upon its
surface”
 Before the battle began, a respected old man asked Khalid to surrender by saying
that, “we will give you each of you a dinar, a robe, and a turban, and for you
there will be 100 dinars, 100 robes, and 100 turbans”
 Hazrat Khalid rejected the offer by saying, “We have not come here to accept

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charities. Your choice is either to accept Islam or pay Jizya. The third

MUHAMMAD YOUSUF MEMON

alternative is sword. We are not afraid of the strength of your army; our one
man may fight against ten of your men”
 In the clash Byzantine army was defeated with heavy losses.
 50000 Byzantines died against 450 Muslim soldiers only.

SIEGE OF DAMASCUS
 Marching to Damascus, Muslims came upon a large number of Byzantine troops
blocking their way.
 After these troops had been defeated, the survivors fled to Damascus and locked
the gates.
 Damascus was laid siege in 634 A.D.
 Soon the news of the death of the caliph reached the Muslims thus, it was during
the caliphate of Hazrat Umar (RZ) that Damascus finally fell into the hands of
Muslims.

ADMINISTRATION
 He laid the foundation of a truly democratic state.
 Following the Qur’an and Sunnah Abu Bakr (RA) conducted the affairs of the state
by discussing all matters with the Majlis-e-Shura which was consisted of senior
most companions.
 He divided the state into provinces and appointed governors who were responsible
for both administrative and military affairs.
 For every province there was a governor who was required to lead the prayers,
superintended the army, collect taxes, administer justice and maintain law and
order.
 Governor was aided by Amil who collected revenues and a Qazi who administered
justice.
 Public money was strictly accounted for and all those in government were selected
on merit.
 He gave the idea of Bait ul Maal and appointed Abu Ubaidah as the incharge.
 He also gave freedom to the court and Umar was made the judge.
 He established military cantonments and maintain a reserve force.
 It should be said that even though there was no police force, all crimes and their
perpetrators were dealt with in the light of the teachings from the Qur’an and
Sunnah and if they were silent Ijma was practiced.
 By his efficient administration he preserved the integrity of Islam by suppressing
rebellions and making sure that the Pillar of zakat was enforced.

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 Moreover he tried his best to safeguard and protect the rights of Non-Muslims.
MUHAMMAD YOUSUF MEMON

DEATH
 Hazrat Abu Bakr died at the age of 63 years old on 24th Jamadi us Sani, 13 A.h of
natural causes.
 His caliphate lasted for two years and few months. On his deathbed he nominated
Hazrat Umar as his successor with following dialogue, “I will tell Allah that I have
chosen the best for Your creation by choosing the best from Your creation.”
 He was buried on the right side of Holy prophet.

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HAZRAT UMAR

MUHAMMAD YOUSUF MEMON

 Hazrat Abu Bakr (RA) discussed the matter of caliphate on his death bed with
senior most companions.
 He himself suggested the name of Hazrat Umar (RA) and he received no complain
about him.
 Only Talha complained about his harshness; on which Hazrat Abu Bakr (RA) said
that burden of caliphate will make him more responsible and mild.
 On Abu Bakr’s (RA) deathbed he nominated Hazrat Umar (RA) as his successor with
following dialogue, “I will tell Allah that I have chosen the best for Your
creation by choosing the best from Your creation.”

REFORMS IN CALPIHATE OF HAZRAT UMAR

ADMINISTRATIVE REFORMS
 During the ruling period of the 2nd caliph, Hazrat Umar (RZ), the administration
was very efficient.
 Huge successes and new strategies were seen in different areas under his
leadership especially in Cabinet, Revenue and Judiciary systems.
 Umar’s period as caliph is regarded as the golden era in Islamic history.
 Not only did the empire expand vastly during his reign but he also introduced
several administrative reforms that made the caliphate prosperous and well run in
which the living standard of the citizens improved a lot.

DIVISION OF STATES
 As the empire expanded ‘Umar divided the state into provinces and appointed
qualified and experienced governors to run the states. These qualified and
experienced governors were known as Wali.
 The whole Islamic state was divided into 12 provinces and an appointed governor
Wali administered each province.
 He took oath from all governors that; they would not possess highly bred horses
(Turkish horses), they would never wear costly costumes and would not take sifted
flour in their foods and lastly they would not keep guards at their doors.
 The provinces were divided further into districts and placed under Amils.
 This made the caliphate safe and prosperous and well administered that led to the
prosperity of its people.

JUSTICE FOR EVERYONE

 Hazrat Umar (RA) appointed Qazi as the head of judiciary. The Qazi was completely

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independent of provincial governor, even caliph could be called to court.

MUHAMMAD YOUSUF MEMON

 He made the judiciary separate from the executive and appointed judges which
gave the citizens swift and impartial justice.
 He punished one of his sons for drinking.
 He showed displeasure when once he appeared in the court as a defendant and the
judge showed respect to him.
 He himself appeared in the court of Zayd bin Thabit in a dispute on land with Ubay
bin Kaab.
 A prince of Syria who had accepted Islam and was staying at Madinah and Makkah
as a state guest slapped a man who accidentally trod on his feet in the course of the
Hajj. Hazrat Umar (RZ) laid down that the man who had been slapped could in turn
slap the prince.

BAIT-UL-MAAL
 He built separate Bait-ul-Maal in each province and a honest person was appointed in
charge known as Deewan.
 Registers were introduced where income and expense accounts were entered.
 After meeting the expenditure of the provinces surplus amount was sent to
Madinah.
 The major sources of revenue were poor tax (Zakat), poll-tax (Jizya), Land-tax
(Ushr), spoils of war (Ghanima) and Fay (income from the state property).
 Zakat was assessed upon reserved cash, crops and animals.
 Land revenue depended upon the fertility of soils and collected in installments.
 Jizya was paid by Non-Muslim citizens. Non-Muslim poor or army helpers were
exempted from it.
 Ushr was levied on reciprocal basis on the goods of the traders of other countries.
 The tax was levied on merchandise meant for sale not on goods for consumption or
personal use.
 He also imposed 10% duty on trade if non-muslims of other states come to Islamic
empire for trade.
 The Bait-ul-Maal was created which made the government finances safe from
misuse and introduced checks and balances on public finance and kept corruption out
of government.

CHECK IN BALANCE TO REMOVE CORRUPTION

 Government officials when appointed had their credentials and finances scrutinized
at the time of appointment and when they left government to ensure no wrong
doings had taken place.
 Complaints against them were heard at the time of hajj and dealt with effectively

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and they were instructed to live simply.

MUHAMMAD YOUSUF MEMON

 All this ensured that the public servants were there to serve the people and ensure
smooth running of government without any corruption.

MAJLIS E SHURA AND MAJLIS E AAM

 ‘Umar ran the affairs of the state by consultation hence Majlis Shura was
established and a democratic system of government was put in place.
 Hazrat Umar (RZ) systematically organized and expanded Majlis-e-Shura (the
Advisory Council) introduced by his predecessor, Hazrat Abu Bakr (RZ). The
advisory body consisted of the prominent companions of Prophet (PBUH). It sat in
mosque regularly and much resembled the cabinet in modern political system.
 He also constituted larger body called Majlis-aam, consisting of Muhajireen and
Ansars. This was called into session on special occasions.

DEVELOPMENTS IN INFRASTRUCTURE
 A department of irrigation was established, under whose supervision canals were
dug, reservoirs were made and dams were constructed. All this helped to make a
large area of land cultivable.
 Construction work was taken up on a large scale to facilitate the people. Inns were
constructed for travelers, good roads and bridges were built for the movement of
traders, mosques and educational institutes were built to make people well versed in
religious and other subjects.
 On the request of people, He extended the mosque by 5 meters to South, 15
meters to North and 10 meters to West.
 Town planning, building of roads and highways were all undertaken to better the life
of the people and make communication and defense of the caliphate better

MILITARY REFORMS
 A regular department was introduced for the army under which the details of army
personnel were entered in registers.
 Payments of soldiers were fixed and arrangement of their trainings were made.
 Arrangement for manufacturing weapons and training of army horses were also
made.
 Cantonments were made for soldiers and their needs were looked after.
 This kept the armed forces content and happy and they were happy to serve the
caliphate.

RELATION WITH NON-MUSLIMS

 Special attention was given to the wellbeing of non-Muslims which ensured good

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relations between all the citizens so much so that their affairs were settled by
MUHAMMAD YOUSUF MEMON

their religious laws. It fostered religious tolerance.

CALENDAR
 Hazrat Umar (RZ) also ordered to design a separate Muslims’ calendar.
 The governor of Basra complained about undated letters and instruction.
 Hazrat Umar (R.Z) called upon an assembly to consider the question of calendar
reform.
 He turned down suggestions of following Roman or Persian calendars.
 After various suggestions from Shura and senior companions. Muslims’ Calendar was
designed.
 It started from the Hijra of Prophet and Moharram was unanimously decided as its
first month.

PENSION SYSTEM
 He allotted pensions for retired officials and disabled soldiers. Allowances were
graded according to one’s merit with reference to Islam.
 Therefore, the clan of Prophet (PBUH) got the highest allowance and then the clan
of 1st caliph, Hazrat Umar (RZ) lowered down the grade of his clan for these
pensions on which his clan objected.
 Hazrat Umar (RZ) rebuked them saying “You desire that you should stand on
myneck and deprive me of my good deeds. I cannot permit that”
 He also fixed allowances for the poor, old, needy and physically handicapped.
 Old aged pensions were given to Muslims and Non-Muslims both.
 Once he saw an old aged Christian begging; he gave allowance to the beggar and
exemption from Jizya.

DEPARTMENT OF IFTAH WAS INTRODUCED

 To teach and train the large number of new Muslims convert, a department of Iftah
was introduced, where individuals of deep knowledge and understanding of shariah
were appointed.

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SYRIAN CAMPAIGNS

MUHAMMAD YOUSUF MEMON

 During the caliphate of Hazrat Umar (RZ), Muslims fought with Byzantine Empire
for seven years.
 In the battles against them Islamic Empire expanded till Egypt.

CONQUEST OF DAMASCUS
 In 14 A.H. Muslims besieged the city of Damascus secured by five gates.
 Hazrat Khalid bin Walid (RZ) leading Muslims army divided his battalion into five
groups and appointed each battalion under a commander on all these gates. The
commanders were Khalid, Amr bin Aas, Abu Obaidah, Shurahbeel and Yazeed bin Abi
Sufyan.
 He himself led one of these battalions and besieged the gate on the east.
 Roman army was led by Thomas who was son-in-law of Byzantine Emperor Heralcius.
 First Thomas tried to push back outnumbered Muslims in which he failed and
retreated to the forts.
 Later Hazrat Khalid Khalid bin Walid (RZ) became successful in entering the city
 When Thomas came to know about Hazrat Khalid (RZ)’s entry he waited for Hazrat
Abu Ubaidah (RZ) at the western gate and offered surrender on usual terms of
Jizya.
 Amnesty was granted to the Byzantine army and they were given a safe pass to
leave the city.
 All the Byzantines left the fort, which was thereafter occupied by the Muslims and
they finally captured Damascus.
 After the conquest of Damascus when Hazrat Khalid bin Walid (RZ) wrote a report
of conquest to the caliph he was handed over the orders sent by the caliph of his
deposition & making Hazrat Abu Ubaidah (RZ) the new commander in chief.
 Therefore Hazrat Khalid bin Walid (RZ) following the orders started serving
Muslim army in Syria under the command of Hazrat Abu Ubaidah (RZ).

BATTLE OF FIHL – BATTLE OF MUD

 On losing Damascus, Heraclius sent his army men at Beisan to the west of the
Jordan River.
 Upon knowing this Hazrat Abu Ubaidah (RZ) encamped at Fihl on the east of
Jordan. He left Yazid as in charge at Damascus.
 When negotiations failed between the two parties, Muslims under Hazrat Khalid
(RZ) tried to attack Beisan but got stuck in mud on the way and couldn’t proceed so
they came back to Fihl and waited for Byzantine army.
 The Byzantines then attacked under the command of Saqlar al Fihl in which first

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they opened the attack with a rain of arrows. This caused difficulties for Muslims
MUHAMMAD YOUSUF MEMON

and they stayed back. Later in hand to hand fighting Muslims proved to be better
and emerged successful from the battle field.
 Because of the mud the battle of Fihl came to be known in the Arab chronicles as
the Battle of Mud.
 Muslims then proceeded to Beisan &Tabarriya and besieged them.
 Byzantines after some resistance surrendered and agreed on paying Jizya. By this
the whole Jordan came under the Muslims.

BATTLE OF EMESSA
 In the same year Muslims besieged Emessa, the residents of the city surrendered
and signed a truce with Muslims which they broke after a year.
 Heraclius sent an army to drive Muslims away from Emessa under the command of
Harbees.
 Muslims after bearing the cold weather & strong resistance of Romans retreated
from Emessa.
 In their retreat the Romans chased the Muslim army. When the Romans army came
completely out of the city of Emessa, Hazrat Khalid (RZ) signalled his troops &
Muslims surrounded Romans army.
 After that Romans were slaughtered in huge numbers and Harbees was killed by
Hazrat Khalid bin Walid (RZ) in single handed fight.
 Muslim army then came back to Emessa after which no further resistance was seen.

BATTLE OF YARMUK
 The Romans were very troubled and anxious at the fall of important cities Iike
Damascus and the defeat at Fihl, and Emessa.
 So, Heraclius became determined in his decision to recover the towns
 He issued orders to mobilize troops from all corners of his empire. The Roman
Emperor sent 260,000 men against Muslims.
 Umar (RA) asked majlis e shura whether to attack or not. The companions remained
silent but one of them stood and said, “Retreating meant giving up all they had
gained over past 2 years”
 Umar (RA) closed the meeting and accepted their opinion.
 As soon as Hazrat Khalid bin Walid received information of Heraclius intention, he
started gathering his forces on the band of River of Yarmuk, a tributary of the
river of Jordan.
 The caliph remained in contact with the troops to provide them with advice &
encouragement.
 The Romans tried to drive out Muslims with methods like bribery, but Hazrat Khalid

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(RZ) declined all offers with logical reasons.

MUHAMMAD YOUSUF MEMON

 He highlighted all the positive changes Islam had brought in Arabia and invited
Romans to accept Islam or agree on paying Jizya or to war, but when the enemy
chose third option, he went back to prepare his troops with Hazrat Abu Ubaidah
(RZ) to upcoming conflict.
 In 15 A.H. both armies were there to fight out the last round and decide the fate
of Syria.
 40,000 Muslims were against 260,000 Romans. The battle lasted for 6 days.
 By the grace of Allah, the war strategies of the Muslim commanders became
successful while the Romans led by Theodorus suffered heavy losses.
 By the afternoon of sixth day only one third of the Romans remained, the rest had
either been killed or fled while 3000 Muslims were martyred and several soldiers
were badly injured.
 Meanwhile, a storm broke out and this literally caused the tents of the encamped
Romans to blow away; now with no shelter they fled.
 The victory at Yarmuk brought Syria for Muslim as the power of Romans was
completely perished at Syria.
 Hearing the news, Heraclius fled from Syria and moved his capital to
Constantinople.
 Hazrat Umar (RZ) fell into prayer of gratitude before Allah on hearing the news of
the victory.

THE SURRENDER OF JERUSALEM

 After the victory of Yarmuk, Muslims captured many other towns and besieged
Jerusalem.
 The winter season had created difficulties for Muslims & Romans continued to give
stiff resistance
 Hazrat Amr bin al A’as (RZ)’s army was reinforced by Hazrat Abu Ubaidah (RZ), who
as Muslims commander in chief.
 On knowing about the reinforcement the citizens got ready to surrender on the
condition that Caliph would personally come over to sign a treaty. Patriarch
Sophroneous sent request to caliph.
 Hazrat Umar (RZ) after consultation decided to grant their condition.
 He personally accepted the surrender of Jerusalem.
 In 16 A.H. he left Madinah for Jerusalem in the same simple dress he was wearing.
 He was with his slave and between them they had a camel on this journey which
they rode by turn.
 Hazrat Umar (RZ) refused to take his slaves turn to ride camel on reaching the
outskirts of the City.

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 It was a unique sight in which the commander of faithful & the King of Arabia
MUHAMMAD YOUSUF MEMON

travelled with such simplicity.

 When he reached Jerusalem his people prevailed upon him to change the worn and
patched clothes into attire more suited to a powerful ruler.
 The people of Jerusalem refused to acknowledge him as they were told to expect a
man dressed simply. When he dressed back to his regular clothes the residents of
Jerusalem acknowledge him and then the treaty was signed.
 According to the treaty the people were given religious freedom and protection of
life and property and in response people will pay Jizya tax. Moreover according to
treaty it was decided not to demolish or damage Churches until and unless people
stop living inside them.
 After treaty was signed, Hazrat Umar asked for a place where he can offer
thanksgiving prayer; when he was led to church, he declined as he feared it would
set a wrong example of converting churches into mosques.
 Instead he offered his prayer in Masjid Aqsa.
 Patriarch Sophroneous offered him keys of Jerusalem and visit to Masjid-ul-Aqsa,
Christian churches and other historical places.

THE CONQUEST OF EGYPT

 After two big conquests the fertile valley of Nile governed by the weak Byzantine
Empire attracted the victorious spirit of conquest.
 Hazrat Amr bin al A’as had great difficulty in persuading Hazrat Umar (RZ) to
authorize the invasion of Egypt. He argued Egypt could be used against Muslims by
Romans for naval operations.
 Therefore, in 640 A.D (19 A.H) Hazrat Amr (RZ) marched out towards Egypt with
4000-5000 men.
 After capturing small towns, he approached the well-defended fort, Fustat, at the
base of Nile delta along but could make no headway.
 Hazrat Amr (RZ) requested for reinforcement, which was sent under the
supervision of four brilliant commanders; Hazrat Zubair (RZ), Hazrat Ubaidah (RZ),
Hazrat Miqdad and Hazrat Maslamah (RZ).
 Hazrat Amr (RZ) handed over the command to Hazrat Zubair bin Awwam (RZ).
 Hazrat Zubair (RZ) captured the fort by scaling the walls and opening the gates for
Muslim army after a seven month long siege. The fort of Fustat later became the
garrison town of Muslim army Alexandria.
 Hazrat Amr (RZ) slowly began to move towards Alexandria; port city. It was
defended both sea and strong fortification: All this made it difficult to be
conquered.
 12,000 Muslims army was up against 50,000 Byzantines. Byzantines hit rocks on

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Muslim army which pulled them back.

MUHAMMAD YOUSUF MEMON

 Hazrat Umar (RZ) wrote a strongly worded letter to Hazrat Amr (RZ), expressing
his displeasure the pace of event.
 Hazrat Amr (RZ) read the letter out to the troops and pushed them into action
soon after Heraclius death.
 However, when news arrived that Heraclius had died, the defenders of city gave up
hope and surrendered.
 The Muslim forces led up Hazrat Zubair (RZ), Hazrat Ubaidah (RZ) and Hazrat
Maslamah stormed to the city and captured Alexandria.
 Alexandria and rest over Egypt was handed over to Hazrat Muawiya, personally
appointed governor by Hazrat Umar.

PERSIAN CAMPAIGNS
 Muslims relations with Persians were not so good since the first encounter with
them.
 When Prophet (PBUH) wrote letter to Persian ruler Khusro Pervez he insulted the
Prophet (PBUH)’s envoy. This caused displeasure in Muslims.
 After the Prophet (PBUH)’s death they emerged as Muslims opponent.
 During the caliphate of Hazrat Abu Bakr (RZ) they helped the enemy of Muslims at
campaign in Bahrain.
 Under the administration of Hazrat Umar (RZ) the relations got worse. The
Persians did not allow Muslims to carry on trade with the flow of Euphrates and
Tigris. This served as an impediment for Arabian traders.
 Moreover, the Arab tribes of the border of Iraq helped their relatives to rise
against Muslims. Finally; Persia as a super power was a threat for Muslim estate.
 Therefore to establish trade and to remove the Persians threat to Islamic Empire
Muslims fought against the Persians and invaded their lands.
 During the caliphate of Hazrat Umar (RZ), Muslims fought against the Persians
(Sassanids) for almost a decade.
 In the combats against them, Islamic Empire expanded till Iraq and Persia.

BATTLE OF NAMARRAQ
 During the time of 1st caliph, Hazrat Abu Bakr (RZ), Muslims conquered Hira.
 Loss of Hira made the Persians furious thus they tried to recover it. Rustam was
furious and sent a large force under the command of Jaban.
 Hazrat Khalid bin Walid (RZ) and Hazrat Abu Ubaidah (RZ) went to Syria to deal
with Byzantines.
 Therefore, Muslims army went under the command of Hazrat Muthana (RZ) to deal
with Persians.

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 In this clash which is called battle of Namarraq, Muslims defeated the Persians.
MUHAMMAD YOUSUF MEMON

 Jaban was arrested but later sent back after his ransom was paid.

BATTLE OF MARWA BRIDGE

 To avenge the defeat of Namarraq, the Persians led by Rustam gathered their men
on the cast bank of Euphrates. Rustam dispatched 30,000 men with 300 war
elephants led by commander Bahman.
 Muslim army led by Hazrat Abu Ubaid bin Thaqifi camped on the west bank of
Euphrates with 9000 men.
 Hazrat Abu Ubaid bin Thaqifi (RZ) against the advice of Hazrat Muthana (RZ) and
other senior companions crossed the river and it spelt disaster for the Muslims. He
made a bridge of boats and crossed the river.
 When they crossed the river, they were astonished to see huge beasts.
 On sighting huge elephants Arab horses turned and bolted. Abu Ubaid (RZ) then
commanded to dismount and attack on foot. The Persian elephants became huge
threats for Muslims.
 In this they faced man losses including their commander Abu Ubaid who was
knocked down and trampled by an elephant. Following this other Muslim commanders
were also martyred.
 When the tide of Persian elephants couldn’t be checked, the Muslim army had to
retreat to the river side in utter confusion.
 Abdullah bin Marsad Saqafi cut the boat bridge to encourage Muslims but they
were trapped.
 Only 3000 out of 9000 could come back to the other side of river. The rest gave
their lives in the battlefield, were drowned or runaway.
 6000 Persians were also killed.

BATTLE OF BUWAIB
 When the news of the disaster of Bridge reached the caliph he immediately raised
a considerable army under the command of Hazrat Muthana (RZ).
 Some Christian tribe also joined with Muslims
 Mehran, the specialist in Arabian wars was sent by Persian King with 12,000 army
men.
 The two armies clashed at a place called Buwaib near Kufa from the two banks of
Euphrates.
 This time the Persians crossed the river.
 Mehran was killed and the Persians began to flee in utter confusion.
 They were severely defeated this time.
 Persians suffered a great loss while only around a 100 Muslims were martyred.

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BATTLE OF QADISSIYA

MUHAMMAD YOUSUF MEMON

 The fire of vengeance once more flared up in Persia and they mustered all their
strength this time to strike a decisive blow. Yazdagird rose against Muslims to
recapture the lands lost in Buwaib.
 Rustam the greatest war hero was given the charge to lead a massive force of
60,000 men which also included on elephant corps and a large cavalry battalion.
 Receiving the news, Hazrat Umar (RZ) appealed to gather groups and was pleasantly
surprised by the enthusiastic response as tribe from far and near sent their men to
fight the Persians.
 Hazrat Umar (RS) himself decided to lead the campaign but taking Hazrat Ali (RZ)’s
suggestion he sent 30,000 troops under the command of Hazrat Saad bin Abi
Waqas (RZ) and Hazrat Hazrat Abu Ubaidah bin Jarrah (RZ) were occupied on the
Syrian front.
 The Muslim army camped at Al-Qadissiya a small town near Kufa.
 Hazrat Saad (RZ) was ill at the time of the battle, he was suffering from Sciatica
(back ache), and so he directed the operations from the sick bed.
 Hazrat Saad (RZ) sent a delegation of fourteen Muslim elders to the Persian
Emperor Yezdagird, inviting him to the three general options; to accept Islam, to
pay Jizya or wage war; the Persian Emperor chose the third option.
 A stand-off continued for three months with several skirmishes between the
armies regarding the border settlements in which the Muslims were successful.
 The Muslims remained calm and persistent while on the Persian side there were
imperfections. Desertions.
 Eventually, Rustam, bridged the river overnight and his troops crossed over to
attack the Muslim’ army resulting in a fierce battle that lasted for three days.
 Reinforcement of 6000 men from Syria had joined the Muslims and Hazrat Saad
(RZ) used brilliant tactics and strategically made the best use of archers to
overcome the elephant corps.
 The Muslim attacks were an equal match against the elephant corps and the heavy
guards of the Persians. They charged at Rustam’s army in tribal groups showing a
heroic contempt for death.
 On third day, Rustam was hit by Hazrat hilal so hard with a spear that he broke his
hip and fell into the river, from where he was dragged and executed. Following this,
Hazrat Hilal came to his throne and shouted, “By Allah, I have killed Rustam.”
 Muslims lost 8500 men while Persians lost 30-40000.
 The victory in Qadissiya gave the Arabs a definitive possession of Iraq.

FALL OF MADAIN
 After the victory of Qadissiya Hazrat Saad bin Abi Waqas (RZ) marched against

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the capital as his health had recovered.

MUHAMMAD YOUSUF MEMON

 Invading small towns he finally besieged Madain. The siege lasted for two months
and ultimately Persians gave in.
 Yezdagird along with the nobles had already removed his treasures and had fled
from the city, leaving it deserted.
 The royal treasures were collected and sent to Madinah along with one fifth of the
war booty while the rest was distributed among the fighters. Each and every soldier
in Muslim army received 12,000 dirhams.
 The population of Madain agreed on paying Jizya to Islamic capital.

BATTLE OF JALULA
 The advancement of Muslims and continuous losses of important cities worried the
Persian Ruler, Yezdagird. Therefore he ordered his army to advance and occupy a
strongly fortified place Jalula.
 Hazrat Saad (RZ) dispatched 12, 000 men under Qaqa to meet the challenge
 Jalula was besieged for about 80 days before the Persians gave way. According to
some reports it was besieged for 7 months.
 They clashed about 80 times and every time they were defeated.
 Muslims used the strategy of fake retreat. Finally they had no option and came to
fight. They were finally defeated.
 After this an understanding was reached with Persians and the Caliph issued strict
orders to stop all advances towards Persia.

BATTLE OF NAHAWAND
 Later on the caliph was compelled to fight the Persians after observing the Persians
hostility.
 The Persians, despite signing the treaty, were preparing to-fight against Muslims in
their fortresses.
 Hazrat Umar (R7) consulted his advisors for the plan of action, when he received
the news of the preparations of Persians for battle.
 Hazrat Ali (RZ)’s advice on the strategy was brought into action; to take the Persian
troops out of their fortresses by pretending to withdraw.
 30,000 Muslims under Noman bin Muqarrin marched against 60,000 Persians who
vowed to give the final blow at Nahawand.
 The Muslim army was clearly outnumbered against the Persians army. The Persian
army had blocked their way to their camps using thorn-woods and spikes.
 Muslims used the tactics of Hazrat Khalid bin Walid (RZ) which he had used in Fihl
and Emessa, by pretending to withdraw, to bring the Persian army to the midst.
 The Persians did as the Muslims expected and came to the midst of the battlefield.

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 They by advancing martyred and injured many Muslims in front ranks but when they

MUHAMMAD YOUSUF MEMON

were deeper in the open ground, the Muslims attacked ferociously.
 The Persian army started to flee and got stuck into the same obstacles (thorn-
woods and spikes) that they had set for the Muslims.
 The Arabs finally won the victory of victories.
 After this victory, the proud Sassanid army which had stood up to Rome and
Byzantine had been destroyed and never challenged the Arabs in battle during
Hazrat Umar (RZ)’s caliphate.

MARTYRDOM
 There was a Persian origin Christian slave named Firoz in Madinah.
 One day he came across Hazrat Umar in market place and complained that his
master Hazrat Mughira bin Shubah had imposed upon him a very high tax and
begged the caliph to prevail upon his master to reduce the same.
 Hazrat Umar (RA) asked the amount of tax, Firoz replied that it was 2 dirhams per
day.
 The caliph said after asking about his profession, “this amount is not that much
considering these profitable talents”
 This decision did not suit Firoz and he grew displeased.
 This decision did not suit Firoz and he grew displeased.
 Hazrat Umar (RA) then said to him that he had heard he (firoz) could make
windmills, and would make one for him. On which Firoz replied, “Very well, I shall
make for you such a mill whose sound will be heard by west and east”
 The next day when people assembled in mosque to perform Morning Prayer, firoz
came into mosque armed with a poisonous dagger.
 As Hazrat Umar (RA) began leading prayer firoz suddenly rushed from first rank
and struck Hazrat Umar (RA) six consecutive blows, one of which fell below his
navel.
 Hazrat Umar (RA) instantly caught hold of Hazrat Abdul Rahman (RA) and ordered
him to take his place and Umar fell down unconscious on the floor.
 Firoz wounded other persons, then atlast he was arrested but committed suicide
simultaneously.
 Hazrat Umar (RA) after suffering for four days, died on 1st Muharram 2 A.H.
 Hazrat Suhaib (RA) led his funeral prayer.
 Hazrat Ali (RA) and other senior companions lowered his body into grave by the side
of prophet.

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ELECTION OF HAZRAT USMAN

MUHAMMAD YOUSUF MEMON

 He was elected differently by a committee of six top companions appointed.

 Before his death Hazrat Umar (RZ) appointed a committee consisted of six
members named Uthman (RZ), Ali (RZ), Talha (RZ), Zubair (RZ), Abdur Rahman (RZ)
and Sadd bin Abi Waqas (RZ) to choose his successor by mutual discussion and
agreement.
 Following Hazrat Umar (RZ)’s death, this committee nominated two names either
Hazrat Uthman (RZ) or Hazrat Ali (RZ) to become the caliph as all the others
withdrew their names.
 Hazrat Abdur Rahman (RZ) was appointed as arbitrator to announce the final name.
 Contacting the two candidates separately, he put to them the question whether
they would follow in the footsteps of the previous caliphs. Hazrat Ali (RZ) said that
he would follow the Quran and the Sunnah of Mohammad (PBUH). Uthman (RZ)
replied to the question in the affirmative without any reservation.
 Thereupon, Hazrat Abdur Rahman (RZ) gave his verdict in favour of the election to
Hazrat Uthman (RZ).
 Hazrat Abdul Rahman and all other contestants took Bait at the hands of Hazrat
Usman after the morning prayers in Masjid e Nabvi.
 Thus Usman was selected as 3rd Caliph.

SERVICES AND ADMINISTRATIVE REFORMS

 The twelve and half year rule of Hazrat Usman (RA) was marked by prosperity and
conquests.
 The Islamic state was strengthened and its frontiers expanded to 24, 00,000
square miles.
 A prosperous society was established where there were many Zakat-payers but few
on the receiving end.
 During the period of Hazrat Umar (RA) the system of government was well
established. During the caliphate of Hazrat Usman (RA) several steps were taken to
improve it further.
 Hazrat Usman (RA) managed the affairs of the state on the Islamic principle of
consultations.
 He, however, used to consult the governors appointed in various areas and the
companions (RA) in the governmental tasks. He held meetings with district
administrations in order to be informed of the condition of the country.
 The administrative division of the Islamic State into provinces and districts was
further improved.
 The existing departments of Bait al-Mal (State Treasury), Judiciary, and Police

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were expanded and organized.

MUHAMMAD YOUSUF MEMON

 Public officials were kept under scrutiny. In this aspect, Hazrat Usman (RA) was not
as strict as Hazrat Umar (RA). However, he never allowed anyone to act contrary to
the Islamic values.
 On the occasion of Hajj he permitted people to lodge complaints against the
government officials.
 Hazrat Usman (RA) dismissed or punished several officials and governors upon the
complaints of ordinary people. For example; He deposed Hazrat Sa'ad bin Abi waqas
(RA) because he drew money from the state treasury and did not return.
 With the increasing conquests the income' of Bait al-Mal (Treasury) increased
manifold. This increased the allowances and stipends of the people as well as the
government
 Many Public welfare works were undertaken. He started several programs that were
useful for the people. He constructed new buildings in the provinces and the
districts. He built a network of bridges, roads, highways, etc. For the comfort of
ordinary people the check posts, inns, guesthouses and 5000 mosques were also
constructed.
 Grazing grounds for camels and horses were developed at various places.
 Another significant achievement was the construction of "Mahroze Dam".
Occasionally Madinah was flooded from the direction of Khyber. Hazrat Usman (RA)
constructed a dam outside Madinah and changed the direction of floodwater
through canal, eliminating the future threat of flooding.
 A significant great deed of Hazrat Usman (RA) was the extension of Masjid-al-
Haram (Kaabah) and Mlasjid-al-Nabvi. In 29 A.H., Hazrat Usman (RA) further
extended the mosque by about 5 meters to south, by about 5 meters to north and
by about 5 meters westwards. It is interesting to note that the southern wall of
the mosque is still at the same place today and no extension was ever made in this
direction since the time of the Caliph Usman (RA). The building was constructed
with decorative stones and lime plaster was used as construction material. The roof
was made of teak wood. The columns were also made of decorative stones and were
hollow inside. Iron bars and molten lead was put inside the columns to reinforce
them. Hazrat Usman (RA) supervised the construction activities personally.
 He would distribute money during the month of Ramadan at the rate of two dirhams
per head. Moreover he would provide them food free of cost during the sacred
days.
 The Muslim army was organized on a permanent basis. A separate government
department was established. Military cantonments were constructed where the
armed forces were kept in a state of readiness. Their salaries also were increased.
He raised the salaries of the armed forces and other officers by 25%.

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 One eminent work was the establishment of Muslim Navy for the very first time.
MUHAMMAD YOUSUF MEMON

There were several hundreds of warships in this naval force. The Muslim Navy
defeated the mighty Roman navy consisting of five hundred warships while
conquering Cyprus. This established the superiority of the Muslim Naval force.
 Umar had banned the sale and purchase of agricuitural lands in newly conquered
areas but Uthman (RA) withdrew these restrictions to flourish trade.
 On the occasion of Friday prayer he introduced a second call for the convenience of
the people.
 He extended the premises of Jannat-ul-Baqi by adding a garden in it eastern part
 To continue conquests he set lands for grazing to increase the number of horses
and camels. He provided separate pastures for state camels.

COMPILATION OF HOLY QURAN

 Under the ruling period of Hazrat Umar (RZ) and Hazrat Uthman (RZ) both, the
Islamic empire stood up to Byzantine and Persian Empires which brought many new
converts to Islam.
 Hazrat Anas (RZ), a senior companion, noticed some quarrels at fairs over the
different dialects of Quran to recite it.
 Such quarrels were also noticed by Hazrat Huzaifa (RZ) in the columns of Muslim
army meeting in different borders.
 They (RZ), therefore, immediately informed the caliph, Hazrat Uthman (RZ) about
the situation. They said, “O chief of all believers. Save this nation before they
differ about the book just like Christians and jews did before.”
 Hazrat Uthman (RZ) realizing the necessity of one single dialect to keep the unity
of Muslim community re-appointed Hazrat Zaid bin Thabit (RZ) along with a group
of leading Muslims to make an authoritative copy.
 The selected ones were Hazrat Abdullah bin Zubair (RZ), Hazrat Saad bin Al A’as
(RZ) and Abdul Rehman bin Harith (RZ). Hazrat Uthman (RZ) instructed them to
decide the dialect of chapters and if unable to reach unanimously on decision then
to prefer the dialect of Quraish.
 Hazrat Zaid bin Thabit (RZ) collected all the fragments again including Mushaf-e-
Hafsa and underwent the same task to check the authenticity of compiling chapters
but this time he made the authoritative copy in the dialect of Quraish changing the
sequence of chapter, also following the instructions of Hazrat Uthman (RZ).
 He also compared his work with Mushaf e Hafsa cautiously.
 Hazrat Uthman (RZ) sent the new copies to Makkah, Syria, Yemen, Bahrain, Basra
and Kufa.
 He also ordered to bum all other copies compiled earlier in old sequence lacking
instructions of dialect.

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 Due to Hazrat Uthman (RZ) services for the preservation of Quran he is entitled as

MUHAMMAD YOUSUF MEMON

Jami-ul-Quran.

EXPANSION TO EGYPT
 In the initial five years of his rule the Islamic empire expanded greatly.
 Between the years 644 - 649 A.D many territories became a part of Islamic empire
from the route of Byzantine and Persian empires.
 In Alexandria there was a large population which owed allegiance to the Muslims but
they were loyal with the Government of Byzantine.
 The death of Hazrat Umar (RZ) followed by the deposition of Hazrat Amr bin Al
A’as gave enough courage to the Byzantines who landed their large force in
Alexandria to capture Egypt.
 On receiving a Muslim delegation from Egypt with a suggestion of Hazrat Amr bin Al
Aas’ appointment, Hazrat Uthman (RZ) appealed Hazrat Amr (RZ) to take over the
charge of Egypt.
 In 644 A.D Hazrat Amr (RZ) met with the Roman forces at a Naqyus, between
Fustat & Alexandria. In a duel, members of both sides died yet Muslims defeated
Byzantines in the general fight.
 Thereafter, Muslims pursued Byzantines and laid a siege on Alexandria and soon
captured it.
 Hazrat Amr bin Al A’as (RZ) returned to Fustat after reorganizing Alexandria.
 Soon after, Hazrat Amr (RZ) was again deposed & the charge was given to Abdullah
bin Saad (RZ).
 Hazrat Abdullah (RZ) was sent raiding to the west which resulted in attainment of
rich booty. Thereafter, Hazrat Abdullah bin Saad (RZ) decided to make a campaign
on North Africa who had declared its independence under King Gregory.
 Hazrat Abdullah (RZ) received the caliph’s permission & reinforcement to march
towards North Africa.
 In 647 A.D. Muslim forces under Hazrat Abdullah bin Saad (RZ) marched to Tripoli
and besieged it. After some time the town fell to the Muslims.
 From Tripoli, Muslim’s 30,000 forces marched to Subetula, the capital of Gregory.
 The two forces clashed outside the city in which Gregory’s force was twice in
strength of Muslims force.
 After few days Muslims knowing a secret way to the camp of Gregory killed him and
prevailed over his army.
 This victory brought North Africa for Muslims by the end of 647 A.D.

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EXPANSION TO SYRIA, ARMENIA, AZERBAIJAN, KHURASAN

MUHAMMAD YOUSUF MEMON

 When Byzantines attacked Alexandria, they made a plan to attack Syria

simultaneously in order to invade the territories they had lost during Hazrat Umar
(RZ)’s caliphate.
 Hazrat Muawiya (RZ) who had the force of only 10,000 requested the caliph for
reinforcement. So forces from Kufa came to aid Syrian Governor, Hazrat Muwaiya
(RZ), on the caliph’s orders.
 Muslim forces under Habib bin Maslama fought a battle with Byzantines in which
Habib successfully reached the Byzantine commander’s camp and killed him. Thus,
Muslims received an outstanding victory.
 After this victory Muslim’s commander Habib bin Maslama, who was also the victor
of Armenia during Hazrat Umar (RZ)’s caliphate, was directed by the caliphto
penetrate the territory of Armenia and suppress the revolt.
 Habib penetrated into Armenia and occupied Tiflis. Thereafter he marched up to
the Black Sea, and the whole of Armenia was re-conquered.
 During the caliphate of Hazrat Umar (RZ) Azerbaijan was captured. Later, some
revolts were waged there which were suppressed within his caliphate.
 During Hazrat Uthman (RZ)’s caliphate for military purposes, Azerbaijan was
included in the command of Kufa therefore the caliph withdrew governor from
Azerbaijan and the entire charge went to Walid bin Uqba who was the governor
general of Kufa.
 With the withdrawal of Governor the people of Azerbaijan once again broke into
revolt.
 Hazrat Uthman (RZ) directed Walid bin Uqba to undertake military operation in
Azerbaijan.
 When Walid bin Uqba attacked with his two columns the rebels could not withstand
the right of Muslim force thus Azerbaijan was re-conquered during Hazrat Uthman
(RZ)’s caliphate.
 After the death of Hazrat Umar (RZ), in 1St year of Hazrat Uthman (RZ)’s
caliphate i.e. 644 A.D, the Persian emperor, Yezdagird got enough courage to revolt
against Muslims which was immediately suppressed with a firm response by Hazrat
Uthman (RZ).
 He re-established the treaty with Persians.
 After the death of Yezdagird, noticing the betrayal of Persians the caliph ordered
to move forward in Persian provinces to conquer unconquered lands.
 Army under Hazrat Abdullah bin Amr (RZ) captured many towns like Fars, Seestan,
Khurasan, Khawarzain, Balkh, Kirwan etc.
 Abdullah returned to Madinah with rich booty and 40,000 captives.
 Thereafter, Ahnaf bin Qais subdued Balkh, Rabia bin Zaid conquered Seestan and

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Majarah bin Masud invaded Kirman.

MUHAMMAD YOUSUF MEMON

 Thus within the 3 years of Hazrat Uthman (RZ)’s caliphate, Muslim’s armies
marched as far as Herat, Kabul and Ghazna on one hand and Tabaristan and
Azerbaijan on the other.

SYRIA-NAVAL COMBATS
 Hazrat Muwaiya (RZ) sought permission from Hazrat Umar (RZ) during his reign to
undertake naval warfare against Byzantines but the caliph after consulting Hazrat
Amr bin Al A’as (RZ) rejected.
 Hazrat Uthman (RZ) on becoming the caliph withdrew the restriction of naval
warfare and permitted Hazrat Muawiya to invade the island of Cyprus.
 Hazrat Muawiya (RZ) sent naval fleets under the command of Abdullah bin Qais and
Abdullah bin Abu Sirah (RZ) to capture Cyprus.
 In 649 A.D Muslims landed on the island and without much difficulty invaded the
island as there was only a small Byzantine force.
 The conquest of Cyprus was the first naval victory for Muslims.
 In the same year Muslims undertaking naval operation also captured Rhodes.
 The conquests of Cyprus and Rhodes set the stage for the Egyptian governor,
Hazrat Abdullah bin Saad (RZ). He built a strong navy and under him Muslims won a
number of naval victories.
 The first clash between Byzantines and Egyptian navies was at 651 A.D in which the
Byzantines were repulsed with heavy loss.
 The Byzantine came again after 3 years with 500 vessels. Against this strength the
Egyptians had 200 vessels only.
 The two fleets after shooting arrows came so close that their masts touched one
another. For this reason the battle is called ‘Battle of the Masts (Zat-us-
Sawari)’.
 A fierce hand to hand fight took place in which Muslims emerged as victorious and
captured much booty.
 The battle of Masts was the landmark in the history of Islam as it established the
superiority of the Muslims on land as well as the sea.

CHARGES AGAINST HAZRAT USMAN

 A list of baseless and fabricated allegations was prepared against the Caliph in
which he was accused of the following things.
 He placed relatives in important positions of control.
 Hazrat Uthman (RZ) appointed the people from his clan, Umayyad, as governors in
four provinces Syria, Egypt, Kufa and Basra.

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 Hazrat Muawiya (RZ) who was appointed by Hazrat Umar (RZ) as the governor of
MUHAMMAD YOUSUF MEMON

Syria was permitted to continue by Hazrat Uthman (RZ).

 In Egypt Hazrat Amr bin AlA’as (RZ) was replaced by Hazrat Abdullah bin Saad
(RZ) because Hazrat Amr bin Al A’as was not able to keep the revenue system
efficiently. Abdullah bin Saad conquered larger part of Egypt and extended Muslim
territory to North Africa.
 In Kufa, Saad bin Abi Waqas was replaced by Walid bin Uqba due to Hazrat Saad
(RZ)’s inability in controlling the province. Walid bin Uqba served the Kufans to the
best of his ability and conducted successful campaigns in Azerbaijan & Armenia.
 In Persia Hazrat Abdullah bin Amr (RZ), cousin of caliph, replaced Hazrat Abu Musa
Ashari (RZ). This was on demand of people of Basra, Hazrat Abdullah bin Amr (RZ)
conquered lands of Fars, Seestan, Khurasan etc.
 The governors he appointed from his clan were seen as appointments on favoritism
not merit. It was said that he was promoting his own clan by giving them the
executive posts which should be given to Hashimites. By this, differences were
made between the Hashimites and Umayyads.
 He had committed sacrilege/blasphemy by ordering to burn the authentic version of
Quran. Since Quran is the Holy Book therefore its burning was considered unholy.
Although this act was performed to unite the Muslims by demolishing all
unauthentic copies of Quran to prevent future misunderstanding.
 He was also accused of misusing Bait ul Maal that he distributed the wealth earned
from captured territories unjustly. Uthman was basically a rich person since
beginning and he spent his wealth for the welfare of Muslims instead of taking
money from public treasury.
 It was pointed out that since the governors are his relative that is why he
distributed much of the wealth among them. A man amongst rebels got up and
raised the objection, “You unlawfully gave away wealth and property to your
relatives; for instance, you once gave the entire booty to Abdullah bin
Saad.”Hazrat Usman replied, “I have given him one-fifth from one fifth of the
booty. And we have such examples during the caliphate of Abu Bakr (RA) and
Umar”
 It was alleged that Uthman was too lenient and did not keep a check on his
governors. It was also wrong as he punished Waleed bin uqba.
 It was said that Uthman demolished the old structure of mosque which is
disrespect. But Uthman did this to expand the mosque and this decision was taken
by the permission of senior companions.
 They said that Uthman had reserved an area for his camels. One person say,
“Youhave used your position for yourself and reserved grazing grounds for
yourcamels.” On which Hazrat Usman replied, “When I took the charge of

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caliphate, nobody in Medina had camels more than me. But today I possess only

MUHAMMAD YOUSUF MEMON

two camels and that only for the purpose of Hajj. However the reserved
grazing ground is used for state camels.”
 One person said, “You love your family members most, and you give them heavy
gifts”. Hazrat Usman replied, “Love of family members is not a sin. And I give
them gifts from my own possessions not from public treasury.”
 They said Usman had expelled Abu Dharr Ghifari, a senior most companion of
prophet, from Medina but it was also wrong. He himself was irritated by luxurious
life of Medina so he decided to live alone outside of Medina. Even prophet had
predicted about him, “He spends his life all alone, Death will single him out and
on day of resurrection, he will stand up all alone.”
 All these elements initiated a snowball effect and there was an uprising held against
the caliph. This uprising was mainly conducted by Abdullah bin Saba.
 When Hazrat Usman (RZ) learnt of the activities of these conspirators, he expelled
them from Kufa arid Basra. These conspirators widened their sphere of activity,
especially in Egypt, where a number of Jews who had only outwardly accepted Islam
joined hands with them.
 They also instigated Muslims in the name of Hazrat Ali (RZ) that he as the most
senior among the Hashemite should be the caliph.
 Soon they also got the support of Mohammad bin Abu Bakr (RA) who had a grudge
against the caliph. He wanted to become the governor of Egypt but Hazrat Uthman
(RZ) appointed his foster brother.
 The movement after spreading to Kufa and Basra became ready to make a sudden
dash to Medina.
 Hazrat Uthman (RZ) remained lenient to them since they were his Muslims
brothers. This encouraged the rebels in their activities.

MARTYRDOM
 When the uprisings influenced the city of Medina, Hazrat Ali (RZ) went to Hazrat
Uthman (RZ) and discussed about the worsening situation.
 Hazrat Uthman (RZ) answered each and every one of the rebel’s charges to Hazrat
Ali (RZ) which satisfied him.
 Other senior companions were also satisfied with Hazrat Uthman (RZ)’s explanation.
 However, the rebels stuck to their point-of-view and prepared to march to Madinah
from Egypt, Kufa and Basra, with a party of 1,000 men each.
 They tried to persuade Hazrat Ali (RZ), Hazrat Zubair (RZ) and Hazrat Talha (RZ)
to join them but all of them flatly refused.
 Hazrat Ali (RZ) argued with them and they finally agreed to turn back if Hazrat
Uthman (RZ) would appoint Mohammad bin Abu Bakr as governor of Egypt in place

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of Abdullah bin Saad (RZ).

MUHAMMAD YOUSUF MEMON

 The rebels came back after four days shouting for revenge.
 They claimed that they had intercepted an order of caliph to the governor of Egypt
to kill Mohammad bin Abu Bakr and his companions on his arrival. HazratUthman
(RZ) swore he hadn’t sent such letter. On which the leader of rioters Abdur Rahman
bin Udais said, “If you are a liar, you are not fit to remain as a caliph. In case
you are a true in your claim then such a weak caliph should not be left to rule
if he is not able to keep control over his administration and let anybody write
anything on his behalf”
 The rebels demanded Hazrat Uthman (RZ) to abdicate but the caliph refused.
Hazrat Usman said, “I can’t put off the garment that Allah has caused me to
put on”
 On this the rebels besieged the house of Caliph and cut off all supplies of food and
water.
 Hazrat Ali (RZ), Hazrat Zubair (RZ), Hazrat Umm-e-Habiba and Hazrat Aisha (RZ)
made attempt to protect Hazrat Uthman (RZ) and bring him food and water.
 The siege lasted for many days. When the rebels found no resistance from any side
they became bolder.
 On the departure of many senior companions for Hajj the rebels became courageous
to attack the caliph.
 Jumping from the neighboring house some rebels broke into the caliph’s house.
 Mohammad bin Abu Bakr stepped forward and caught the caliph by beard.
 Caliph said “O son of my friend if your father was alive he wouldn’t have liked
this act of yours”. Hearing this Hazrat Abu Bakr’s son stepped back but his
accomplices stepped forward and struck helpless caliph with their
 Hazrat Naila the caliph’s wife tried to intervene and in bargain got her fingers
chopped off.
 The guards rushed in but it was too late.
 When Hazrat Usman was murdered, he was reciting Quran and his blood dropped on
the verse, “So Allah will suffice you against them. And He is the All Hearer, All
Knower”
 This tragic incident came to pass on Friday, 18 zilhajj, 35 AH
 Hazrat Jubair led the funeral prayers.
 He was buried in Jannat ul Bqi without bath and coffin.

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ELECTION OF HAZRAT ALI

MUHAMMAD YOUSUF MEMON

 Hazrat Ali (RZ) became the caliph after the murder of Hazrat Uthman (RZ) in 656
A.D.
 After assassinating Hazrat Uthman (RZ), the rebels were in a hurry for the
appointment of the new caliph. They wanted a caliph to be elected before the
return of Madinite pilgrims.
 They asked Hazrat Talha (RZ) and Hazrat Zubair (RZ) to ascend the office but all
of them refused. The Ansars also declined to hold the office, saying that in
presence of Hazrat Ali (RZ) no one else deserved to be caliph.
 On this, rebels promised some drastic action unless a caliph was chosen within the
next 24 hours.
 However, when some notable companions of Mohammad (PBUH), in addition to the
residents of Madina, urged Hazrat Ali (RZ) to accept the offer, initially Hazrat Ali
also refused but he (RZ) finally agreed. Hazrat Ali said, “My oath of allegiance will
be taken publicly from Muslims. It cannot be done secretly”
 Hazrat Ali (RZ) took over the office of caliph in 656 AD and became the 4thCaliph
of Muslims.

IMMEDIATE MEASURES
 Firstly, Hazrat Ali (RZ) didn’t take immediate steps to punish the assassins’
ofHazrat Uthman (RZ).
 He didn’t punish the assassin as he focused on reorganization and unity of Islamic
Empire First.
 This created confusion and misunderstanding between the Muslim leaders and
people about Hazrat Ali (RZ) being involved in the conspiracy.
 They thought Hazrat Ali (RZ) wasn’t willingly punishing the rebels and was
continuing the rivalry among Hashemite and Umayyads though the caliph was
targeting the root causes of all the conflicts and uprisings which were discontent
and disunity.
 Secondly, he changed the governors of all provinces.
 Considering it to be another main reason for disturbance at Hazrat Uthman (RZ)’s
time, Hazrat Ali (RZ) decided to change the governors of the provinces.
 He was advised by his friends and well-wishers on letting go of this decision but he
acted against their advice and directed to change the governors.
 Usman bin Hanif (RA) was appointed as the governor of Basra, Saad bin Ubadah as
the governor of Egypt, Abdullah bin Abbas was chosen for Yemen, Umara bin
Shahab for Kufa and Sohail bin Hanif for Syria.
 This decision of his was not accepted by all of the people. Basra, Egypt and Yemen

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came control but Ummara bin Shahab could not take control of his office and had to
MUHAMMAD YOUSUF MEMON

return to Medina.
 A Syrian army met Sohail bin Hanif and told him that they did not accept Hazrat Ali
as a caliph.
 The issue of Kufa was soon settled and Kufa came underthe caliph’s control
butSyria remained out of his reach due to the demands of HazratMuawiya (RZ).

BATTLE OF CAMEL
CAUSES
 After being elected as the caliph, Hazrat Ali (RZ) did not take immediate steps to
punish the assassins of Hazrat Uthman (RZ).
 Even after the rebels had left for home and Hazrat Ali (RZ) had become caliph,
peace had not returned to Medina.
 Umayyads had become powerful in Syria and raised a cry of revenge for the blood
of Uthman (RZ).
 The cry of vengeance was also noticed in Makah and Medina. Residents of these
demanded that the murderers of Hazrat Uthman (RZ) should be punished
immediately.
 Keeping the political situation in view and that the assassination was not the work of
just a few people, Hazrat Ali declined to do anything until peace and unity had been
restored in the empire.
 He also considered it more important to reunite the dispersing Muslim Ummah
before he punished the assassins.
 Hazrat Talha (RZ) and Hazrat Zubair (RZ) were unhappy with Hazrat Ali (RZ)’s
working.
 They contacted Hazrat Aisha (RZ), who herself was deeply grieved at Uthman
(RZ)’s murder.
 Hazrat Talha (RZ) and Hazrat Zubair (RZ) raised an army and persuaded Hazrat
Aisha (RZ) to accompany them as a symbolic leading figure.

EVENTS
 In 35 A.H. 15,000 army men marched towards Basra from Madinah.
 The army was led by Hazrat Aisha (RZ).
 The army entered in Basra and 600 rebels were put into death and the governor
Usman bin Hanif was expelled.
 Hazrat Ali (RZ) who was preparing his troops to march to Damascus and crush the
rebellion of Hazrat Muawiya (RZ) was now forced to divert his route first to deal
with uprising at Basra.

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 He had with him only 700 men. He sent his elder son Hazrat Hasan (RZ) to request

MUHAMMAD YOUSUF MEMON

assistance from Kufa. Several thousand men (around 10,000) from Kufa reinforced
his army.
 Hazrat Ali (RZ) was now ready for battle so he advanced to Basra.
 The confusing situation as who was right and who was wrong prevented many
Companions of Prophet (PBUH) to participate on either side.
 Before the war Hazrat Ali (RZ) called for Hazrat Zubair (RZ) and Hazrat Talha
(RZ) and reminded them of their intimate bond with Prophet (PBUH). Hazrat Ali
(RA) said, Prophet (SAW) said;“one day Talha and Zubair will fight Ali wrongly”
 As a result both Hazrat Talha (RZ) and Hazrat Zubair (RZ) decided not to fight
against the caliph and withdrew from the battlefield.
 As both parties did not want bloodshed, negotiations started and hostilities were
suspended.
 Hazrat Ali (RZ) convinced Hazrat Aisha (RZ) that he could not yet execute the
murderers because of lack of evidence and that he really wanted to punish the
guilty.
 The negotiations went on successfully and Hazrat Aisha (RZ) became convinced with
Hazrat Ali (RZ)’s explanation.
 This certainly disfavored the rebels who had made every possible attempt to
disunite Ummah and caused fighting among them.
 Thus, a band of rebels masterminded a plan and attacked on the camps of either
side during night which resulted in confusion and began the fighting.
 During fighting Hazrat Ali (RA) and Hazrat Zubair (RA) were asking people not to
kill other.
 They were continuously saying following words, “Do not kill; believer do not
assassinate a believer”
 In the fighting Hazrat Zubair (RZ) was treacherously martyred by Aim bin Jurmuz
and Hazrat Talha (RZ) was struck by Marwan while in retreat.
 In this battle, Hazrat Aisha (RZ) mounted a camel and battle followed around it.
 Hazrat Kaab bin Miswar (RA) suggested Hazrat Ayesha (RA) to ride on a camel and
try to stop the battle, she had hope that they would listen to her because of her
great status but this worsened the condition.
 Hazrat Ali (RA) realized that as long as that camel was standing the battle will
never stop, so he ordered Mohammad bin Abi Bakr and Abdullah bin Badeel to
attack the legs of the camel.
 When her camel was wounded, its legs were cut and Hazrat Aisha (RZ) was brought
down unhurt, the fighting stopped. This gave the name ‘Battle of Camel’ to this
event.

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OUTCOMES
MUHAMMAD YOUSUF MEMON

 This battle became the first civil war amongst the Muslims.
 10,000 combatants were slain on both sides and when the fighting came to an end
Hazrat Ali (RZ) led the funeral prayer of the dead. 1070 from Hazrat Ali’s (RA)
army and 9000 from Hazrat Ayesha’s (RA) army.
 Hazrat Aisha (RZ) retired from any further politics. She was sent by Hazrat Ali
(RZ) to Madinah with all due respect under the escort of her own brother,
Mohammad bin Abu Bakr (RZ).
 The event became another success for the conspirators and it further weakened
the position of the caliph.
 It also created discord among Muslims.
 After the battle, the capital of Muslim Empire was shifted to Kufa.
 Later the murderer of Hazrat Zubair (RZ), Amr bin Jurmuz demanded a price from
Hazrat Ali (RZ) for the act he had done.
 Hazrat Ali (RA) most bitterly exclaimed assurance of hell to him. On seeing Hazrat
Zubair (RZ)’s sword in his hand, Hazrat Ali (RZ) emotionally exclaimed “How many
times I have seen this sword shielding the Prophet (PBUH)”.
 As a result of this battle, Hazrat Ali (RZ)’s caliphate came to be acknowledged in
every province except for Syria.

BATTLE OF SIFFIN
CAUSES
 Hazrat Muawiya (RZ) was appointed as governor of Syria by Hazrat Umar (RZ) and
he ruled his province quite successfully.
 He refused to acknowledge Hazrat Ali (RZ) as a caliph on the basis that assassins
of Hazrat Uthman (RZ) must be first avenged.
 There was a difference opinion between both huge groups of Muslims included
senior companions of Prophet (PBUH) on either side.
 The hidden hand of conspirators was also working against the situation.
 Hazrat Muawiya (RZ) refused to accept Hazrat Ali (RZ) as caliph.
 He said that he had become caliph under the rebels influence.
 Hazrat Muawiya (RZ) started holding campaigns publicly showcasing Hazrat Uthman
(RZ)’s blood stained shirts and Hazrat Naila (RZ)’s cutfingers in Damascus.
 He even accused Hazrat Ali of being an accomplice to the murder of Hazrat Uthman
(RZ).
 As a result, Syria, Iran and Iraq were won over by Hazrat Muawiya (RZ).
 Murat Ali. (RZ), in an attempt to prevent bloodshed, negotiated with Hazrat
Muawiya (RZ).

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 Hazrat Ali (RZ) said that all the senior companions who had selected the previous

MUHAMMAD YOUSUF MEMON

caliphs accepted him so he and his people should also accept him.
 As a result, Hazrat Muawiya (RZ) asked him to handover the assassins.

EVENTS
 Since war had become inevitable, Hazrat Ali (RZ) raised an army against Hazrat
Muawiya. (RZ).
 The two armies met at Siffin situated on the bank of the Euphrates.
 The confrontation at Siffin took place on 8thof Safar, 37 A.H.
 Hazrat Ali (RZ)’s army consisted of 80,000 — 90,000 troops and Hazrat Muawiya
(RZ)’s army was slightly smaller.
 They stood facing each other for months and negotiated. Hazrat Ali sent Bashr bin
Amr, Saeed bin Qais and others to Hazrat Muawiyah and offered peace but in
return he demanded the assassins of Hazrat Usman due to which negotiations break
down. When negotiations broke down, general fighting started.
 On the evening of the last day of Muharram Hazrat Ali gave his army orders to
attack Syrian forces.
 Hazrat Ali (RA) gave strict orders that no person should be killed if he left the
field or ran away. Women and old people should be secure. Same orders were given
from Hazrat Muawiyah.
 First day battalion from Hazrat Ali side was led by Ushtar and from Syrian side
Habib bin Muslimah was leading.
 Second day battalion from Hazrat Ali side was led by Hashim bin utbah and from
Syrian side Abul Awar Salama was leading.
 Third day battalion from Hazrat Ali side was led by Ammar bin Yasir and from
Syrian side Amr bin Aaas was leading. During the battle Hazrat Ammar bin Yasir
was martyred. His martyrdom proved that Hazrat Ali was on the right side as
prophet said, “Ammar bin Yasir would be killed by a group of rebels”
 On 8th day of battle whole army of both sides clashed with each other.
 According to some reports during the battle, Hazrat Ali visited the camp of Hazrat
Muawiyah and personally challenged him personally with him instead of shedding
bloods, the winner would be khalifah. Muawiyah refused because Hazrat Ali was a
noted warrior of Arabia.
 Hazrat Ali (RZ)’s army being superior in strength got the upper hand and Hazrat
Muawiya (RZ)’s troops began retreating.
 Hazrat Muawiya (RZ) was advised by Hazrat Amr bin AI-A’as (RZ) to order his
soldiers to fix pages of Quran to their lances in order to halt the battle and
indicating the outcome should be decided by consulting the word of Allah and not by
warfare. They shouted, “This book of Allah is the arbitrator between us. All

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decisions will be taken according to book.”

MUHAMMAD YOUSUF MEMON

 Hazrat Ali (RZ) desperately tried to warn his troops against the scheme but
without any avail, his troops declined to fight on face of arbitration of Quran. So,
arbitrators were appointed from each side to give a unanimous verdict on authority
of Quran.

ARBITRATION
 Hazrat Amr bin Al A’as represented Hazrat Muawiya (RZ) and Hazrat Abu Musa
Ashari (RZ) represented Hazrat Ali (RZ) though Hazrat Ali wanted to appoint
Hazrat Abdullah bin Abbas (RZ) to arbitrate but his Kufan soldiers insisted for
Hazrat Abu Musa Ashari (RZ).
 Finally, both arbitrators met at Dumat al Jandal with 400 of their followers.
 It was decided that if both the arbitrators agreed that Hazrat Uthman (RZ) had
acted against the teachings of Divine’s law then his killing would be just and his
assassins would go unpunished but if he had acted in accordance of Divine’s law then
his killers would be seen criminals and Hazrat Muawiya (RZ) would be right to
demand their punishment.
 At this point several thousand soldiers of Hazrat Ali (RZ)’s army broke away and
formed as rebel army, which became to be known as the Kharijites.
 When two arbitrators of Siffin first declared their decision in private they both
seemed to have agreed to the point that Hazrat Uthman (RZ) had been killed
unjustly.
 They agreed to ask Hazrat Ali (RZ) & Hazrat Muawiya (RZ) to step down and
appoint a new caliph.
 But when they announced this decision in public, it differed.
 Hazrat Abu Musa Ashari (RZ) stood by what was decided but Hazrat Amr (RZ)
changed his version that Hazrat Ali (RZ) should step down and Hazrat Muawiya (RZ)
should be confirmed as caliph. This public declaration didn’t decide the matter and
Hazrat Ali (RZ) was still regarded as caliph by his followers though his cause grew
weaker elsewhere.
 A treaty was agreed between Hazrat Ali (RZ) and Hazrat Muawiya (RZ) but it
couldn’t last for long.
 The two parties kept on fighting the small rounds until the martyrdom of Hazrat Ali
(RZ).

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KHARJITES AND MARTYRDOM

MUHAMMAD YOUSUF MEMON

EMERGENCE OF KHARIJITES AND THEIR ACTIVITIES
 The acceptance of principle of arbitration in battle of Siffin had dire consequences.
 The 3000 to 4000 of Hazrat Ali (RZ)’s followers rebelled and became his blood
thirsty enemies.
 They were called Khawarij, Secedes (break away) from the verb Kharaja, to depart
or separate. Thus, during the events of battle of Siffin a new sect was born called
Kharjites.
 The reason of their rebellion or separation was refusal by the caliph to accept their
demand ignoring the idea of arbitration and fighting against the Syrians.
 Hazrat Ali (RZ) replied that he could not break the agreement he had already made.
 It is reported that the separatists were involved in the assassination of Hazrat
Uthman (RZ) and had allied themselves with Hazrat Ali (RZ) during Battle of Camel
claiming that they were the true believers and had a right to kill unbelievers.
 After deserting the caliph from Battle of Siffin, the separatists marched towards
Hawara, where formed a party and started activities against the caliph under the
leadership of Abdullah Rasibi.
 They raised an armed revolt against Hazrat Ali (RZ) with a slogan “La HukmaIlla
Lillah” No decision except Allah’s.
 They claimed that Quran clearly gave instructions about the proper way to treat
the rebels in 49:9. Itsays: “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, and be fair: for Allah loves those who are
fair (and just)”. Al-Hujurat.
 Though they were quoting their demand and point of view from Quran but actually
they wore misinterpreting the teachings arid using the injunctions out of the
context.

BATTLE OF NAHARWAN

 While Hazrat Ali (RZ) was planning to attack Hazrat Muawiya (RZ), the Kharijites
started creating problems by threatening the citizens.
 They rode to Naharwan with their 3000 - 4000 men.
 Hazrat Ali (RZ) marched on them and a battle proceeded at Naharwan.
 Reaching there, Hazrat Ali (RA) tried to negotiate with them peacefully.
 Hazrat Ali (RA) also sent some senior companions to persuade Kharji leaders but
they did not listen to them.

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 Hazrat Ali (RA) asked them to handover the murderers and if they would accept
MUHAMMAD YOUSUF MEMON

this request so he would leave the rest. To this they replied, “All of us are
murderers and we want to murder all of your followers. We would never stop
from this.”
 Before declaring war Hazrat Ali (RA) said that those who would be loyal to him or
those who left Naharwan and did not fight would be given amnesty.
 Out of the 4,000 Kharijites, only a few dozen managed to escape. Others were
killed or they joined the hands of Hazrat Ali. Around 3000 people joined the hands
of Hazrat Ali (RA).
 This deadly blow uprooted their strength.

MARTYRDOM
 Soon after defeat of Naharwan, the Kharijities weren’t completely finished. They
were still active under the rule of Hazrat Ali (RZ).
 Abdur Rahman ibn Muljim was one of three Kharijite conspirators who had jointly
conspired among the Kharijites to kill Hazrat Ali (RZ), Hazrat Muawiya (RZ) and
Hazrat Amr bin Al A’as (RZ) simultaneously in Kufa, Damascus and Fustat
respectively.
 When the attempts of assassinating the three were made on the same day, Hazrat
Muawiya (RZ) saved by his bodyguards and Hazrat Amr bin Al A’as (RZ) didn’t come
out for the public prayer.
 On 18thRamadan, 40 A.H / 661 A.D while Hazrat Ali (RZ) was leading the Morning
Prayer, Abdur Rahman Ibn e Muljim struck Hazrat Ali (RZ) with a poisoned sword.
 Ibn e Muljim was caught by the people after he had struck Hazrat Ali (RA). Hazrat
Ali (RA) asked people to slay him if Hazrat Ali (RA) died.
 At the same time people asked should Muslims take pledge of loyalty at hands of his
elder son, Hasan, on which he replied, “I leave this decision to the Muslims”
 These wounds proved fatal and the caliph gave away to these 2 days later and died
on 21st Ramadan naming no successor and leaving the choice on people.
 Ibn e Muljim’s dagger not only martyred the mortal body of HazratAli (RZ) but it
also strangled the democratic spirit of the grand ‘Righteous Caliphate’.
 There are varying accounts as to where he is buried. The majority holds that he was
buried at Najaf.

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CALIPHS AS A ROLE MODEL

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 After the death of the Holy Prophet, Muslims lacked a true, honest & rightful
leader to carry on their empire.
 The Rightly Guided caliphs filled this space providing immense services to the cause
of Islam.
 They were Hazrat Abu Bakr (RZ),Hazrat Umar (RZ), Hazrat Usman (RZ) and Hazrat
Ali (RZ).
 Without the services rendered by them Islam would have perished or been
corrupted.
 All of them were among the senior companions and acted as role models and a
binding force among the Muslims.

THEIR CHARACTER
 The four rightly guided caliphs were exemplary in personal character which made
them role model for all Muslims.
 They were the closest companions of Prophet (PBUH) and groomed in special
training by the apostle of Allah. This made them follow the true essence of Islam.
 Every act of theirs was based upon the teachings of Allah and His Prophet (PBUH).
 This made them trustworthy and people consulted them for guidance over religious
matters.
 They followed the Quran not only in words but also the true spirit of it.
 The Rightly guided caliphs of Islam lived and molded their lives according to the
teachings of Islam.
 They followed the true spirit of Islam allowing others to feel motivated to do so.
 Their role was kept as one to be trusted by everyone.

HUMILITY

 They had a very simple living and never desired for worldly luxuries.
 They being the highest authority in the Empire could have led a very luxurious life
but they never wished to do so.
 Write example of Hazrat Umar (RZ)’s simplicity from the wardrobe story
occurred in Jerusalem.
 They received a fixed income from the Bait ul Maal which was a very small amount
fixed by Shura.
 Other than that salary all the wealth was for the benefits of the other Muslims.
 An example of their simplicity and honesty can be seen from the will of Hazrat Abu
Bakr (RA) in which he left saying that his garden should be sold to refund the salary

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he had been receiving as the caliph.

MUHAMMAD YOUSUF MEMON

 Despite earning wealth and possession of two great Empires none of them was found
greedy and holding even the smallest amount from the booty received.
 They were always really to help the common people.
 The caliphs were always ready to help the people in their empire either emotionally,
religiously, morally or even financially
 They took extra care of their people.
 Hazrat Umar (RZ) wandered the streets in search of any needy and helped anyone
he found in need as he considered himself responsible for even a thirsty dog in his
empire.
 Despite holding the executive position they were always accessible to the army of
their empire.

STRICTNESS
 They never bowed down against any wrong or transgressor of religion.
 The caliphs always found it their prime duty to stop any evil or wrong doer against
religion.
 They never accepted anything against the fold of Islam.
 For instance, Hazrat Abu Bakr (RA) fought the apostasy wars against the
hypocrites of religion.
 He asked their fellow Muslims not to follow the caliph if he does anything against
Islam like Hazrat Abu Bakr (RA) at the time of his election as caliph.
 Moreover, they were also very rigid about the correct observances of religious laws.
 Write example of Hazrat Umar (RZ)’s son and punishment of lashes.

HUMAN RIGHTS

 Basic Human rights of every human being were fulfilled.

 The rich and poor were always treated equally.
 Example of Hazrat Umar (RZ) announcing the verdict to slap back the Syrian prince
who slapped a poor man.
 The non-Muslims received full rights with freedom of opinion, property and religion.
 They laid down a principle of similar punishment to the Muslims oppressing the
rights of Non-Muslims.
 The soldiers and other employees by state were given fixed salaries after
consulting the Shura.
 They intended to make their state the one in which brotherhood, equality and
prosperity without discrimination was promoted.

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RELIGIOUS SERVICES

MUHAMMAD YOUSUF MEMON

 They compiled the Quran.
 Firstly, Hazrat Abu Bakr (RA) and secondly Hazrat Usman (RA) compiled and
recompiled the holy Quran.
 This ensured an authentic version of the true teachings of Allah to be available to
all coming Muslim generations.
 Moreover, they also took special care of Hadith of Holy Prophet (PBUH) and
developed schools for its promotion and preservation.
 Thus, the specialty of Rightly Guided Caliphs was not only limited to their personal
character but in their policies, where they served greatly the interest of Islam in
social, political and religious ways.

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TAWHID

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 In primitive times, men started to worship objects governing various part of
nature like rivers, trees etc. Soon he learned that these objects were
dependent than he himself was.
 After this stage, he started noticing that the cycle of entire world cannot
go on its own it must be controlled by some supreme being.
 However, many believed that along with supreme God there are thousands of
other Gods too who manage minor affairs on behalf of supreme God.
 Some thought that God has a human body settled on earth. Some believe his
image should be worshipped and some followed the ideology that one could
reach God through saints and spirits.
 Tawhid/unity or oneness of Allah is exactly against all these.
 Tawhid refutes the ideas of sharing power, transferring of power,
associated of God, unity and God being philosophy etc.

ABOUT TAWHID
 Believing in Tawhid is the foundation of Islam and most important primary
teaching for Muslims.
 It was taught by all the Prophets i.e. Hazrat Ibrahim (A.S), HazratNuh
(A.S), Hazrat Musa (A.S), Hazrat Isa (A.S) and Hazrat Muhammad (PBUH).
 According to this belief Allah is the personality who truly exists and no being
can deny his existence as he is not a mere abstract of philosophy. All the
creatures testify his existence. In his existence he is the one. Surah Ikhlas
explains it in concise yet perfect way it stated: “Say! He is Allah The One
and Only”. (112:1)
 Tawhid also teaches that this one being is also single which means he doesn’t
have any associate or partners at different places of Quran his singularity is
discussed justified. This means that he has no relations like son, daughter,
wife, etc. Allah has no son, daughter or family: “Glory be to Him above
having a son. To Him belong all things in the heavens and on earth …” [4:
171] We are asked: “How can He have children, when He has no wife.”
[6: 101] Quran also says, “He begets not; nor is He begotten”
 We also learn from belief in Tawhid that this one and single personality is
also perfect in every way. Firstly, he is perfect in life which means that he

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never dies and he is immortal whereas the entire universe is bound to an end.
MUHAMMAD YOUSUF MEMON

Not only is he perfect in life but is also perfect in his activities. Nobody has
created Him. He exists of his own. “Whosever is on it (the earth) will
perish. And the face of your Lord full of Majesty and Honor will abide
forever.” [55: 26 – 27]
 He controls the entire universe without any fatigue or trouble. In doing this
he neither grows tired nor does he slow down. Quran says, “No slumber can
seize Him nor sleep”
 Moreover, he has no match in his existence since there is no similar entity
which can even get closer to be compared to him. All the creatures testify
his existence and proclaim his oneness yet in comparable to him.
 Islam calls to the believe that the creator, the sustainer, the cherisher, and
the Sovereign Lord of this immensely vest universe is only Allah. He is the
creator of everything, it means that He creates things and brings them in
existence from nothingness. “Such is Allah! Your Lord! None has the right
to be worshipped but He, the creator of all things…” [6: 102].
 He is the one and only lord of this World and the hereafter. It is He, Who
fashioned, designed and made this universe. Since he is the maker of all,
therefore, he has the authority over all the things in the universe. He is The
King and The Ruler and each and everything is owned by Him and is
subservient to Him. Nothing can happen without His planning and permission:
“His thrown extends over the heavens and the earth.” [2: 255]
 None of His actions lack wisdom, purpose and result. Every action of His has
the highest degree of wisdom, prudence and purpose behind it. “He is All
Wise, Well Acquainted with all things.” [6: 18]
 He knows everything, every action and every movement. What has happened,
what is happening and what will happen, everything is in His knowledge. “He
knows what happens to them (His creatures) in this world, and what will
happen to them in the Hereafter.” [2: 255]“He is the all knower of
everything.” [2: 29]“With Him is the knowledge of the unseen of the
heavens and the earth. How clearly He sees and hears (everything).”
[18: 26] Quran also says, “He knows what is open in speech and what you
hide in your hearts”
 He has the power to do everything. None of His intentions can be stopped
from materialization. “Verily, His command, when He intends a thing, is
only that He says to it, Be!” [37: 82]

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 He created entire world for men and made him from an insignificant drop of

MUHAMMAD YOUSUF MEMON

germ cells. With life, he also gave him all the bounties and necessities in the
world. Thus, becoming the sustainer and cherisher. He is also the maintainer
of all His creations. “All praises be to Allah The Cherisher and The
Sustainer of the World.” [1: 1]
 He also promised men another life with greater reward and blessings if he
pleases.
 So, Tawhid delivers the idea that when he is the soul creator, handler and
sustainer of the world only He is to be worshipped and considered as God.
This means that no other being besides him his worthy to be worshipped.
 For worship, gratitude, help, protection etc. men needs to bow before Allah
only. Surah Fateha supports this and mentions that “We do worship you and
your aid We seek”. (1:5) – Al-Fateha.
 He is not the authority only in the world but He will be the only authority in
the next world. Surah Fatiha says: “Master of the Day of Judgment.” [1:
3] At another place we are told: “There in nothing whatever like unto Him;
and He is the One that hears and sees (all things). [42: 11]
 All His decisions are consonant with justice. He rewards people according to
their actions. He punishes them for their misdeeds and gives good rewards
for their good deeds. “….And they will be judge with justice, and no wrong
will be done unto them. “ [10: 54]“…The book will be placed (open) and
the Prophets and the witnesses will be brought forward, and it will be
judge between them with truth, and they will not be wronged.” [39: 69]
 Tawhid teaches that the attributes of Allah are unique as well like his
existence and lordship he shared none of his attributes with any of his
creatures. Like his existence He is also the one in his attributes and Power.
 He has the most beautiful name and the loftiest attributes. He shouldn’t be
names acceptance what he and his messenger named him. Since no one can
possess the qualities that Allah possess hence none can be named or qualified
with his names.
 Hence, Tawhid sums up the idea with the fact that one has to believe in all
the qualities of Allah and attributes of Him without changing or twisting
them.

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THREE MAIN KINDS OF TAWHID

MUHAMMAD YOUSUF MEMON

TAWHID UL RUBOOBIYAH (ONENESS IN LORDSHIP)

 It refers to the belief that Allah (swt) is Self – Existent; He is the Creator
and the Sustainer of the Universe.
 He knows everything, sees everything and is able to do anything.
 As creator, He stands outside and beyond everything that He created.
 Allah is outside time whereas all created things are a part of time and the
things which are part of time have beginnings and ends.
 Allah has no beginning, no end. Quran says; “He is above the grip of space
and time, He is the First and the Last, the evident and the
hidden..”[57: 3]
 It also refers to the belief that He is entirely immune to all forms of human
weaknesses and needs such as hunger, thirst and the need to rest or sleep
etc.
 He Himself says; “No slumber can seize Him nor sleep..” [2: 255]

TAWHID UL ULOOHIYAH (ONENESS IN WORSHIP)

 It refers to the belief that since Allah (swt) is the creator, He is the only
one worthy of worship.
 All supplications, pleading and imploring (begging) are due only to Allah (swt)
so we Muslims, must observe all the religious practices such as prayers,
Hajj, fast and giving alms to poor etc. for His sake only.
 Quran teaches this important lesson to Muslims in the very first Surah as it
says: “You alone we worship and Your aid we seek.” [1: 4]

TAWHID AL ASMA WAS SIFAT (ONENESS IN ATTRIBUTES)

 It refers to the belief that Allah (swt) is matchless not only His Essence but
also in His names and Attributes.
 The belief include that we must not name or qualify Allah (swt) except with
what He and His Messenger have named or qualified Him.
 None can be qualified with the names and qualifications of Allah (swt), for
example Karim, Raheem, Rehman etc. He says in Quran; “And there is none
like unto Him” [112: 5]

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 We must believe in all the qualities of Allah (swt) which He has stated in His

MUHAMMAD YOUSUF MEMON

Book or mentioned through His messenger without changing, twisting or
ignoring their meaning.

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SHIRK
MUHAMMAD YOUSUF MEMON

ABOUT SHIRK
 The opposite of Oneness or unity of Allah in shirk which means associating
partners with the support Lord in his existence, Lordship, attributes or
powers.
 Any person who gets involved in Shirk can never attain religiousness or be a
true Muslim because their faith would become weak from the foundation
which is Tawhid.
 The Holy Quran considers Shirk to be an unpardonable sin and its doer will
never dwell in paradise. Quran says, “To ascribe partners unto Him is a
tremendous wrong” and Quran also says, “Allah forgives not that partners
should be setup with Him and He forgives anything else to He wills”
 Different groups do shirk in his existence and attributes; the Christians and
Jews believe that Allah as a son; the idolaters believe that besides Allah
there are minor gods as well and the pantheist believed Allah is settled on
earth within, his creature. All the ideologies are related with shirk because
they contradict with the teaching of Tawhid.
 Such people are existence of Allah with other deities. They worshipped and
other being than Allah, Tawhid says man is not to bow down to seek aid from
any other creature except Allah only.
 He has to be worshipped and adding other gods to his glory destroy once
faith. In the life hereafter those who created partners of Allah and worship
them would have to encounter bitter consequences.
 Thus, one should not any one as to be as unique and perfect existence and
attribute as Allah.

TYPES OF SHIRK
SHIRK UL RUBOOBIYAH (SHIRK IN LORDSHIP/EXISTENCE OF GOD)
 This category of Shirk refers to either the belief that others share Allah’s
Lordship over creation as His equal or near equal, or to the belief that there
exists no Lord over creation at all.
 This type of shirk constitute assigning partners to God or by saying that
there is more than one Creator or there are more gods than one.

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 It could also be committed by declaring God to be the father or son of

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someone. Quran says, “He begets not nor is he begotten” “How can he
have a son when he has no wife”
 This is the most unforgivable sin and should never be committed as Quran
says, “Allah forgives not that partners should be setup with Him and He
forgives anything else to He wills”

SHIRK UL ULOOLIYAH (SHIRK IN WORSHIP)

 This form of shirk occurs when any form of act of worship is directed to
someone else besides Allah.
 It represents the most obvious form of idolatory, against which the
Prophets were specifically sent by Allah, calling the masses of mankind to
give it up.
 Examples of this shirk are asking for forgiveness, admittance to Paradise,
etc. that only Allah can provide, from others besides Allah.
 This shirk can be committed by offering sacrifice and slaughtering in the
name of any other than God.
 He should only be worshipped as he is the sole Creator.

SHIRK AL ASMA WAS SIFAT (SHIRK IN ATTRIBUTES)

 Shirk in this category includes both the non-believer practices of giving
Allah the attributes of His creations as well as the act of giving created
beings Allah’s names and attributes.
 This can be committed by giving Allah’s name to someone or the attributes of
Allah to someone.
 If someone thinks that a certain creature also knows everything like Allah, it
would be a shirk in attributes of Allah.

MAJOR SHIRK (SHIRK UL AKBAR)

 This category includes Atheism (belief that Human beings have no Lord).
Firaun denied the existence of Allah.
 This category also includes the belief that Allah share His rule and control
over the creation.
 The ones who pray to dead.

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 Making Allah like creation or making creation like Allah is the essence of
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shirk. Quran says, “There is nothing Like Him”

MINOR SHIRK
 Wearing charms, talismans and amulets for protection against evil eye.
 Swearing an oath in name of other than Allah. Prophet said, “The one who
takes an oath in name of other than Allah commits disbelief or shirk”
 By performing Riya (showing off). If someone pays more charity or pray
namaz taking more time in order to just show off the people. So this will be
considered as minor shirk as the person’s main aim was to get praised by
people.

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BELIEF IN ANGELS

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 The second article of faith is belief in angels. It is next to Faith in Allah.
 It is mentioned in Iman-e-Mufassil.
 Disbelieving the existence of angels is said to be going away from
righteousness by Quran in 4:136. The Quran says, “O you who believed,
believe in Allah and His Messenger and the Book that He sent down upon
His Messenger and whoever disbelieves in Allah, His angels, His books,
His Messengers, and the Last Day has certainly gone far astray.”
 Thus believing in angels is mandatory and essential to achieve righteousness.

CHARACTERISTICS OF ANGELS
 Angels are of the unique creations of Allah who created the Divine Light.
Usually they are not visible to man though they were seen at different
occasions by men.
 They are gender free, innumerable and more powerful than Jinn.
 They are infinite. Prophet (saw) said: “Seventy thousand angels enter it
every day and never have the chance to reenter it again.” He also said,
“Hell, on the day of Resurrection will be dragged forth having 70,000
chains and every chain will be held by 70000 angels.”
 They are gender free and they don’t eat, drink, sleep or grow tired.
 They are not the daughters of Allah as it was the belief of the Arab
polytheists before the arrival of Islam. Thus, they are not made to be
worshiped. They are neither males nor females and they have no relationship
with each other. They do not have any physical relationship with Allah. The
Holy Quran rejected the belief of Makkans who believed angels were the
daughters of Allah. The Holy Quran says:“And they make the angels
themselves are the slaves of The Most Gracious (Allah) females. Did
they witness their creation? Their testimony will be recorded, and they
will be questioned!” [43: 191]
 The purpose of their creation is to worship Allah 24x7 and carry on His
commandments. All the angels have been granted separate tasks which they
perfectly fulfill for Allah and never make mistakes in that. They are perfect
in their way and testify Allah’s perfection.

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 They cannot act upon their own accord and will. They are created to obey
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and serve Allah. They also have limited knowledge which is taught to them by
Allah.
 They are very obedient creations of Allah as they are not given free will. The
Holy Quran says: “… who disobey not (from executing) the commands they
receive from Allah, but do that which they are commanded.” [66: 6]
 They are made inferior to man due to their lack of knowledge and absence of
freewill. Angels do not possess the feelings and emotions that we humans
have. They are also not gifted with the ability to think hence they cannot
initiate things.
 To prove their inferiority before the supreme creature of Allah (that is
man) they were asked to prostrate before Hazrat Adam (AS) after his
creation. They are given limited knowledge according to their functions.
When Allah asked questions from Adam and angels, so Adam gave the
answers and angels said: “Glorified are You, we have no knowledge except
what you have taught us, Verily it is you, The All Knower, All Wise.” [2:
32]
 Angels are given wings and the number and size of their wings depend on
their ranks. The Holy Quran says: “Who (Allah) made the angels with
wings, two or three or four.” [35: 1] Angels appear in different forms.
The Holy Prophet (saw) saw Angel Jibriel sometime like being suspended in
air, sometime in the shape of man and sometime like a being having wings.

FUNCTIONS OF ANGELS

 Countless angels were created to worship Allah all the time. The Holy Quran
says: “If they are to be proud (to do prostration), then there are those
who are with your Lord(angels) glorify Him night and day, and never they
are tired.” [41: 38]and also;“And we (angels) glorify You with praises and
prostrate before you.” [2: 30]
 They are also used as a channel between Allah and man. Direct contact with
Allah is not possible because Allah is beyond all physical perceptions. Dream
and inspiration Ilham are also the source of communication but there remains
the possibility of error, of judgment or of comprehension on the part of man.
So the best way of communication between men and his Creator is called
Wahi, in which angel is used as a channel of transmission of the message of
God to His messenger. The Holy Quran says: “It is not given to a human

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being that Allah should speak to him unless (it be) by revelation, or from

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behind a screen, or He sends a messenger to reveal what He wills by His
Leave. Verily, He is the Most High, Most Wise.” [42: 51]
 They descended on earth with the will of Allah to shower His blessings like
they descend every year in the night of power (Lailat-ul-Qadr).
 Sometimes they are sent to provide aid and assistance to those who fight
for the cause of Allah. Arrival of 1000 angels in the combat of Badr is
evident to this. The Holy Quran says: “(Remember) when you sought help
of your Lord and He answered you (saying): “I will help you with a
thousands of the angels ranks on ranks.” [8: 9]
 When a common man encountered them this meant he was chosen as the
messenger of Allah. They appeared before different men who became the
Messengers like HazratNuh (A.S), Hazrat Ibrahim (A.S), HazratLut (A.S),
Hazrat Musa (A.S), Hazrat Isa (A.S) and Hazrat Muhammad (PBUH) etc.
 By the will of Allah and their connection to Messengers, miracles were
performed on earth. Also, when any nation unanimously rejected the Apostles
of Allah, wrath of Allah was sent down through the angels who caused
destruction on that nation.
 They also protect common people from all sorts of evils when they recite
AyatulKursi or any other protecting verse.

DUTIES OF ANGELS

 Different duties have been assigned to different angels. For the task of
bringing messages of Allah
 The archangel HazratJibrael (A.S) came to the Messengers of Allah. He has
the highest rank amongst angels and is also called Ruh-ul-Qudus and Ruh-ul-
Amin. Other than bringing revelations to Mohammad (PBUH) and other
Apostles of Allah, he also ascended to the heavens with Mohammad (PBUH)
on Shab-e-Mairaj. “And truly this (Quran) is a revelation from the Lord
of the Worlds. Which the RuhulAmeen (Angel Jibrail) has brought down.”
[26: 192-193]
 Other senior angels are HazratIzrael who is also Malik-ul-Maut. His duty is
to take souls of living creatures upon death. He takes souls of believers
gently and violently of wicked people. Holy Quran. “Say: The angel of
death, who is set over you, will take your souls, then you shall be
bought to your Lord.” [32: 11]

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 HazratIsrafil will blow the trumpets on the final day. HazratMikail is given
MUHAMMAD YOUSUF MEMON

the responsibilities of food, rain etc.

 Other Angels also reform different tasks such as KiramanKatibeen. They are
the Angels of recording who are assigned the task if recording the good or
bad deeds of every individual.
 Munkar and Nakir inquire the dead in his grave.
 Rizwan the gatekeeper of Paradise and Malik the gatekeeper of Hell who
lights the fire.

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BELIEF IN PROPHETS

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Belief in Prophets is the fourth important article to believe.
 Allah has sent his messengers throughout the history to take His message to
mankind. Thus, belief in Prophets and in their message is a must. This means
we must believe in the arrival of all the messengers who were sent by Allah.
 Disbelieving in the prophets is said to be going away from righteousness by
Quran in 4:136. The Quran says, “O you who believed, believe in Allah and
His Messenger and the Book that He sent down upon His Messenger and
whoever disbelieves in Allah, His angels, His books, His Messengers, and
the Last Day has certainly gone far astray.”

CHARACTERISTICS OF PROPHETS
 There are several evidences present in Quran and Hadith that tell us
messengers have been sent throughout history; even the first human on
earth was the messenger of Allah.
 “Every nation was sent a Rasool. Once their Rasool came, judgment was
passed between them with all fairness and they were not wronged in the
least” (10:47) — Al Yunus.
 The Holy Quran says, “And there is not a nation, but a warner has passed
among them.” [35: 24]
 According to the Islamic teachings, the messengers possessed similar nature
like ordinary man.
 All the messengers were human beings. They received a natural birth like
other humans. Similarly they were also dependent on different necessities of
life for their survival which means they ate, they drank, they mingled with
people and they walked on the streets. The Holy Quran says, “They ate
food and walked in the market.” [25: 20]
 Moreover, they were also taught the language of their nation. Every Prophet
was raised from that very nation onto whom he was sent as a messenger
of Allah. Similarly the divine revelation was on the same language which
was spoken by that people. “We never sent a messenger save with the
language of his folk.” [14: 4]
 They led a simple life & lived normally. This is the commonality of all the
messengers of Allah that they got married & had children. This means that
like other human beings they also had families. The Holy Quran says, “And

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Indeed We sent messengers before you and We appointed for them

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wives and offspring’s.” [13: 381]

 They worked for their living. Before the grant of apostleship, for their
survival they worked to earn livelihood. The common job performed by all
messengers as per the Hadith was of shepherd. This was to train them for
their future career and inculcate humility and patience in them. The Prophets
never asked for any return of their preaching. They all said to their nations: “O
my people I do not ask of you any reward of it (preaching), my reward is
from the Lord of the worlds.”They has their own ways of income like Adam
(AS) was a farmer and David (AS) made armors.
 All Prophets were men. Prophethood was not given to women as Prophets have
to do public address, suffer persecutions, do Jihad etc. the Holy Quran
says,“And we sent not before you any messenger but men.”
 They all were perfect in terms of their conduct and nature as well as their
moral values. They were honest, truthful, and trustworthy and were
considered reliable among the people they lived with.
 They never worshiped any other deity except Allah. Even before their
apostleship none of the messenger got attracted to other false gods like
shiny objects, stones, woods, ocean, fire and idols.
 They were all chosen by Allah as apostles. The Prophets were chosen by
Allah. Prophethood is a gifted thing and no one can be a Prophet with his
own efforts. The Holy Quran says,“Allah knows better with whom to
place his message.” [6: 125]
 Allah granted them apostleship in different occasions by different ways.
Some noticed miracles & some realized the existence of Allah through His
creations.
 All Prophets were communicated by Allah through revelations. Some were given
new scriptures and laws, they are known as Rasool. Like Moses was given Old
Testment (Torah), David was given Psalms (Zabur) and Jesus was given New
Testment (Injeel). Some of the them were not given new books and they were
supposed to preach the books of other Prophets like Haroon(AS) used to
preach Torah. Such Prophets are known as Nabi.
 They were all guided by Angel HazratJibrael (A.S) came to every messenger
of Allah with the commandments and messages which were sent by Allah.
Other than revelations, he also guided them for various things like he guided
Hazratlsa (A.S), Hazrat Musa (A.S) to perform miracles and Hazrat
Mohammad (PBUH) in Mairaj etc.
 The Prophets were the role model for their people. They said and did
everything under the divine guidance. The Holy Quran said, “He does not speak

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of (his own) desire. It is an inspiration that is inspired.” [53: 3 – 4]

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 They brought clear signs and evidence. Allah provided them with some
prophetic signs for their protection and to prove them as Allah’s apostles
before their nation. Like the sign given to Hazrat Musa (A.S) which is
mentioned in 28:31 of Quran that his staff (rod or stick) would turn into a
moving snake as he put it down and signs given to Hazrat Isa (A.S) about his
miraculous birth, putting life into the dead and curing diseases.
 They delivered the message and warnings from Allah. These messengers
were sent for particular communities or tribes which means that they were
commanded to preach a certain group or nation.
 Their message was for the guidance of mankind and was common. The
message all the Prophets had received and conveyed to their nations was the
common message of Unity and Oneness of Allah and mentioned
responsibilities and duties for their nation to obey. The commandments were
surely related to leading a righteous life, being pious and modest, caring for
others as well as remaining busy in other acts of worship like praying and
fasting.
 They were helped by Allah when they were rejected. Almost all the
messengers of Allah received rejection and sufferings from their nation. But
when these sufferings reached to the peak and the nations rejected their
message unanimously, Allah helped them by sending His wrath on the nations
for their disobedience. The verse of Surah Al-Anbiyaa is highlighting the
same “.... Not one of the populations which we destroyed believed (in
the Message)...” (21:6) Al-Anbiyaa.
 In the process of delivering God’s message some were also assassinated. The
nation of Israel received maximum numbers of apostles and killed many of
them. This signifies that the messengers also died like other humans and
were mortals.
 According to Quran belief in all Prophets is equally importan t. By rejecting
even a single Prophet a person becomes a disbeliever. For instance, concerning
the nation of the Prophet Noah (AS) Allah says, “And Noah’s folks, when they
denied the messengers, We drowned them.” [25: 37]

NAMES OF MESSENGERS
 According to the Hadith of Holy Prophet (PBUH), the line of messengers of
Allah numbered about 124,000 out of which the Quran mentions the names
and stories of 26.

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 We are not definite about the prophethood and stories of those who haven’t
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been mentioned in the Holy Quran. We are not allowed to say anything wrong
about them but can comment on the system of belief and rituals of their
religion.
 Few of the names written in Quran includes Hazrat Adam (A.S), HazratNuh
(A.S), HazratDaud (A.S), HazratYunus (A.S), HazratHud (A.S), HazratLut
(A.S), Hazrat Ibrahim (A.S), Hazrat Ismail (A.S), Hazrat Musa (A.S) and
Hazratlsa (A.S). The line ended at Mohammad (PBUH).
 Among the revelations they brought and mentioned in the Holy Book are
Suhuf-e-lbrahim, Torah, Zabur, Injeel and the Quran itself.
 Other than Quran which was brought by Prophet Mohammad (PBUH) all the
previous messages were either corrupted or changed. The Holy Quran
renewed the already lost messages and was secured against any corruption
for all times to come. This means that the teachings contained in their
original form in previous Scriptures have been combined in the Quran.
 Thus, Mohammad (PBUH) and his message sums up every preceding Prophet
and their message.
 Holy Prophet is the last in the chain of prophets. The Quran says,
“Mohammad is the messenger of Allah and seal of prophets”

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BELIEF IN REVEALED BOOKS

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Allah created everything on earth for man, so he could not have left man
without guidance. For man’s guidance He has revealed His Books.
 Belief in revealed Books is the third important article of faith. Believing in
these books means that we must believe with certainty that Allah revealed
Books to His worshipers with the clear truth.
 These books consist of Allah’s speech in which He spoke to mankind the way
He wanted to.
 These Books carried significant contents and were sent down for a purpose
to mankind.
 Disbelieving in the revealed books is said to be going away from
righteousness by Quran in 4:136. The Quran says, “O you who believed,
believe in Allah and His Messenger and the Book that He sent down upon
His Messenger and whoever disbelieves in Allah, His angels, His books,
His Messengers, and the Last Day has certainly gone far astray.”

PURPOSE AND CONTENTS OF BOOKS

 Revelations is spiritual communication between Allah and His apostles.

 Revealed texts were given to every apostle of Allah who were around
124,000 in numbers. These revealed texts are also termed as the Divine
Books of laws.
 Allah revealed them in different times to different nations in their
languages so they are also a source of communication between Allah and man.
 The apostles of Allah received the Divine Books from different channels.
 Allah, in the Quran mentions various means of communicating to His apostles.
It says that He communicated with them to send down His laws by means of
inspiration, sounds or thru the archangel Jibrael.
 This is mentioned in verse number 51 of Surah Shura. “It is not fitting for
a man that Allah should speak to him except by inspiration, or from
behind a veil or by sending a Messenger to reveal with Allah’s permission
what Allah wills “(42:51) Surah Sh’ura.
 These Books were the major source and chief way in which humans know
Allah’s will for them. The messengers conveyed them to mankind in order to
enlighten them for their spiritual nourishment by heavenly laws.
 By these books man recognized the Glory of Allah about which man was
usually unaware and started worshiping other worthless self-made gods.

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Moreover, they also mentioned about the laws of Allah for mankind which
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Allah willed them to follow. These were mainly the obligations upon man.
 Different books were meant for different communities just like different
messengers were sent to different nations. The messengers on whom the
particular books were revealed proclaimed the message of Allah to their
nations.
 Though different books were sent on different communities yet the content
of all was the same.
 They all invited man towards the belief in the sole existence of Allah and His
Unity in all aspects.

PREVIOUS SCRIPTURES AND QURAN

 Revealed texts were given to various apostles but Quran mentions the names
of the following.
 These names are Suhuf-e-Ibrahim given to Hazrat Ibrahim (Abraham),
Tawrait (Torah) which was revealed on Hazrat Musa (Moses), Zubur (Psalm)
was sent to Hazrat Daud (David), Injeel (Gospel) was directed to Hazrat Isa
(Jesus) and Quran which was sent on Hazrat Muhammad (PBUH).
 The Holy Quran says:“Nay you prefer the life of this world, although
the Hereafter is the better and more lasting. Verily, this is in the
former sculptures. The sculptures of Ibrahim and Musa.” [87: 16 -
19]
 Allah says: “Verily, We did send down the Torah (to Moses), therein
was the guidance and light.” [5: 44]
 Allah mentioned: “…. And to David We gave the Psalms” [4: 163]
 The Holy Quran says about it, “And in their footsteps, We sent Jesus,
son of Mary confirming the Torah that had come before him, and we
gave him the Gospel in which was guidance and light and confirmation
of the Torah that had come before it, a guidance and an admonition
for Al Mutaqqin (the pious)” [5: 46]
 All the books which were sent for different communities were destroyed,
altered, changed or corrupted. The people who received the laws of Allah
changed them as per their will and desires. For example the doctrine of
trinity corrupted the original religion of Hazrat Isa (A.S) and content of
Gospel that mainly highlighted the teachings about unity of Allah. Therefore,
we believe that none of the previous texts is available in its true form
except Holy Quran.The Holy Quran says: “Then woe to those who write

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the book with their own hands and then say, “This is from Allah,” to

MUHAMMAD YOUSUF MEMON

purchase with it a little price!” [2: 79]
 The responsibility of preservation of Quran is taken by Allah Himself that
He would protect the content of this book till the end of time. Thus, we
believe that the Quran is perfectly in the form as it was revealed and is free
from any corruption or changes. Quran says, “We have sent this Quran and
We will surely guard it from corruption.”
 The texts which were revealed before Holy Quran were limited in scope and
commandments whereas, the Quran is universal in scope and is sent for the
whole mankind. It is also a comprehensive and complete Book of guidance for
all times unlike other books.
 The Holy Quran abrogated the previous scriptures and mankind in not
need of them for guidance in the presence of Quran. Allah says: “Verily,
this Quran guides to that which is most just and right…” [17: 9]
 Hence, the teachings of Quran actually sum up all the teachings in the
previous books.
 We just need to have belief in old scriptures, but regarding Quran we
need to believe in it, recite it regularly and properly, understand its
message, implement its teachings in daily life and convey its message to
mankind.
 The Quran is not only a blessed book but also a complete code of life. It
is foundation of all Islamic teachings and fountain of wisdom. It provides
the solution of all problems. It lays down moral and ethical principles to
govern all aspects of human life, both individual and collective. We must
therefore study it with the object of acting in all matters according to
its teachings.

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BELIEF IN LAST DAY

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Belief in the resurrection and the last day is the fifth article of belief.
 It is often mentioned immediately after belief in Allah in the Holy Quran.
This is for the reason because denial of this belief makes other believes
meaningless.
 Therefore for the attainment of Hidayah and Iman believing in the final day
is vital.
 Disbelieving in the last day is said to be going away from righteousness by
Quran in 4:136. The Quran says, “O you who believed, believe in Allah and
His Messenger and the Book that He sent down upon His Messenger and
whoever disbelieves in Allah, His angels, His books, His Messengers, and
the Last Day has certainly gone far astray.”

RESURRECTION AND LAST DAY

 It is the universal truth that everything created will reach to its end and
nothing is eternal. Similarly, we believe that our existence is also not ever
hiking and someday we will meet our end by the taste of death.
 The Holy Quran mentions this in the following words “Every human being is
bound to taste death; we test you through the bad and the good by way
of trial and unto us you all must return”. (21:35) Al-Ambiya.
 Muslims believe that this world is temporary and the day will come when this
world will come to an end. This will be the final day, known as Qiyamah. The
Holy Quran says, “The Calamity! What is the Calamity? What will make
you know what the calamity is? That day mankind will be like scattered
moths. And mountains will be like carded wool.” [101: 1-5] and also,
“When the heaven is cleft asunder. And when the stars have fallen and
scattered. And when the seas are burst forth. And when the graves are
turned upside down. A person will know what he has sent forward and
left behind.” [82: 1-5]
 When death comes to a person, angels take out from the soul from his body
comfortably in the case of true believer and harshly in the case of
disbeliever. The Holy Quran says, “And if you could see when the angles
take away the souls of those who disbelieve (at death); they smile their
faces and backs (saying): “Taste the punishment of blazing fire.” [8: 50]

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 When a person dies, he is buried and his grave is closed, Qayamat-e-Sughra

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or Lesser Judgment begins on him.
 The angels known as Munkar and Nakir visit the dead and ask him about his
religion, prophet and his Qibla.
 In case of answering his grave widens and he receives the perfumes and
winds from paradise and in case of not answering the grave crushes that
person until one side of rib cage enters the other side and angels also punish
him. The Holy Prophet said, “Your grave is either a garden of paradise or
a ditch of Hell.”
 Behind man is the barrier of death and after crossing this barrier in front
of him is Barzakh, the partition.
 Thus, a man lies in a state of Barzakh until the Day of Judgment. This life in
the belly of earth is known as A’lam-e-Barzakh.
 The Day of Judgment or bigger Judgment will take place after the
occurrence of some signs mentioned in Ahadith of Holy Prophet (PBUH).
 Few of these signs are the arrival of Dajjal, the Gog and Magog, the rising of
the Sun from the west, the descent of Hazrat Isa (A.S.) etc. We believe
that the knowledge of the time of the Hour of Judgment is with Allah alone.
It will be initiated with the orders of Allah to angel Israfil (A.S) who will
blow the trumpet.
 At the first blast of trumpet all will get destroyed. There will be a great
destruction in the universe. The earth will produce disastrous earthquakes
and will be split asunder, mountains will be like carded wools, stars will be dim
and they will fall, sun and moon will be joined together and oceans will boil
over. After this a whole new world under a different sky will be created by
the will of Allah.
 At second trumpet all will rise again. When angel Israfil will blow another
trumpet all the dead will rise again for their accountability. This process is
called the Resurrection or Hashr. The Holy Quran mentions this in Surah
Hajj “Allah will raise those who are in graves”. (22:7) AI-Hajj.
 These raised will then move towards the plain of Arafat for their final
judgment. Everyone will be naked and men with beards will have only the
opportunity to see Holy Prophet.

JUDGMENT
 The Quran gives vivid details of the Judgment day. The people who will be

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raised will await judgment in sorted groups.

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 There then the Books of deeds will be opened. The body organs like tongue,
hands, feet etc. will bear witness against their owners. Prophets will bear
witness against their respective people and every ant’s weight of good and
bad will be judged there.
 No ransom or compensation will be accepted and no excuses will be accepted
there during judgment. Parents, children, spouses and relatives will be of no
help and every individual will be on its own and will experience the heat and
fatigue of that day. On the Day of Judgment only the deeds will be helpful
and nothing else. The Holy Quran says, “O you who believe! Spend of that
which we have provided for you, before a Day comes when there will be
no bargaining, nor friendship, nor intercession.” [2: 254]
 The Day everyone will worry only about himself though they will recognize
each other. “That day shall a man flee from his brother and from his
mother and his father and from his wife and children? Every man, that
Day, will have enough to make him careless of others.” [80: 30-37]
 Everyone will by saying Ya Rabbi Nafsi (O Allah forgive me)
 Only Prophet will be asking for forgiveness of his ummatYa Rabbi Ummati (O
Allah forgive my Ummat)
 Then after the weighing of deeds those who have incurred Allah’s pleasure
will be given their records from the right side and those who have incurred
Allah’s displeasure will be given records from their left side or from behind.
 On the basis of this individuals will be sent to Heaven, or Hell. The decision
that whether one should be sent to Heaven or Hell will rest with Allah alone
since He will be the sole Judge there.
 The Day that Deeds will be balanced and the weight of the deeds will depend
on the intentions. “Then as for him whose balance (of good deeds) will be
heavy. He will be in the life of bliss but as for him whose balance (of
good deeds) will be light he will have his home in the bottomless pit.”
[101: 6-9]

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BELIEF IN PREDESTINATION AND DECREE

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Belief in predestination and decree is vital for believer’s faith. This is due to
the reasons that it is mentioned in Iman-e-Mufassil and is an important
article of faith.
 Disbelieving it is said to be going away from righteousness by Quran.
 Thus, believing it is mandatory & essential to achieve righteousness and for
the preservation of faith.
 The provided statement ‘There is no ability or power except through Allah’
strengthens our belief in Predestination i.e. Qadr and Divine’s decree i.e.
Qadar.
 The Arabic word for Destiny is Qadr and for Decree is Qadar.
 Qadr is that which has been destined and Qadar is a destiny which is
designed timely.

PREDESTINATION

 We believe Allah is the Absolute controller and Regulator of the universe

and everything He created in this universe has a pre-determined course
which we call Al-Qadr.
 This relates to the fate of every individual which has already been destined
by Allah in three stages.
 Firstly, 50,000 years prior to the creation of this world when Allah had
recorded everything in Lauh-e-Mahfooz. It is mentioned in Tirmidhi and Abu
Daud that Allah’s apostle said “Verily, the first thing Allah created was
the pen. He said to it: ‘Write.’ It replied: ‘My Lord, what should I
write?’ So He said: ‘Write all that will occur and all that has occurred.’
So in that hour, everything that will occur until the Day of Recompense
was recorded.”
 Secondly, after the creation of Hazrat Adam (A.S). When Allah took out all
the progeny of Hazrat Adam (A.S) and asked them ‘Am I not your Lord’ and
all of the humans responded ‘We testify that You are our Lord.’ (7:172)
Al-Ara’f. Then Allah decreed to them that who shall go to paradise and go to
bell. This is due to the supreme knowledge of Allah that He already knew
when all those souls would be sent down and given freewill and desires who
would testify Him as his Lord and who would not.

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 Thirdly, it is written when a fetus is in his mother’s womb and Allah sends on
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an angel to put soul into a fetus and the angel after putting the soul also
writes his destiny Allah has decided; his life span, gender, sustenance, life
partner, death and whether he will be a dweller of paradise or hell.
 All these three stages are the times when the Divine’s destiny had been
recorded before its creation.
 Due to the recording of destinies by Allah, we believe that the destiny of
every creature is already known to Allah and all the creatures of Allah move
along their set proportion. The Quran says: “It is not permitted to the sun
to catch up the moon, nor can the night outstrip the day; each just
swims along in its own orbit (according to the Divine Will)” (36:40) Al-
Yasin.
 But this doesn’t mean that man has no freedom of will and is bound to move
along the set proportion.

DECREE

 Human beings are the superior creatures of Allah (Ashraf-ul-Makhlooqat).

This is because they have been given knowledge to explore and free will to
decide between right and wrong.
 Using our free will it is up to us to obey or disobey Allah, whether we obey or
disobey Allah, it is already known to Him.
 The fact that everything is known to Him that whatever we do and whatever
we are going to do, it doesn’t affect our freedom of will. We can do anything
and choose any way using our free will.
 But on the basis of our actions our timely destiny that is yearly or daily
decree is decided.
 This is called Qadar which relates to the decree of one decided on daily,
weekly and yearly basis.
 According to the Quran the planning of next year is given to the angels in
the night of power and they accurately implement it. The Holy Quran says,
“Angels and the spirit descend in this night with the permission of their
Lord with all decrees.” [97: 4]
 According to our belief, these timely destinies can only be altered by
invocations and the performance of good or bad deeds
 The Prophet Mohammad (PBUH) said: “A humble prayer (Du’a) can even
alter your destinies”

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 The change happens in a way that it is possible that Allah sends daily/yearly

MUHAMMAD YOUSUF MEMON

decree dictating that a person will die this year. However, due to that
person’s good deeds Allah might send another decree extending that person’s
life.
 There are certain decisions of Allah which are suspended with some
conditions. The Holy Prophet (saw) said: “Charity repulses the
calamity.”Which means that something bad was going to happen with
someone but he did a good deed like Charity and Allah changed His decision
for him.
 We believe the reverse of two decrees is also known to Allah alone. The
person himself knows nothing of his destiny.

MAN IS RESPONSIBLE FOR HIS ACTIONS

 This means that the concept of taqdeer does not compromise on a person’s
free will. In fact Allah says, “Man can have nothing but what he strives
for.” [53: 39].
 It is important to have a correct understanding regarding Taqdeer so that
we do not blame destiny for the sins that we commit.
 As per Allah’s knowledge, He has written all good and bad as they are to
happen and as it was to be done.
 It is not so, that we have to do as He has written, but rather He has written
as we would do.
 Thus, if Allah wrote bad for a certain person, than it was because that
person was to do bad.
 If he was to do well, then Allah would have written well for him. His writing
did not force any person to do anything.
 Though everything is pre decided by Allah but men is responsible of His
actions.
 Otherwise there will be no justification of reward and punishment.
 There are lots of verses in the Quran which clearly prove that men is given
the freedom of choice and he has to face consequences of his deeds in the
next world.
 It says, “Verily, We showed him the way, whether he be grateful or
ungrateful” [76: 31]

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JIHAD
MUHAMMAD YOUSUF MEMON

INTRODUCTION
 The word Jihad comes from the root word Jahada which means to strive or
to struggle.
 Jihad literally means to strive with every gut for achievement of an
objective and to use all energies for the achievement of an ideal.
 In Islamic terminology Jihad is an exhausting effort to remove all obstacles
in the way of Islam. It is a collective duty of the Muslim society which aims
to establish the truth of Allah and suppress evil.
 It may be internal i.e. the waging of war against evil within oneself (Spiritual
Jihad), or external, the efforts to establish good and to stop evil in
society/state (Mental Jihad or Physical Jihad).

SPIRITUAL JIHAD

 Life of a religion depends on use of a force. The Holy Prophet (PBUH) said
that corrupt elements have existed in the nations of all prophets and will
also appear in his own. If these elements are not squeezed, they will develop
their cancer throughout the Muslim community.
 For the elimination of internal corruption spiritual Jihad, which is done by
heart, is performed.
 Man has been granted innumerable abilities and powers and is called superior
creature and vicegerent of Allah on earth. The core reason of his superiority
among all the other creatures is that man has been given the choice to
decide between evil and good.
 With the choice man also has been given desires or Nafs and man’s desires
often develop evil ideas or temptations. The evil temptations and ideas come
from Satan this man’s desires are always exposed to satanic temptations.
 In order to be on straight path and to avoid evil temptations man’s desires or
Nafs demand continuous fight against his own self. This fighting of man with
his own self is called Spiritual Jihad or Jihad bilNafs.
 The Holy Quran also asks us to purify our Nafs to attain success. It
mentions in Surah Shams “Successful is he who purified (his nafs) and lost
is he who succumbed (to nafs)” 91:9 Al-Shams.
 Man has to overcome his Nafs to drop down the evil suggestions which are
often put into his heart unnoticeably.

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 Surah Nas tells that these ideas come from different sources of whisperer

MUHAMMAD YOUSUF MEMON

which are man’s own evil desires, satanic temptations and partners of satan.
Now it is up to a person to struggle against his animal instincts produced
within himself or follow them.
 To get rid of these temptations the Quran in the same Surah guides man to
seek Allah’s protection to counter it.
 Islam has designed different things to crush the power of NafsAmmarah.
The most important one is fasting. When we keep ourselves thirsty and
hungry it helps us a lot in the resistance of lower self. That was why the
Holy Prophet (saw) said: “Fasting is a shield.”
 There is also good force in us known as NafsLawwamah (self-reproaching).
It makes us guilty when we do something wrong. We should strengthen this
force. Due to its importance The Holy Quran says: “And I swear by the
Self reproaching person (a believer).”
 When a person gets full control over his lower self through spiritual Jihad
his Nafs becomes NafsMutaminnah. At this level a person gets satisfaction
only in Allah’s obedience and does not like sinning.
 The devil withdraws when a man seeks protection with Allah. However, the
satan tries again and again to whisper when he finds man forgetting Allah
therefore a continuous struggle is required against it. The Holy Quran says:
“Indeed Satan is your obvious enemy.” It also says: “Indeed Satan is your
enemy, so treat him like an enemy.”He pours his evil ideas secretly into
our heart and when we reject, he retreats for a while but he comes back
again to put the same idea. We should seek Allah’s refuge to get rid of his
whispering as taught in Surah Nas.
 The Holy Prophet (PBUH) trained his followers to do this mode of Jihad for
the purpose of attaining spiritual purity especially when they had plentiful
worldly fortunes. Man normally follows his evil temptations when he gets life
with incessant wealth and luxuries.
 To avoid the threat of becoming slave of his own desires, man should
continuously involve himself in spiritual Jihad. Hence, by doing this man
receives not only purity but also inner satisfaction.
 Since man’s purity, inner satisfaction and success relate to Spiritual Jihad,
this is why Prophet (PBUH) called it the greatest mode of Jihad. He (PBIJH)
said: “The greatest Jihad is to fight against the evil passion of oneself”.
(Tirmidhi).

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 The Holy Prophet (saw) once said while returning from a battle: “We are
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returning from a smaller Jihad to a bigger Jihad.”His companions inquired

about the meaning of his words so he explained that the fight they will do
against their desires is bigger Jihad.
 Thus, to sum up the idea of spiritual Jihad and its dimensions, it is a
continuous battle to be fought against the evil which remains settled in the
deep nook of our heart and mind.

MENTAL JIHAD

 One of the external types of Jihad is mental Jihad. It involves intellectual

and nasatal efforts in the pursuit of spreading Islam. In this Jihad, Mujahid
needs to learn, implement and teach the Islamic ideologies which demands
mental efforts. In this Jihad, Mujahid is armed with the weapons of
intelligence, reasoning and the truth of Islam. Thus, due to its application
with mental abilities it is called Mental Jihad.
 It is commonly known as Dawah as in this category of Jihad a Mujahid mainly
enjoins good and forbids evil. The Quran states “The believers, men and
women, are protectors of each other, they enjoin what is good and
forbid what is evil, they observe regular prayer, practice regular
charity, and obey Allah and His Messenger...” (9:71) Al-Tawba.
 In this form of Jihad Mujhaid using his intellect resists evils in society
physically, verbally and by scholarly efforts through pen or media resources
to bring justice and peace in society.
 For this reason this Jihad is also known as Jihad bilYad, Jihad bilLisan and
Jihad bilQalam.
 Sometime pen plays important role in changing the mind of the people than
swords. That was why Holy Prophet (saw) said: “The ink of a scholar’s pen
is purer than the blood of a martyr.”
 Mujahid shares beneficial knowledge that motivates to become responsible
citizen and dutiful believer, he offers righteous deeds like doing charity and
praying for humanity and struggles for the rights of oppressed against the
oppressor.
 The Prophet (PBUH) said, “Whosoever of you sees an evil action let him
stop it with his hand, 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.”

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 Mental Jihad also includes answering any questions raised by infidels and

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non-Muslims about the relevance and genuineness of Islam. The Holy Prophet
(PBUH) said: “Wage war against the infidels with your wealth, your lives
and your speech.”
 To guard the intellectual fronts of Islam this is perhaps the most important
mode of Jihad.
 The Prophet (PBUH) himself remained engaged in this form of Jihad
throughout his prophetic mission. Non-believers used to come to Mohammad
(PBUH) with a great variety of challenging questions against the authenticity
of Islam. The Prophet (PBUH) with the help of Allah used to silence them by
convincing arguments.
 One such example of this is Prophet (PBUH)’s response of Surah Ikhlas to
prove the uniqueness of Allah in contrast with all the other false gods.
 The Quran says about the mental Jihad performed by Holy Prophet (PBUH)
in the following words, “Therefore, do not yield to the unbelievers, and
make Jihad against them with this Quran, a mighty Jihad (strenuous
striving).” 25:52 - Al Furqan.
 The Quran calls it laboring and tough because it may involve harsh and
abusive reactions. In exchange of aggressive reactions the preacher has to
be decent, polite and forgiving even under extreme torturous circumstances.
 The examples of Allah’s apostles are evident to this that whenever they
delivered the message of Allah, they received flat rejection, persecutions,
hardships and severe sufferings. The Prophet Mohammad (PBUH)’s visit to
Ta’if is one of the biggest examples of bitter consequences of this kind of
Jihad.
 Other than the requirements of determination, patience and steadfastness
there are three major factors required to achieve success in the
performance of this type of Jihad.
 Firstly, the preacher has to be well versed in the teaching of Islam; Quran
and Sunnah. Secondly, his own character should also be spotless and lastly,
he should also be the rigid follower of what he preaches.

CONDITIONS FOR PHYSICAL JIHAD

 Sometimes when religious ideologies of Muslims and their rights of

worshiping and preaching suppressed or if anything from Muslims religion,
life, possessions, home or country become under the threat of some external

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force, the physical Jihad becomes obligatory (Fardh) in order to defend the
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values of Muslims.
 It becomes Fardh-e-Kifaya (obligatory on a group) or Fardh-e-Ain
(Obligatory on all).
 It is Fardh-e-Kifaya when another Muslim state is attacked by the enemies
and helping the state by sending a group/groups fulfills the obligations of all
Muslims of a state.
 It is Fardh-e-Ain when one’s own state is under an attack then it is a duty of
every Muslim of that state to fight against the invaders/enemies.
 This Jihad involves physical fighting or killing in order to establish good over
evil, this is why it is called Jihad bilSaif and Qital.
 This form of Jihad is practiced only when all the other methods, techniques
and modes of Jihad fail.
 There are certain and well defined conditions on which the permission of
Physical Jihad (Qit’al) is subjected. It cannot be waged by anyone at any
time. In the absence of the following conditions Qital is forbidden in Islam.
 Muslims must be free and independent. If Muslims are not independent and
live under the administration of Non-Islamic ruler they can’t wage physical
war in society. For this same reason Muslims who had been receiving tortures
in Makkah were not given permission to fight, rather they were bound to
bear persecution and to keep patience.
 Other conditions that must exist for the permission of Qital are that
Muslims must have a social system of their own and a leader. This is for this
reason that when Prophet (PBUH) had established a separate Islamic state
and had become Muslims leader, then he received the permission of fighting
against the Makkans when they threatened the possessions of Muslims. “To
those against wham war is made, permission is given (to fight) because
they are wronged and Verily Allah is most Powerful for their aid.”
(22:39) Al-Hajj.
 By this discussion, we get to know that Muslims are only allowed to wage even
defensive war under the leadership of authorized leader. However, Muslims
are allowed self-defense and are not to bow to aggression yet a state war
cannot be initiated or fought by individuals.
 Other than these conditions their community should have sufficient force to
counter the enemy.

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 We find a lot of guidance from the life of the Prophet (PBUH) regarding his

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preparations for a fight.
 One such example is related to his preparations to fight against Quraish in
the battle of Trench (Khandaq). Before facing enemy, the Prophet (PBUH)
worked on war tactics. He also made every possible measure to meet the
army with full strength and force.
 Other than the conditions of war, Prophet (PBUH) also laid down rules of
conduct in war.

RULES OF PHYSICAL JIHAD

 The rules, Prophet (PBUH) set for war, were strictly followed by his
companions.
 The most important rule in terms of Qitaal is the set of instructions that
Holy Prophet (PBUH) gave to Hazrat Ali (RZ) when he was being dispatched
towards Khyber to invade it. The Prophet (PBUH) instructions to him are the
very picture of the purpose of Qitaal. The Prophet (PBUH) said “Ali, try to
invite them to Islam, then try to make a peace treaty with them. If
they disagree to both these offers, then fight them.”
 This clearly signifies that the primary purpose of Jihad is to spread Islam
and maintain peace. If it is, not established by means of verbal or mental
agreement with others then we have to make peace by means of fighting.
 As the land belongs to Allah, so Allah’s law has to be established on it. The
true believers invited the people toward Islam peacefully in a knowledgeable
way. If they accept it so that is the objective. If they refused they will not
be forcedto accept Islam as Quran says, “Let theirbe no compulsion in
religion.” [2: 256] Then they will be offered to pay Jizya and in return they
will be given religious freedom and protection of life and property. If they
reject this offer then Muslims will declare Jihad.
 Other than this basic rule of physical fighting Mohammad (PBUH) also
instructed other rules which must be taken care while waging a physical was
against the enemy. A review of them enlightens us about the piety and purity
of action even during chaotic time of war.
 He (PBUH) instructed that Muslims must never initiate fighting. During war
women, children, old, diseased and loner must not be harmed. Moreover, fruit
bearing trees shouldn’t be cut down and Halal animals shouldn’t be killed.

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 In case of having control or victory the same level of piety must be pictured
MUHAMMAD YOUSUF MEMON

by not demolishing the worshiping sites, by not mutilating the corpses, by

treating the captives kindly, by respecting the ambassadors and by honoring
the treaty/keeping promises.
 Examples of such have been sighted at different invasions by Muslims at the
time of Prophet (PBUH) and during the ruling period of the rightly guided
caliphs.
 After the battle of BadrHazrat Mohammad (PBUH) ordered kind and humble
treatment forbade kind and humble treatment with the war captives. After
the battle of UhadHe (PBUH) forbade mutilation of corpses. He (PBUH) also
honored the treaties He (PBUH) agreed with Quraish at Hudaibya and Jews
at Khyber.
 After the capture of Jerusalem; Hazrat Umar (RZ) forbade demolishing of
the churches or transforming them into mosques.

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SHAHADAH

MUHAMMAD YOUSUF MEMON

IMPORTANCE OF SHAHADAH
 Islam has five basic duties which Muslims must perform. They are known as the five
pillars of Islam.
 These pillars are mentioned in the following Hadith of Holy Prophet (PBUH). It
states: “Islam is based on five things: declaring that there is no god but Allah
and that Mohammad is the messenger of Allah, the establishment of Salah, the
payment of Zakat, the Hajj and Saum in the month of Ramadan.” (Bukhari)
 As per the abovementioned saying of Prophet (PBUH) Shahadah or declaration of
faith is the first basic duty on every Muslim.
 This declaration is called KalimahTayyibah. It summarizes the whole Islamic belief.
 Shahdah must be recited in order to become a Muslim; such is its importance
that on birth, the Arabic sentence La ilahailla Allah Muhammad Ur Rasulullah,
which is why the shahadah is whispered into the ears of a newborn child.
 The first part (La ilahailla Allah) is about Tawhid/unity of Allah while the second
part (Mohammad Ur RasulAllah) concerns the apostleship of Hazrat Mohammad
(PBUH).

FIRST PART - ONENESS OF ALLAH

 The four Arabic words of the first part are La which means no; ilaha meaning god;
illa meaning but; and Allah.
 This statement is a declaration of one’s belief by bearing witness that Allah is the
only God.
 By making this declaration, one believes and affirms that none deserves worship
except Allah.
 One must stay steadfast upon this phrase and apply it in his/her practical life in
letter and spirit and never associate any partners with Allah.
 In this declaration, one professes belief in unity of Allah in His existence and all of
His attributes.
 Unity in Existence; He exists as personality not philosophy; He is one in existence
and He is the only existing God. The Quran states: “Say He is Allah the one and
Only.” (112:1)
 Unity in Perfection; He is perfect in life being immortal and also He is perfect in
activities as He doesn’t grow tired nor does He sleep as stated in (2:255): “No
Slumber can seize Him nor sleep.’
 Unity in Singularity; He is absolutely single and He has no associate; partners,
parents or children. He doesn’t need partners or associates due to His perfection.

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His singularity is highlighted in Surah Anam, it states: “How can He has a son
MUHAMMAD YOUSUF MEMON

when He has no consort” (6:101).

 Unity in Comparison; He can’t be compared as He is the one of His kind and beyond
our perception. The Quran states:-“There is none like unto Him.” (112:4) Al-
Ikhlas
 Unity in Lordship; He is the Designer, Creator, Controller and Sustainer. His
Lordship is highlighted in the following verses: “I seek refuge with the Lord of
the Dawn” (113:1) Al-Falaq and “I seek refuge with the Lord of mankind.”
(114:1) AI-Nas
 Unity in worshipping; As He is our Designer, Creator and Sustainer, He alone
deserves to be praised and worshipped as stated: “You do we worship and Your aid
we seek.” (1:5) Al-Fatiha.
 He is free of any hint of plurality. The concept of tawhid 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.” [112: 1 – 2]
 Allah is All knowing, All wise. He is always and will be. He has no beginning and
no end. He is the first and the last. The Quran says: “He is the first, He is
the last; He is the manifest; He is the hidden.”[57: 3]
 Had there been more than one creator and controller, there would have been
chaos and confusion as the Quran says: “If there were in the Heavens and
the Earth other gods beside Allah, there would have been confusion in
both”. [21: 22]
 Unity in Attributes; His attributes are exclusive to Him and cannot be possessed by
anyone else. The one who associates partners with Allah in His existence or
attributes is not a true Muslim and is termed as Mushrik. Mushrik is the one who
practices Shirk i.e. to associate partners with Allah in His existence or in any of His
attributes.
 The Quran while mentioning about the unity of Allah warns that any kind or degree
of associating partners with Allah is the most condemned and the unpardonable Sin.
 In Surah Nisa such warning is mentioned in the following words: ‘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) Al-Nisa.
 Thus, believing in unity of Allah completely without any mixing of disbelief or
associating partners is what Muslims are required to perform as their first basic
duty in Islam.

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SECOND PART - APOSTLESHIP OF MOHAMMAD (PBUH)

MUHAMMAD YOUSUF MEMON

 The second part of Shahadah has three words: Mohammad; Rasul meaning
messenger; and Allah.
 It is interlinked with the first part of Shahadah since it was through the Holy
Messenger Mohammad (PBUH) that unity of Allah reached mankind in its perfect
form.
 In this part one declares and bears witness that Mohammad (PBUH) is the
Messenger of Allah.
 Firstly, in this we need to believe in Mohammad (PBUH) as the apostle of Allah and
accept his message. This means we must understand that like all other chosen
people Mohammad (PBUH) was also specially selected by Allah as His apostle.
 Secondly, he also received the Divine message through the arch Angel Gabriel. This
Divine Message is the Holy Quran which is the final and complete book. Unlike all
the other books and messages brought by the messengers preceding Mohammad
(PBUH), his book is neither confined to any community/nation nor can it be altered
or corrupted. Rather, it is a universal book and for the whole mankind, it is in the
same state as it was revealed and would remain like that. The Quran states: “We
have, indeed, sent down this message and We will guard it (front corruption).”
 Thirdly, in this we need to believe that he is the servant of Allah. This means that
Mohammad (PBUH) performed the duty given to him of preaching the word of Allah
and telling his people about the Unity of Allah.
 Fourthly, in the second part of Shahadah we also believe in the need to be obedient
towards him. The Quran also states: “And obey Allah and obey the Messenger”.
(64:12) Al-Taghabun. This means that whatever he said is from Allah has to be
accepted. The matters he (PBUH) liked and promoted can be followed by believers
and the matters he disliked and forbade can never be practiced by believers.
 When we obey the Messenger of Allah, we are, in fact, obeying Allah Almighty as
the Holy Quran states: “He who obeys the Messenger, Obeys Allah....” (4:80)
Al-Nisa.
 Lastly, in this we also believe that he is the last messenger of Allah. This means
that after Mohammad (PBUH) no messenger of Allah will ever come. He is the Imam
(head) of all Prophets and is the last in the chain of 124,000 apostles of Allah. The
Quran states: “Mohammad... is the Messenger of Allah and the Seal of
Prophets...” (33:40) Al-Ahzab
 Another aspect of him being the seal is that the message he brought was complete
and after the completion of message there is no need of any apostle of Allah to
come to mankind since the duty of preaching the message of Allah has been
fulfilled. “Today I have perfected for you your religion, accomplished My
favors upon you and chosen Islam as your religion…”

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 In a nutshell, we must acknowledge that the Prophet Muhammad ( SAW) is the

MUHAMMAD YOUSUF MEMON

model for every Muslim and he is the link between the Creator and the
creations through which we know what are the Commandments of Allah, what
pleases Him and what invites His wrath.

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IMPORTANCE OF PRAYER

MUHAMMAD YOUSUF MEMON

 The prayers are of immense importance in Islam.
 It is the foremost duty of the Muslim and one of the five pillars on which the
structure of Islam stands.
 The Holy Quran mentions it around seven hundred times but the word Salat
occurs 67 times.
 It says: “and establish prayer and pay zakat and bow down with bow down.”
[2: 43]
 The Holy Quran strictly condemns those who are not regular in prayers. It
says, “So woe to the worshippers who are neglectful their prayers.” [107:
4-5]
 About hypocrites the Holy Quran says:“And when they stand for prayers,
they stand with laziness and to be seen of men, and they do not remember
Allah but little.” [4: 142]
 Allah ordered HazratMoosa (AS) on Mount Tur in His first meeting with him:
“And establish prayer for My remembrance.” [20: 14]
 The Holy Prophet (SAW) also laid a stress on prayers. He said: “The one who
establishes the prayer establishes the religion and the one who destroys
his prayers destroys his religion.”
 He also said:“Prayer is a pillar of religion.”
 It is a distinguished feature between a Muslim and a Non-Muslim. The Holy
Prophet (SAW) said, “What stands between a man and disbelief is the
abandonment of Salat.”

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PURIFICATION/CLEANLINESS FOR PRAYER

MUHAMMAD YOUSUF MEMON

IMPORTANCE OF CLEANLINESS
 Islam attaches a lot of importance with purification. Allah says, “And Allah
love those who keep themselves clean and pure.” [9: 108]
 The Holy Prophet (SAW) also said, “Purification is half of faith.” And he also
said, “Cleanliness is the key for prayer.”
 In prayers, a person meets his Lord, so he should take care of his body and
clothes.
 Allah does not accept the prayers if any kind of impurity is present in the body
or on the place where he offers prayers.
 Because of cleanliness, a person’s personality becomes better, and according to
a hadith, even the angels are displeased by those things which are disliked by
human beings.
 Islam discourages smoking or eating such food which produc es smell in mouth
and joining congregational prayers in this state.
 The Holy Prophet (SAW) used to do Miswak and has promised huge rewards on
it. Allah’s Apostle said, “If I had not found it hard for my followers or the
people, I would have ordered them to clean their teeth with Siwak for
every prayer.”
 It means keep the mind pure from shameful thought.
 The Holy Quran says, “Verily, the prayer prevents a person from shameful
and unlawful deeds.” [29: 45]
 We should also purify our mind from negative thoughts like jealousy, hatred,
pride, etc.
 To keep the stomach pure from unlawful food is also essential for spiritual
cleanliness.
 To have cleanliness of the body one can have a full body wash or parts wash.
 The full body wash is called Ghusl (Bath), and washing of few parts is called Wudhu
(Ablution). In unusual circumstances their alternative is Tayammum (Dry Ablution).

WUDHU

 Wudhu (ablution) is also essential for prayer. One cannot say prayer without making
Wudhu.
 It is made to remove minor impurities which cause due to different reasons like
natural discharges, flow of blood or pus and the like from any part of the body, full
mouth vomiting, falling asleep etc.
 In order to make Wudhu (ablution) following are the steps taken.

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 First, Niyah (intention) is made reciting Tasmiya i.e. BismillahirRahmanir Rahim.

MUHAMMAD YOUSUF MEMON

 Then hands are to be washed up to the wrists.
 Next, a handful of water is put into the mouth and is rinsed thoroughly three times.
 After this, water is sniffed into the nostrils three times and then the tip of nose is
washed three times.
 After the nose, face is washed for three times from right ear to left ear & then
from forehead to chin.
 Then arms are washed in a mariner that first the right arm is washed followed by
the left arm thoroughly from wrist to elbow three times.
 Then the wet palms are moved over head, starting from the top of forehead to the
back and passed over the back of the head to the neck.
 Next, wet fingers are rubbed into the grooves of both ears and holes and also pass
the wet thumbs pass behind the ears and the back of wet hands over the nape.
 Finally both feet are washed to the ankles starting from the right and making sure
that water has reached between the toes and all other parts of the feet.
 The Holy Quran says: “O you who believe! When you prepare for prayer wash
your faces and hands to the elbows; rub your head; and wash your feet to
the ankles.” [5: 6]
 HazratAnas (RA) narrated: “I saw the Prophet (saw) performing (wudhu). He
washed his hands three times.”
 There should be no break in the processes of the Wudhu, no washed part
should be dry by the time another is washed.
 Following things written below cancels the Wudhu
 Excretion from both Private Parts: These include urine, feces, breaking wind,
worms, stones, etc. As Quran says: “…. Or any of you comes from answering
the call of nature (it is necessary to make wudhu”. [5: 6]
 Vomiting a Mouthful: Vomiting a mouthful cancels wudhu, but if it is less than
a mouthful it does not affect wudhu. Hazrat Aisha (RA) said: “Whoever vomits,
should repeat his wudhu”.(Ibn e Maja)
 Falling Asleep: It is also necessary to perform ablution for a person, who falls
asleep lying on his back or any other thing, while falling asleep in standing,
sitting or prostrating state does cancel in wudhu.
 Laughing out Loud in Prayer: The Prophet (saw) said to person who laughed
out loud while praying, “Repeat your wudhu”. But a quiet smile in prayer does
not affect prayer and wudhu.
 Loss of Consciousness: Losing consciousness, regardless of whether it is due
to fainting, intoxication or mental illness cancels the wudhu.
 Bleeding: Hazrat Zaid Bin Sabit (RA) narrated that the Prophet (SAW) said:
“wudhu becomes invalid only by blood that flows from its source.”

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GHUSL
MUHAMMAD YOUSUF MEMON

 Ghusl means to wash or the act of washing the whole body.

 It is performed to get purified from the major impurities.
 The major impurities happen due to different reasons like marital relation, wet
dreams, menstruation or the period of child birth etc.
 They cannot be removed by part wash of the body so a full wash of the body is
required.
 One cannot offer prayer without first making Ghusl in case of major impurities.
Following are the steps to be taken for Ghusl.
 First step is to make Niyah (Intention) that he/she is having full body wash to get
purified from major impurities. Then one should wash both hands up to the wrists.
 After this one has to make sure that there aren’t any impurities left on the body.
If there are any, then they should be removed from the body by washing that
particular area.
 Wudhu (Ablution) can also be made after this. The entire Wudhu is Sunnah except
the gargling and sniffing water into nostrils. These two steps are the obligations for
Ghusl.
 One needs to gargle three times making sure that water reaches to ones throat
followed by putting water into nostrils three times.
 Thereafter the whole body wash has to be taken in which at least three times one
need to pour water on his entire body from head to feet, first on the right side
then on the left side making sure that no portion of the body remains dry, water
should reach even the hairs’ roots.
 In this entire process intention, gargling, sniffing and pouring water are the
obligatory steps. Missing any one of these steps would leave Ghusl void.

TAYAMMUM
 Tayammum (dry ablution) is the alternative of ghusl or wudhu.
 It is performed to have purity under different conditions.
 When one is sick and cannot use water or sickness can be aggravated by water,
when water is not available or when there is a danger that enemy might attack
during ablution or taking a bath. The Holy Quran says, “But if you are ill, or on
a journey, or one of you comes from relieving himself, or you touched
women, and you do not find water, then go to the clean soil and rub your
face and hands (therewith). Lo, Allah is Ever Oft Pardoning, Oft
forgiving.” [4: 43]
 In these cases following steps to perform Tayammum (dry ablution) are followed.

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 Recite Tasmiya i.e. BismillahirRahmanir Rahim followed by the intention that “I

MUHAMMAD YOUSUF MEMON

intend to make Tayammum with the object of removing impurity and acquiring
purity”.
 Both hands are placed lightly on clean and pure earth or sand, dry stone, earthen
pot or any object having dust on it.
 The excessive dust is blown off from the hands and then the face is wiped by them
once in the same way as performed in Wudhu (ablution).
 Repeating the placing hands on sand and blowing the sand off the hands, right arm
up to elbow is wiped out with left hand followed by the left arm wiping up to the
elbow with the right hand.
 Things that void Wudhu also void Tayammum. If Tayammum is done because of lack
of water, it becomes void as soon as water is available.
 If Tayammum is done because of illness, as soon as illness is over, Tayammum
becomes void.
 If I’d prayer or funeral prayer is in progress and time is too short for ablution,
a person can do dry ablution.

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CONDITIONS FOR PRAYER

MUHAMMAD YOUSUF MEMON

NIYAT (INTENTION)

 Before prayer is performed, the intention to do so should be firmly placed in

the mind.
 It may also be expressed with the tongue, to offer a particular obligatory
prayer at a prescribed time, for the Sunnat and Nafil prayers.
 If one prays prayer without intention of pleasing Allah ( SWT). He will not
accept the prayer.
 The Prophet (SAW) reported to have said: “Deeds are according to their
intentions and each man will get what he intends.”
 The expression of one’s intentions aloud and according to certain formulas is
not necessary.
 There are no recorded authentic statements of intentions, nor was it the
practice of Prophet (SAW) or his companions to clearly express their
intentions for prayer.

PURIFICATION OF BODY

 The body has to be cleaned of all sorts of impurities (Minor and Major both) as
Quran says, “And Allah loves those who keep themselves clean and pure”
 One should be in a state of purity achieved through one of the following means:
wudhu (Ablution), ghusl (Bath) or tayammum(Dry Ablution).
 This state of purity remains pure unless broken by one of the following
factors: excretion, urination, breaking wind, sleeping in the lying position,
ejaculation of semen or sexual intercourse.
 The first five of these necessitate only ‘wudhu’; while the last two necessitate
a ghusl, and wudhu cannot take its place.
 Tayammum takes the place of either wudhu or ghusl if water is absent, and
must be renewed for each compulsory prayer performed at its proper time.
 The proof for this is Allah (SWT)’s saying:“O believers! When you stand to
pray, wash your faces and your hands upto the elbows. Wipe your heads
(with water), and (wash) your feet up to the ankles.” [5: 6]

PURIFICATION OF CLOTHES

 All the garments including even the cap, socks, gloves, etc. that one wearing or
having one’s body must be clean and pure beyond any shadow of a doubt.
 Any impurity either minor or major which falls on clothes should be washed
away thrice and squeezed well simultaneously.

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 As the Quran says: “And purify your garments.”

MUHAMMAD YOUSUF MEMON

PURIFICATION OF PLACE

 The area on which one intends to perform prayer and where one’s knees, hands and
forehead would rest in, must be free from impurities, whether it is a piece of plain
ground or floor, or a mat, etc. but one should also avoid standing for the prayer at a
place which is stinking filth and dirt around it.

SATR

 The Satr of both the male and female must be properly covered prior to
performing prayer.
 The boundaries of the ‘Satr’ for a man are from his naval to his knees
(including both of them).
 Prayer in dresses which hug and expose the shape of the privat e parts is also
not acceptable unless the loose shirt covering the area is worn.
 Hazrat Abdullah bin Buraydah (RA) reported his father saying, “The Prophet
(saw) forbade us from praying in pants’ without wearing a coat (over it)”
 For woman, the ‘Satr’ includes all of her body except for her face, hands up to
the wrists and tops of her feet.
 Hazrat Ayesha (RA) also quoted the Prophet (saw) as saying, “Allah does not
accept the prayer of a woman who has reached puberty unless she wears a
khimar (headscarf covering the hair, ears, nech and bosom).”

FACING THE QIBLA

 When prayer is to be performed, under normal conditions, one should

determine the general direction of the Ka’abah and face it.
 If a person performs his prayer and his face turned towards a direc tion other
than that of the Qibla, unless there is a genuine reason for that, his prayer will
not be supposed to have been performed.
 Allah states in Quran about the facing towards Qibla, “So turn your face to
the direction of Al-Masjid-ul-Haram.” [2: 144]
 Consequently, once a reasonable determination has been made and the direction
of the Qiblah has been set in a masjid, there is no need to constantly change
the angle of prayer each time a more accurate compass is introduced.

ENTRANCE OF PROPER TIME

 Each prayer has to be performed within the limit prescribed for it.

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 As Allah (SWT) says in the Quran, “Verily, the prayer is enjoined on the
MUHAMMAD YOUSUF MEMON

believers at fixed hours.” [4: 103]

 If a prayer is performed before its time, it will be no prayer at all, and if it is
offered after the time for it, has passed, it will have to be offered as a missed
(Qaza) Prayer.
 Therefore, the beginning time for the intended prayer is supposed to have
started before the prayer can be performed.
 Fajr time starts from daybreak and can be offered till before sunrise.
 Zuhr starts after midday and it can be offered until shadow of everything
becomes double of its shadow at noon.
 Asr starts after Zuhr time and it can be offered until the sun sets.
 Maghrib time starts after sunset and can be offered until the twilight is
present.
 Isha time starts right after the Maghrib and can be offered till the day break.
 Moreover, there are three spans during which a believer is not allowed to
perform prayer, i.e. the sunrise, the mid noon and the sunset.

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METHOD OF PRAYER

MUHAMMAD YOUSUF MEMON

STANDING STRAIGHT (QIYAM)
 Muslim should stand straight facing to Qibla, hanging hands down sides of the
body.
 It is preferable to look at the place of Sajdah, while standing straight. As it is
mentioned in the hadith: “The Prophet (SAW) used to lower his head and
stare at the ground.”
 In order to concentrate looking upwards as well as looking around during prayer
is prohibited
 Make intention for the prayer.

INTENTION
 Before starting any prayer, it is necessary to make intention.
 Without intention no worship is accepted.
 It is necessary to say the words as intention is an action of heart.
 Although it is allowed to say the words of intentions as, “I intend to perform
two rakats of fajr, facing Qibla, for the pleasure of Allah”
 By making intention we make it clear in our mind that we are going to meet
Allah, leaving behind all our worldly affairs.
 It helps a man to concentrate in the remembrance of Allah during prayer,
that’s why we should make the intention.
 The Holy Prophet (saw) said: “All actions are judged by intentions.”

OPENING TAKBEER (TAKBEER E TEHRIMA)

 Raise both hands, palms facing to Qibla such that they line up with lobes of
both ears, reciting ‘Takbeer’ “Allah-o-Akber”.
 This is for men, while women may raise their hands up to the shoulder.
 Place the right hand on the left and fold both of them on the navel.
 Encircle the wrist of the left hand with the thumb of the right hand. The
Prophet (saw) ordered that, saying, “Verily our company of Prophets was
ordered to place our right hands on our left in salah.”
 Recite the introductory ‘Dua’ Sana (Thana).
 Recite Ta’awwuz&Tasmiyah quietly.
 It is called Tehrima because, after saying this Takbir all activities like talking,
walking, eating etc, are haram. The palms should face Qibla while we raise
hands.
 While standing in the position of Qiyam the Thana, Tawwuz, Tasmiya, Fatiha,
and any surah is to be recited.

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RECITATION OF QURAN
MUHAMMAD YOUSUF MEMON

 It is obligatory to recite Surah Fatiha, while you are standing. The Prophet
(SAW) mentioned the importance of Surah Fatiha, as he said: “Whoever does
not recite Al-Fatiha in his prayer, his prayer is invalid.” (Bukhari)
 Following this, attach at least one long verse or three short verses of the
Quran.

BOWING DOWN (RUKU)

 Make ‘takbeer’ and bow down, grasping the knees firmly and spread fingers
apart.
 Open out elbows and point them away from sides.
 Back should be straight out, parallel to the ground and head should neither be
bent upwards nor downwards but just in between.
 Recite the ‘Dua’ of ‘Ruku’ “SubhanaRabbiyalAzeem” (Glory to my Lord, the
Great) at least thrice.

COMING OUT OF RUKU (QAUMA)

 Straighten up from ‘Ruku’ saying: “Sami Aalla-hu-liman-hamidah”.
 Keep the body upright, hanging hands by side, and say, “(Rabbana-wa-lakal-hamd)”
 One should not go from ‘ruku’ to ‘sujood’ without standing completely upright and
pausing in this position.

GOING INTO PROSTRATIONS (SUJOOD)

 Make ‘takbeer’ and go down to the ground, placing the bones closest to the
earth respectively.
 Place the forehead and nose firmly on the ground.
 Palms should be flat on the ground and fingers together, pointing towards the
Qibla and lining up the ears.
 Forearms should not touch the ground and move them well away from sides. The
Prophet (saw) insisted on this form, saying, “If you make sujood, place your
palms flat and lift up your elbows and none of you should spread out his
forearms (on the ground) the way a dog does.”
 Placing of chest or stomach on the thighs during sujood is forbidden.
 Feet should be raised up, and toes firmly planted on the ground pointing
towards the Qibla.
 Recite the ‘Dua’ of ‘Sujood’ “Subhanarabbiyal –A’la” (Glory to My Lord the
Most High) at least thrice.

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SITTING (GOING INTO JULOOS)

MUHAMMAD YOUSUF MEMON

 Make the ‘takbeer’ and sit up.
 Sit on the bottom of the left foot, with the toe of right foot pointing towards
the Qibla.

GOING BACK INTO 2 nd SAJDAH

 Make ‘takbeer’ and stand up. Lift the bones up touched the ground while
prostrating reverse order.
 From the opening takbeer to the end of the 2 nd sajdah is known as a “rak’ah”; or
a single unit of ‘Salah’.
 The 2nd rak’ah is exactly the same as the first except that the introductory
du’a is left out.

SITTING (TASHAHHUD)
 After the 2ndsajdah of 2 nd unit, one should sit back placing palms on thighs.
 Recite ‘Tahayyah’and when reach the sentence ‘Ashhadu Allah…’, make a first
of right hand and raise the index finger pointing towards the Qiblah and look
at it.
 After completing the ‘tahayyah’, make salah on the Prophet (SAW).
 Before closing the salah, recite particular dua.

TASLEEM
 On the completion of previous dua’, close the salah by giving tasleem (i.e. Turn
head to the right and say, “[As-Salam-u-alaykumwarahmatul-
lahiwabarkatah]” and to the left, repeating the same words).

STANDING UP FOR THIRD UNIT AND FOURTH UNIT

 If one intends to perform 4 units of prayer, he should make ‘takbeer’ after the
‘tahayyah’ of the 2nd unit and stand up for the remaining two units.
 After the completion of the 4 th unit, he should sit for the final ‘tashahhud’ as
he did at the end of the second unit.

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FRIDAY PRAYER
MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Friday congregational prayer is obligatory on men only in place of Zuhr (noon) prayer
on Fridays.
 Some people are exempted from Friday congregational prayer. They are woman,
child, slave, sick or a mad man. The list of exempted is mentioned in the following
Hadith of Holy Prophet(PBUH) in which he said: “Friday prayer is binding and
obligatory upon every Muslim exceptupon four (persons), a bonded slave, a
woman, a child or a sick man” (Abu Daud)
 The units of Friday prayer are different from daily Zuhr prayer. Two units of Fardh
are performed in place of 4 units of Fardh in Zuhr. Also, 4 units of Sunnah are
separately added besides 4 and 2 units Sunnah prayer.
 The time of Friday prayer is as same as Zuhr prayer, the only difference is the day
in which they are performed.

FEATURES/METHOD
 The Friday prayer cannot be performed alone/ without congregation.
 In case of missing the congregation of this prayer it can’t be compensated as Qaza.
Since, it is performed in place of Zuhr prayer on Fridays, on missing the Friday
congregational prayer, routine Zuhr prayer is offered.
 On Friday’s, Muslims try to take bath and to put on fresh clothes. Taking bath and
putting fresh clothes especially wearing white are Sunnah of Prophet (PBUH). Other
Sunnah include using Miswak, wearing fragrance, cutting nails and hair and reaching
mosque as earlier as possible. Allah’s Apostle (p.b.u.h) said, “Anyone of you
attending the Friday (prayers) should take a bath.”
 All Muslim men in community gather for this prayer immediately, afternoon at Jami
Mosque.
 Jami Mosques are those where Friday prayers and sermons are delivered every
week. They give priority to offer Friday prayers at the mosque in their
neighborhood but if they do not have Jami Mosque nearby they go to any other
Jami Mosque to offer Friday congregational prayer.
 There are two Azaan, (call of prayer) for the congregational prayer. Since Hazrat,
Uthman (RZ)’s caliphate two Azaan are delivered for Friday congregational prayer.
In his rule Muslims reached to the consensus to proclaim two Azaan for Friday
prayers.
 After the first Azaan, believers must get ready for the congregational prayer and
should stop their worldly activities like studying or working. The Quran states: “O
you who believe when the call is proclaimed to the prayer on Friday, haste

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earnestly to the Remembrance of Allah and leave off Business: that is the best

MUHAMMAD YOUSUF MEMON

for you if you but knew” (62:9) Al-Jumma.
 Second Adhan is proclaimed before the Sermons. In between the two Adhans
Muslims Offer 4 units of Sunnah prayer individually.
 After this, the Imam (prayer leader) preaches a sermon which is Compulsory to
attend.
 He delivers 2 sermons in Arabic language. After the first sermon, the Imam gives a
brief pause and sits on Min’bar (pulpit). It is reported that saying invocation during
the pause between two sermons is one of the most opportune moments for the
acceptance of prayer.
 After a pause the imam preaches the 2ndsermon.
 These sermons always consist of advices based on Quran and Hadith about Muslims
lifestyle.
 The sermons include the praises of Allah and His Messenger and the teachings from
Quran and Hadith/Sunnah. The Imam may also include any point of socio-political
importance that he feels is important to mention to Muslims along with crucial
pieces of advice from Quran and Hadith.
 Muslims shouldn’t speak or use mobile during the sermons; they must listen
attentively.
 Instructions are mentioned in many, traditions of Prophet (PBUH) regarding the
ethics of attending sermons. It is reported that keeping quiet is better than
speaking for any cause during the sermons.
 So, Muslims should listen to the sermons carefully and they should focus on the
guidelines from Quran and Hadith conveyed during the sermons.
 After the sermon the Imam calls upon the Muslims to get prepared for
congregational prayer.
 The Imam normally instructs believers to make straight lines without leaving gaps in
between the rows and to stand by shoulder to shoulder.
 He also instructs believers about the ethics and morals of performing prayers i.e.
wearing caps, raising trousers over the ankles etc.
 After this, the Imam leads Muslims in the congregational prayer which is offered in
the same way as 2 units of regular prayers are offered.
 At the end of congregational prayer, the Imam says an invocation which is joined by
the followers.
 Muslims then offer their remaining Sunnah; four and two units individually.

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EID PRAYER (I’D PRAYER)

MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Muslims around the world celebrate two festivals (Eid) in a year.
 The two festivals are EidulFitr and EidulAzha, which signify happiness and
celebration for believers all around the world.
 EidulFitr is celebrated on 1stShawwal, the10thmonth of Islamic calendar followed by
the blessed month of Ramadan. It is celebrated due to the spending of the blessed
month Ramadan successfully.
 EidulAzha is celebrated by those Muslims who do not perform major pilgrimage
(Hajj). This Eid is celebrated on 10thof Dhil’hajj, the 12thmonth of Islamic calendar.
It is celebrated by slaughtering an animal and distributing its flesh amongst the
poor in remembrance of Hazrat Ibrahim (A.S)’s will to sacrifice his son, Hazrat
Ismail (A.S) in the way of God following Divine signs and orders.
 On both these blessed occasions, special prayers are offered in congregation.
 Eid Congregational prayers are compulsory on every sane adult Muslim.
 Like Friday prayers women, sick, slaves and children are exempted from this prayer.
 This prayer which is performed twice in a year is identical in method in both the
occasions.
 The timings of prayer in both occasions are also the same.
 As soon as the sun has completely risen the time for Eid prayers begins.
FEATURES/METHOD
 Eid congregational prayers cannot be offered alone. Unlike Friday prayers, if the
congregation of Eid prayers is missed it can’t be compensated.
 For Eid Prayers, Muslims try to take bath and to use Miswak and fragrance.
 Following the Prophet Mohammad (PBUH)’s footsteps, Muslims have a full body wash
in the morning. As Eid is a day to celebrate, the believers wear new clothes to
express their feelings of happiness and wear perfumes to spread happiness.
 They also cut their nails and hair on EidulFitr. They abstain from cutting their nails
and hair, for EidulAzha, from 1stof Dhil Hajj till the sacrifice of animal on 10thDhil
Hajj. This is as per the guidelines of Prophet (PBUH) so that Muslims can relate
themselves with the pilgrims of Makkah and can earn more blessings.
 Muslims try to gather in nearby mosques or vast open spaces reserved for the
purpose. According to the practice of Prophet (PBUH), Eid prayers are conducted in
open grounds under the open sky. These places are called EidGah which are
particularly reserved for Eid prayers.
 Large masses of Muslims assemble in designated places to perform Eid prayers.

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 Some people carry bags to keep their footwear safe and some bring prayer mats or

MUHAMMAD YOUSUF MEMON

sheets to sit on the Eid prayer ground (EidGah) to pray.
 Before leaving EidGah they take a meal. On EidulFitr they try to take a small meal
or some sweets as it is Prophet (PBUH)’s Sunnah. However, on EidulAzha they try to
have their meal from the flesh of sacrificial animal after they return from EidGah.
 They recite the 3rdcreed / Takbir-e-Tashreeq(Allah u Akbar Allahu Akbar La
ilahaillallahWallahuAkbarAllahu Akbar WalillahilHamd) on their way to the mosque
or EidGah.
 The imam preaches a general sermon while believers gather in places reserved for
Eid prayers.
 This sermon deals with virtues of Ramadan, discussion on important matters related
to charity (Fitra or skins or animals), recalling the incident of Hazrat Ibrahim (A.S)
and Hazrat Ismail (A.S) or current issues faced by believers locally or
internationally.
 There is no Adhan for Eid congregational prayers.
 Eid prayers are additional prayers other than the five daily prayers therefore they
are offered without Azaan and lqamah.
 At the end of general sermon the Imam calls upon believers to stand in straight
lines and get ready for the congregational prayer. Since Eid prayer is performed
only twice in a year therefore, for the convenience and remembrance of Muslims
the announcement of lining is often followed by the brief description of the method
of Eid congregational prayer.
 Muslims intend to perform this prayer with six additional Takbir’at. The intention
for the prayer in these words: “I intend to offer two Raka’atsWajib of Eid-
ul—Fitr and Eid-ul-Adha (as the case may be) with six additional Takbirs,
behind this Imam and I am facing the Holy Ka’abah.”
 Six Takbir’at are additional in these prayers. Three of them are said in the first
unit after the recitation of Sana,T’awuz and Tasmia. The other three are said in 2 nd
unit before Ruko’o.
 The rest of the method of prayer is identical to ordinary 2 units of prayer.
 After the performance of 2 units of prayers in congregation the Imam preaches
two sermons.
 When the Imam recites Takbir e Tehrima, Allah u Akber in a loud voice, the
Muqtadis also say Takbir in a low voice, and fold their hands below navel as in
other prayers. Both the Imam and Mutadis now recite the Sana in a low voice.
After reciting Sana, the Imam raises both the hands upto the ears and say
Allah u Akber in a loud voice. The Muqtadis also raise their hands and keep
them hanging by their sides. They repeat this, saying of Takbir and raising and
lowering of hands and keep them hanging by their sides. After the third,

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Takbir, the hands are to be folded in the usual manner. The Im am now recites
MUHAMMAD YOUSUF MEMON

Tasmiyah, Surah Fatiha and some other surah. The Muqtadis should listen
attentively and not recite anything. They only say ‘Ameen’ in a low voice after
Surah Fatiha. After this, the first Raka’at completes with Ruku and Sajda.
 In the second Raka’at, the Imam recites Tasmiyah, Surah Fatiha and some
other Surah. The Muqtadis only listen attentively and just say Ameen after
Surah Fatiha. After this 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 now bring their hands down and keep them hanging by their sides. This is
repeated for two or more times. Both the Imam and the Muqtadis now say one
more Takbir without raising their hands and bow down for Ruku. The second
rak’at is completed with Ruku and Sajda.
 These sermons contain the teachings of Quran and sayings of Prophet (PBUH).
 Between the two sermons, the imam gives a pause while sitting on pulpit. This pause
is reported to be one of the most opportune moments for the acceptance of prayer
(Du’a).
 After a pause the Imam preaches the second sermon.
 Muslims shouldn’t speak or use mobile during the sermons; they, must listen
attentively. Instructions are mentioned in many traditions of Prophet (PBUH)
regarding the ethics of attending sermons. It is reported that keeping quiet is
better than speaking for any cause during the sermons.
 So, Muslims should listen to the sermons carefully and they should focus on the
guidelines from Quran and Hadith conveyed during the sermons.
 After the sermons believers say invocation (Du’a) together by reciting A’min on the
Words of Imam.
 Followed bytheDu’a Muslims wish and greet each other for this occasion of
happiness.
 On EidulFitr Muslims visit their family and friends and exchange gifts and money.
 On EidulAzha they distribute the flesh and donate skin of the animals they
sacrifice.

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SHORTENED PRAYER (QASR)

MUHAMMAD YOUSUF MEMON

 Qasr prayers are performed by those who are in journey.
 The person who sets out with the intention of eventually travelling three Manzils i.e.
approximately 77 km is regarded as a traveler (Musafir) in the Shari‘ah.
 Within the boundaries of his town or city, a person cannot be a traveler. The
moment he / she comes out of the boundaries of his/her residential town or city
he/she becomes a traveler.
 If the airport/railway/bus station is within the boundaries of the city (in the sense
that the buildings of the city are linked to it without a considerable break in
between) it will fall under the rule of the city and the person will not be considered
a traveler when he reaches it. If it is outside the boundaries, then upon reaching it,
the person will be regarded as a traveler.
 Intention of traveling is also necessary.
 A person will not become a traveler until his firmly intends to travel77 km. from the
place he/she is Thus, a Person who travels from place to place, intending to travel
less than 77 km each time, will not become a traveler even if he travels the entire
world in this way
 The units of Qasr prayer are less than the units of regular prayer.
 When a person qualifies as a traveler, according to the Shari’ah he/she is required
to offer two units (Raka’hs) for theCompulsory (fardh) of Zuhr, Asar and Isha
prayers the other prayers remain as normal which are Fajarand Maghrib.
 More than two units should not be offered for the Fardh of Zuhar, Asar and Isha
prayers. If a person mistakenly offered four units for these prayers, and he/she
had sat down for Tashahhud(al-Tahiyyat). In the second unit, then the first two
units will be regarded as Fardh and the other two units as Nafil.
 But in this case he/she will have to make sajdah al-sahu. If he/she did not make
sajdasahu then he must repeat the Prayer its time still remains.
 If he didn’t sit in the second unit, all four units will become Nafil and he will have to
repeat Fardh.
 The Qasr/shortened prayers are offered until one becomes the resident or ends
the traveling.
 A person will remain a traveler and will continue offering two units for the four unit
prayers until he/she makes the definite intention of staying at a place for fifteen
days_ or more.
 On making intention of staying somewhere for more than fifteen days a person will
become the resident (Muqim).
 He must offer four unit here, if he makes the intention of staying for 15 days.
Prayer for Muqim is regular prayer with same number of units.

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 Allah says in the Holy Quran, “And when you travel through the earth there
MUHAMMAD YOUSUF MEMON

is no blame on you if you shorten the prayer” [4: 101]. According to Imam
Abu Hanifa, it is preferable to shorten the prayer because the Holy Prophet
(SAW) has said, “It is the gift of Allah, so accept His gift.”

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DELAYED PRAYER (QADHA/QAZA)

MUHAMMAD YOUSUF MEMON

 Since prayer is the obligatory duty upon every believer, therefore they must be
offered on time.
 Prayers are required to be guarded strictly from external threats so that they
must not be missed and they should be offered with the true devotion. The Holy
Quran speaks about guarding once prayer in the verse of Surah Baqarah, it states:
“Guard strictly your prayer (obligatory regular prayers) especially the middle
prayer and stand up with true devotion to Allah” (2:238) Al-Baqarah.
 Prayers are so important for believers that Prophet (PBUH defined them as the
discriminating factor between a believer and nonbeliever. He (PBUH) said: “Between
men and between Shirk and disbelief is the abandoning of prayers”.
 By this we come to know that missing prayer and not offering them in prescribed
time is a great sin. Therefore, every possible attempt should be made to offer them
on time. The Holy Prophet (saw) said: “There is no explanation (for prayer)
except the prayer itself.”
 However, there are certain religious conditions under which prayer could be
delayed. It should be made clear that the prayer is missed under special
circumstances.
 The scholars of Islam have listed certain conditions under which prayers may be
delayed. For example if a person is severely ill and cannot even perform prayer by
sitting or lying down then the person is allowed to delay prayer.
 Similarly; if someone falls asleep, loses consciousness, undergoing surgery and not in
a condition to perform prayers, in life threatening situations or in similar
emergencies prayer can be delayed.
 Sometimes a person may forget to perform prayer. It should be remembered that,
travelling doesn’t come under such conditions that a Muslims get permitted to miss
his Prayer.
 These delayed prayers which are missed under certain situations must be
compensated immediately after gaining health/consciousness or when situation
becomes normal and non-threatening. The Holy Prophet (PBUH) said, “If anyone
forgets a prayer he should pray that prayer when he remembers it. There is no
compensation except to pray the same.
 This means that Muslims should remember that they were only allowed to delay
prayer due to circumstances yet they have to compensate it by performing at least
Fardh units of Missed prayers if the regular time has passed.
 In order to compensate prayer in the light of above mentionedHadith one should
perform the missed prayer. According to the religious scholars while compensating

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delayed prayers one should only offer the Fardh and Witr units of missed prayer,
MUHAMMAD YOUSUF MEMON

Sunnah and Nawafil would be left.

 Prayers are also delayed for a short time during Hajj.
 They are delayed by following the footsteps of Holy Prophet (PBUH) in performance
of the pilgrimage. As soon as the pilgrim reaches Muzdhalifa he/she must perform
it.
 But there are prayers which are delayed and left unperformed. They aren’t meant
to be compensated. These are the ones which are missed during the menstruation
period of women.
 If person is unable to offer his missed prayers before death, he should make a
will to pay compensation which is 1 ¾ kilos of wheat per prayer out of the
property he leaves behind. The compensation for the missed Farz of the daily
prayer and witr of Isha comes to 10 ½ kilos per day.

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AZAAN

MUHAMMAD YOUSUF MEMON

 Azaan is to call Muslims to prayer. This system of calling was introduced by Prophet
Mohammad (PBUH) in his early years in Medina.
 Azaan is compulsory to say wherever Muslims offer their obligatory (fardh) prayer.
 The person who gives Azaan is called Muezzin (The Caller). It is called while
standing in the Minarat (the courtyard of the mosque).
 The Prophet (saw) announced a special reward for Muazzin. He said: “Muazzins
will have tall necks on the Day of Judgment”. (to distinguish from others)
 While facing Qiblah it is said by inserting forefingers of hands into the ears.
 It is proclaimed in a loud and clear voice and its words are stretched while
proclaiming.
 On reaching to the words HayyaAlal Salah and HayyaAlalFalah, the Muezzin turns
face into right and left sides.
 It is usually called 15 minutes prior to the congregational prayer of obligatory units
of prayers.

IQAMAH
 Iqamah is another call to prayer which is said before the congregational prayer.
 Unlike Azaan it is said just before the actual start of prayer in congregation.
 Rather than in the courtyard, it is said when Muslims stand in rows by standing
behind the Imam of congregational prayer.
 It is identical to Azaan except that after HayyaAlalFalah the words QadQamatis
Salah (The prayer has begun) are added.
 The Muazzin, while saying Iqamah, doesn’t raise his hands to the ears or insert his
forefingers in his ears.
 In Iqamah the Muezzin doesn’t turn his face to right and left as in normal Azaan.
 Moreover, Iqamah is recited in normal voice and its words are said briskly.

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MOSQUE
MUHAMMAD YOUSUF MEMON

 Mosque is an integral part of Muslim community.

 The Holy Prophet (saw) gave preference to the construction of mosque after
his migration to Medina.
 Mosque is the house of Allah. The Holy Quran says, “And the mosques are for
Allah, so invoke not anyone along with Allah.” [72: 18]
 According to the Hadith the most favorite parts of earth in the sight of God is
mosques.
 The main objective of mosque is to worship Allah there. The Holy Quran says,
“In houses (mosques), Allah has ordered to be raised and remembered in
them His name. Therein glorify Him in the morning and in the afternoons or
the evenings.” [24: 36]
 Mosque plays a significant role in bringing the Muslims closer to each other.
 It creates brotherhood among Muslims.
 The Muslims interact each other five times a day which helps to know each
other and care for others in their difficulties.
 It gives them the lesson of unity.
 When they can follow a leader in prayer they should remain united in other
aspects of life as they believe in the same religion and follow same scripture.
 They also get the lesson that authority belongs to Allah only and they are all
equal in the sight of God. They should stand shoulder to shoulder in mosque.
 There are many other benefits of mosque for the Muslim Community.
 It is a multi-purpose building which is utilized for many good activities.
 First of all it works for all Muslims as an educational institute. The Prophet
(saw)’s mosque was the first Islamic university and his students were known as
Ashab e Suffah.
 In contemporary world there are Madaris in the mosques wher e Muslim
children learn the Holy Quran.
 The mosque was used by the Prophet (SAW) for meetings like their meetings
before battles and other social issues. He even welcomed the delegations
there. He also used it as court where he gave judgment in the dispute s of the
People. Muslims also held their ceremonies in the mosques. Like Nikah ceremony
etc.
 In the mosque we should go in the state of cleanliness and purity. Mosques
should kept clean.
 Unnecessary beautification of mosque is not recommended but the more
important thing is to go the mosque regularly, learn the religion and get
attached with Allah.

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 Women can go to the mosque if their arrangements for them but there prayer

MUHAMMAD YOUSUF MEMON

at home is more reward able. We should not talk loudly or about the worldly
things.

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BENEFITS OF PRAYERS
MUHAMMAD YOUSUF MEMON

INDIVIDUAL (COMMON BENEFITS)

 The five daily prayers being one of the obligations for Muslims not only bring Allah’s
blessing for a man but they bring many other benefits too.
 They fulfil one’s obligation. The Quran orders believers to offer prayers at 70
different places. In Surah Baqarah it states: “Establish regular prayer and give
poor tax...” (2:43). Hence, prayers are made obligatory on every believer five
times a day; when a believer offers prayers, he/she gets done with his/her
obligation. A believer not only follows the oft-highlighted Divine order but also the
most stressed duty by Prophet Mohammad (PBUH). It is reported that among the
last instructions of Prophet Mohammad(PBUH)for believers, right before his
demise, were to be regular in prayers.
 They help to become punctual. The five daily prayers are obligatory to offer on time
prescribed in Quran and Hadith. The Quran states: “Verily, the prayer is enjoined
on the believers at fixedhours” (4:103) Al-Nisa. It is therefore when a believer
offer them on time, it develops a habit in him of being punctual, he/she gets
habitual to offer things on time and also learn to manage time as when to offer
obligations and when to do other worldly activities.
 They wash sins of believers. Once during the autumn season Prophet(PBUH) said to
HazratAbuZar (RZ): “When a Muslim offers his prayers to please Allah, his sins
are shed away from him just as these leaves are falling off this free”. It is
also reported that the minor sins of believers committed in between the two
prayers are forgiven by Allah. Thus, by the offering of prayers believer’s heart
remain clean and pure from impurities caused by the sins.
 They are also helpful for believers to be neat and clean externally. As purification
of clothes, place and body are mandatory requirements for prayers, therefore
believers try to wear clean and pure clothes and they stay away from such places
which cause any sort of impurity on their clothes or body. Moreover, when believer
washes his/her body at least five times a day, it keeps him clean throughout the
day. The Prophet (PBUH) said: “The likeness of 5times daily prayers is as the
likeness of a deep river running in front of the door of a person who bathes
therein 5 times a day”. It is also reported that once the Prophet (PBUH) asked
his companions: ‘Do you think dirt can remain on a person bathing 5 times a day
in a river running in front of his door?’‘No’ replied the companions, ‘No dirt can
remain on his body.’ He (PBUH) remarked: `So, exactly similar is the effect of
prayers offered 5 times a day. With the Grace of Allah, it washes away all
the sins.

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 They also help believers to be physically fit. Several studies suggest that prayers

MUHAMMAD YOUSUF MEMON

hold the secret to numerous physical and psychological benefits. Physically, a Muslim
while offering prayers stimulates his joints and muscles in a way that it results in a
positive outcome for his body. While the psychological advantages lies in the
concentration and determination that a believer is set to have while praying.
Scientific evidences also support the notion that moderate intensity activities such
as offering prayers, when performed daily, can have some long-term health
benefits. Prayer is like a free hand exercise, it can be performed in groups or
individually without any equipment. Walking to Mosques for prayers five times a day
is an added physical benefit for believers.
 The five daily prayers abstain believers from shameful deeds as well as they act as
sustenance for the soul. By the offering, of prayers believers become God’s
conscious, which prevents them from indecent acts and speeches and encourages
for righteous deeds in order to earn the pleasure of Allah. Muslims try to guard
their modesty as prayers inculcate a feeling of shamefulness which helps them in
refraining from Minor and major sins.
 They also play a vital role to become decent and humble. The postures of prayers
especially prostrations (Ruku and Sujood) remind Muslims that they have no power
of their own in front of Allah’s will and decisions. They realize they are the
Servants of Allah which forces them to be humble and modest. Thus, prayers
strongly help believers to abstain from pride &to adopt humility.
 They area mean seeking Allah’s pleasure, help & guidance. The performance of
prayers helps a believer to be: closer to Allah. Whenever one is in need of mental;
emotional or any other support, he can seek help from Allah through the medium of
prayers. It is narrated by HazratHuzaifa (RZ): “Whenever the Prophet (PBUH)
faced any difficulty, he would at once resort to prayer”.
 They will be one’s best resort on the Day of Judgment and will be handy to attain
Paradise. Allah has made a promise to the believers tobless them with Paradise if
they offer prayers regularly. “Allah has said, ‘(O, Muhammad!) I have ordained 5
times daily prayers for your followers. I have made a covenant with Myself
that whoever is regular in performing his prayers at its fixed hour, he shall be
admitted into Paradise. Those of your followers, who do not guard their
prayers, are not included in this covenant.”After one’s beliefs, Allah will inquire
believers about their obligations. It is reported that prayers will be questioned
first. The Prophet (PBUH) said: “The first deed of a person to be reckoned for
on the Day of Judgment will be his prayers. A person will succeed and attain
his goal if his prayers are accepted. He will fail and lose badly if they are
rejected”. In a famous Hadith the Prophet (PBUH) said: “Prayers are the key to
Paradise”.

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 Prayer is the best way to achieve spiritual satisfaction. The Holy prophet
MUHAMMAD YOUSUF MEMON

(SAW) said: “Prayer has been made the coolness of eyes.”

 A person gets satisfaction and peace of mind out of praying, as he has fulfilled
an obligation. The Holy Quran says, “Verily, in the remembrance of Allah do
hearts find rest.” [13: 28]
 Prayers brings a great change in our life as it makes us a pious person. The Holy
Quran says: “Verily, the prayer prevents from shameful and evil deeds.”
[29: 45]

INDIVIDUAL (IF PRAY IN CONGREGATION)

 Muslims offer prayers both individually i.e. praying alone and communally i.e. praying
with other members of community in congregation. Muslims offer prayer in
congregation for various reasons.
 By offering prayers in congregation they want to act upon the Divine orders. Allah
Himself orders believers to offer prayers with others. It is stated in Quran:
“Establish regular prayer and give poor tax and bow down your heads with
those who bow down” (2:43) Al-Baqarah.
 Surah Fatiha also highlights the idea of praying together. As we see in the
translation of Surah Al-Fatiha, we speak as a community not an individual; “You do
we worship Your aid we seek. Shoe us the straightway” (1:5-6). Therefore, to
exhibit the true meaning of Al-Fatiha it is essential to offer prayer in congregation.
Moreover, the prayer becomes more powerful in congregation.
 The prayers in congregation are highly rewarding and beneficial for Muslim
Individuals.
 Congregational prayers are superior than offering prayer alone. Not only Quran
declares congregational prayer as superior, the Prophet (PBUH)also declared its
superiority by highlighting the virtues of congregational prayer. It is reported that
the Prophet (PBUH) once Said: “The prayer in congregation it twenty-seven times
superior to the prayer offered by a person alone”. (Bukhari).
 Other than this, more virtues are highlighted in Ahadith related to congregational
prayer. One such is to offer prayers in the first row during congregation. The one
who offers prayers in the first row in congregation gains most of the rewards and
blessings. The Prophet (PBUH) said: “If you were to know the reward in
performing the prayer in the first row, you would fight amongst yourselves to
stand in the first row.”
 The five daily prayers in congregation make the rest of the days’ time as valuable as
worshipping. In this connection the Prophet (PBUH) said “He, who attended the
congregation for Isha prayer, he received the reward of half the nights

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warship and he who attended both Isha and Fair prayer with the congregation

MUHAMMAD YOUSUF MEMON

he received the reward of the whole nights worship.”
 It is also reported that if one offers prayers in congregation his minor sins are
forgiven that he committed between the prayers.
 The offering of prayers in congregation helps Muslims to avoid incurring the hatred
of Prophet (PBUH). Prophet (PBUH) stressed much on believing men to offer their
obligatory prayers together. This is evident from the following words he (PBUH)
remarked for the necessity of prayers in congregation. Once he (PBUH) said: “I
intend to tell the Muezzin (person who calls the Azaan) to call out the Takbir
and ask someone to lead the prayer and I myself set the house of that person
on fire who did not attended the congregational prayer.”
 The congregational prayers are also essential to get rid of Nifaaq (hypocrisy) and
the hell fire. The Prophet (PBUH) said: “The believer, who offers prayer five
times a day with congregation and also finds Takbir-e-Ulaa (First Takbir) for
forty days consecutively for the sake of Allah, is freed from the torment of
heft and hypocrisy.”

COMMUNAL
 Another purpose of congregational prayers is to bring the community closer and
together. Therefore, the congregational prayers are also beneficial for Muslims as
community.
 They help Muslims to recall the Islamic concept of equality. During the
congregational prayers, rich and poor, black and white, masters and slaves all stand
together in same row shoulder to shoulder before one common God. This brings
sense of equality among the believers that they all have been given similar
obligations to please Allah in order to earn success of both worlds.
 When they stand together in front of one. God attempting to please. Him in a
uniform way, this reminds them of their similarities that they all are the servants
of Allah who are dependent on Him alone and who desire to earn. His pleasure by
praising and worshipping Him alone.
 They make it easy for Muslims to share news, joy, and grief. After congregational
prayers believers greet and see each other. This brings opportunities for Muslims
to know each other, to become friends and also to understand the circumstances of
their lives. Muslims remain concerned for the welfare of their friends and they feel
motivated to solve their problems mutually.
 On becoming attached and concerned for each other, Muslims always remain there
for their brothers/friends at the time of Joy or grievance. They celebrate
together in festivals like Eid and Nikah reception.

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 They also remain there for each other at difficult times. They pray on the dead of
MUHAMMAD YOUSUF MEMON

their brothers/friends, seek forgiveness for them and also console them.
 Thus, the five daily Prayers in congregation also promotes a sense of unity and
brotherhood among Muslims.

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MUHAMMAD YOUSUF MEMON

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IMPORTANCE OF FASTING
MUHAMMAD YOUSUF MEMON

 Fasting is one of the pillars of Islam.

 It was made obligatory in 2 AH. The Holy Quran says, “Fasting has been
prescribed for you as it was prescribed for those before you so that you
may learn self-restraint.” [2: 183]
 Allah’s Apostle said, “When the month of Ramadan starts, the gates of the
heavens are opened and the gates of Hell are closed and the devils are
chained.”
 The Holy Prophet (saw) also laid stress in it. He said, “Fasting is a shield and
protection from the fire and from committing sins.”
 It means that fasting helps a person to fight against the evil forces and lower
self and Satan. He also said in a Hadith-e-Qudsi, “Fasting if for Me and I
shall compensate it.”
 He also said,“By Him in whose hands is my soul is, the unpleasant smell
coming out from the mouth of a fasting person is better in the sight of
Allah than the smell of musk.”
 The Prophet (saw) said,“There is a gate in Paradise called Ar-Raiyan, and
those who observe fasts will enter through it on the Day of Resurrection
and none except them will enter through it.”

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HOW FAST IS CARRIED OUT?

MUHAMMAD YOUSUF MEMON

METHOD OF FAST
 Fasts are started when the new moon of the month of Ramadan is sighted and
stopped when the new moon of the month of Shawwal is seen.
 Therefore, all adult and sane Muslims must fast from dawn to sunset every day in
the ninth month of Islamic calendar i.e. Ramadan.
 Few Muslims are exempted from fasting. They are pregnant women or mothers of
new born babies, the travelers, the old and diseased, slaves or people in danger and
children. Other than these every fit and healthy believer is supposed to fast for
the whole month in the following manner.
 Muslims have a breakfast, the Sehri (morning meal), before dawn.
 This is a pre-dawn meal which is taken in preparatory phase of fasting. It is taken
because it is the Sunnah of Prophet (PBUH). The Holy Prophet (PBUH) said: “Take
meals a little before dawn, because there is a blessing in taking meals at that
time”.
 Also, it is taken to gain energy for the coming day which is spent without having
food and drink.
 Muslims then state the formal intention to fast.
 The intention (Niyyah) is mandatory for keeping fast. Though uttering words is not
necessary for it still many Muslims intend it formally by uttering these words: “I
intend to keep fast for the following day of Ramadan”.
 Muslims then offer their mandatory prayer of Fajar. The believing men go to the
mosque and offer their Salah in congregation where as women offer them at home
individually.
 Muslims throughout the day abstain from food and drink i.e. called Imsak. Keeping
fast means to stop eating and drinking from dawn till sunset therefore, during
these hours any food or drink should not cross the throat by either internal or
external means. The Quran states this in Surah Baqarah:“Allah has ordained
for you eating and drinking until the whiteness of the day becomes distinct
from the blackness of night at dawn.” [2: 187]
 Any food which crosses the throat by means of eating, drinking or vomiting makes
the fast void. The void fasts are then compensated by offering Qaza or Kaffara.
 Qaza is offered when fast is made void accidentally or due to some genuine reason.
It is compensated by keeping one fast in return. (optional point)
 Whereas Kaffara is offered when fast is nullified intentionally. It is compensated
by either offering sixty consecutive fasts or offering two times mouthful meal to
sixty poor of the society.

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 During the day hours, Muslims also abstain from smoking, sexual intercourse,
MUHAMMAD YOUSUF MEMON

medicines etc.,
 While fasting smoking and marital relations also make the fast void. Moreover,
medicines which are swallowed do the same.
 Injections which are taken directly into the stomach or brain are also forbidden as
they nullify fast especially the nutritional injections.
 But injections on the muscle are allowed in fasting similarly, using eye/ear drops
wouldn’t affect the fast as long as they don’t reach ones throat. Jurists have
allowed diabetic patients to use Insulin during fast in order to keep a check and
control on diabetes. Asthma patient are disallowed to use pumps (Asthma inhalers)
as they release liquid that nullifies fast.
 Muslims also abstain from evil and forbidden acts.
 In the entire day Muslims try to remember and invoke Allah and to recite Quran as
much as possible.
 They also avoid any kind of act which can affect the true spirit and soul of their
worshipping.
 The Prophet (saw) said:“Whoever does not give up lying and acting on lies
during fasting, then Allah (SWT) has no need of him giving up food and
drink.” (Bukhari)
 During the day hours Muslims should live their lives as normal making no concessions
to the lack of food. They shouldn’t oversleep while fasting and should stick to their
regular routine Work.
 They should not complain about hunger and thirst during fast. Also, imagining,
discussing and unnecessarily staring at food are not liked.
 Muslims then offer Zuhar prayer which they offer in congregation or alone.
 Around ninety minutes prior to the end of fasting, Muslims offer Asar prayer.
 Mosques are full during the congregational prayer as most of the Muslims get free
from their routine work and wait for the Sunset.
 After Asar many Muslims try to remember Allah as much as possible and conclude
their fast with the praises to Allah. They do this by reciting Tasbih’at murmuring
creeds and by reciting Quran in mosques or at home.
 After abstinence during the daylight hours from food, drink and forbidden acts;
Muslims break their fast at sunset. After the setting of the sun the fast is broken
by reciting the following prayer mentioned in Tarmidhi: “O Allah! I fasted for you
and I now break the fast for you”.
 Muslims then have their evening Meal, Iftari.
 Muslims try to have this meal right with the call of Maghrib prayer because Prophet
Mohammad (PBUH) expressed his pleasure for those people who quickly break their

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fast. Holy Prophet (saw) said, “Allah said: The dearest of My Servants, in

MUHAMMAD YOUSUF MEMON

My sight are quickest breaking of the fast.”
 Muslims often begin this meal by having dates in odd numbers which is the Sunnah
of Prophet (PBUH) or by having water. Prophet (saw) said: “When one of you
breaks his fast, he should do so with dates, for they provide blessing. But
if one cannot get any, he should break his fast with water, for it is
purifying.”(Tirmizi)
 Muslims also try to have this meal with their friends and relatives. This is for the
reason that they try to celebrate and express the spiritual uplift they receive by
this act of worship.
 Moreover, the meal is taken with as many people as possible to earn the high
rewards and virtues of offering Iftari to those who observed fast.
 They then perform their mandatory prayer of Maghrib.
 Muslims try to be present at recitations of the Quran, Tarawih prayers, in the
evening.
 This additional prayer which is of 20 units is offered in Ramadan after Isha prayer
and before Witr.
 This is a Sunnah prayer in which efforts are made to recite as much of the Quran
as possible.
 In many mosques, the whole Quran is recited in Tarawih prayers.
 This prayer is generally performed in congregation but those who cannot join
congregation especially women offer Tarawih at home individually.

OTHER PRACTICES
 Some Muslims withdraw to mosques for the last ten days of Ramadan.
 Aitikaf is offered by withdrawing to the mosques.
 Aitikaf is offered in order to search the night of power in the last ten nights of
Ramadan.
 The Prophet (PBUH) Himself used to confine himself to the mosque in the last ten
days of Ramadan, and would say “Seek the LaylatulQadr (The night of power) in
the last ten days of Ramadan”.
 For Aitikaf, Muslim women withdraw to the certain part of their dwelling to
perform it.
 Those who do not offer Aitikaf, spend these nights and search the night of power
from
 21st,23rd,25th, 27th, and 29thnight of Ramadan by attending to mosques or by
offering acts of worships at their homes.
 By the end of Ramadan Muslims give a charity called Zakat Al-Fitr.

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 It is compulsory on every male or female, free or slave and child or adult. It is paid
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en food items like dried dates, dried cheese, barley or raisins. One Sa’a i.e. 3.5 kg
of any of the mentioned food items is paid. However, on wheat half Sa’a i.e. 1.75 kg
can be paid. In Urban areas Muslims usually pay equivalent cash of the listed food
items at mosques, welfares or to the poor and needy.
 At the end of Ramadan Muslims celebrate Eid.
 After sighting of the moon which confirms the next month i.e. Shawwal they
celebrate a festival, EidulFitr on 1stof Shawwal, the 10thmonthof Islamic Calendar.
 It is a day of thanksgiving and happiness and one of the great occasions for the
Muslims community.
 Muslims offer special prayers in congregation and thank Allah for His blessing and
Mercy.

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MATTERS THAT CANCEL OUT FASTING

MUHAMMAD YOUSUF MEMON

 The boundaries which must not be transgressed are set of fasting. These are
abstinence from food, drink, medicine, marital relations, using nutritious injections
etc.
 In case, the boundaries told are transgressed while fasting, it makes the fast void.
 These acts could be one of following which cancels the fast.
 By intentional eating or drinking fasting is nullified.
 If someone takes food or drink intentionally and it gets down the throat this
cancels the fast.
 But if someone has taken food mistakenly and had forgotten that he/she was
keeping fast, it doesn’t harm the fast and it can be continued.
 Nutrition by other means also make the fast void.
 If someone takes medicines in form of tablet, syrup etc. it will make the fast void.
Nutritious injections also do the same. However, injections on muscles do not make
any harm.
 Intentional or unintended vomiting also nullifies fasting.
 Fasting is also cancelled by sexual intercourse.
 Not only intercourse, intentional ejaculation cancels out ones the fast. However, if
it’ happens unintentionally it doesn’t make any harm to the fast.
 Kaffara, Qaza or Fidya has to be given in place of cancelled fast due to any of the
abovementioned reasons.
 If fast cancels out intentionally before the sunset by any means like drinking,
eating, intercourse etc. then Kaffara is to be given.
 Kaffara is to compensate missed/cancelled obligatory fast by keeping 60 continuous
fasts after the month of Ramadan. If any of fast is missed during the
compensatory process, the counting of 60 would begin from the start.
 In case, a person is unable to keep fast for sixty days due to health issues, then
Kaffara is to be given by offering two meals with full amount of mouthful food for
sixty poor people.
 If fast is broken due to some valid excuse or reason like sudden sickness,
menstruation, vomiting, taking food or drink due to loss of consciousness etc. in this
manner Qaza fast is to be performed.
 Qaza is to compensate fast with the same number of fasts missed or cancelled
unintentionally.
 If someone who could not keep the compensated fast due to health issues that
observing fast could make the person’s condition worse or it could take his life or
the person is too old to compensate it, Fidya is to be given then.

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 Fidya is the amount calculated by 1% of the rate of wheat in place of every fast
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missed/cancelled. Only those people would give Fidya who can’t perform Qaza.

ZAKAT AL-FITR OR FITRANA

 Zakat al-Fitris the charity paid by Muslims in the month of Ramadan.
 It is Wajib (Compulsory) on male and female, free and slave and young and old.
 Hazrat Abdullah bin Umar (RZ) said: “The Prophet PBUH commanded us the
payment of one Sa’a of dates or one Sa’a of barley as Zakat al-fitron every
Muslim, young and old, male and female, free and slave”.
 It must be paid by the head of the family or individuals in the month of Ramadan by
1st Shawwal before Eid prayers. If one forgets, he must pay it as soon as he
remembers.
 The rate of Zakat al-Fitr is same for everyone regardless of one’s income brackets.
 Hazrat Abu Said Khadri (RZ) said: “In the lifetime of Prophet (PBUH) we paid
Zakat al-fitras one Sa’a of food; dried dates, barley, dried cheese or raisins.”
 One Sa’a is four double handfuls or 3.5 kg approximately.
 Once can give one of the following food items or equivalent cash as Zakat al-fitr
a) Dried dates 3.5 Kg. b) Barley 3.5 Kg.
c) Dried cheese 3.5 Kg. d)Raisins 3.5 Kg.
 In the ruling period of HazratMuawiya (RZ), wheat was more expensive than the
above mentioned food items. Therefore, by the consensus the companions and other
Muslims of that period paid Zakat al-fitr as half Sa’a of wheat i.e. approximately
1.75 Kg.
 The recipients of Zakat al-Fitrar are the same who can receive Zakat. These
include the poor and needy, the collectors of Zakat, those in debt, the 40 travelers,
the slaves or prisoners, thosewho are in the way of Allah (Mujahideen) and those
hearts which can reconcile.

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BENEFITS OF FASTING

MUHAMMAD YOUSUF MEMON

INDIVIDUAL BENEFITS
 Fasting offers many benefits for individuals.
 It fulfils obligation. Fasting is the 3rdpillar of Islam and also an obligatory act. The
Quran states: “Fasting is prescribed to you as it was prescribed to those before
you...” (2:183) Al-Baqarah. Thus, by keeping fast an individual offers his
necessary duty and fulfils obligations. It eventually brings us closer to our Almighty
Allah and to our religion.
 It causes the pleasure of Allah. The Prophet (PBUH) said: “The smell of the mouth
of a fasting person is better in the sight of Allah than the smell of musk”.
(Bukhari).
 It washes sins. Fasting involved a lot of hard work being put in by a believer in order
to fulfill his obligation and to please Allah; Allah in turn rewards the believer by
washing away his sins. Only Allah alone knows what bounties would be rewarded to a
fasting believer for his patience and perseverance. The Prophet (PBUH) said:
“Whoever observes fasts during the month of Ramadan out of sincere faith and
hoping to attain Allah’s rewards then all his past sins will be forgiven.”
 It develops self-control and helps one to overcome selfishness, greed, laziness and
other faults. Fasting primarily requires one to abstain from eating and drinking
from dawn till dusk along with avoiding all other prohibited activities, these
observances create self-control and steadfastness in an individual as he/she puts
his/her desires aside and values his/her obligations. The Quran highlights the
virtue of fasting stating that Fasting is prescribed to the believers so that they
may learn self-restraint. (1:183) Al Baqarah.
 It helps one to overcome selfishness, greed, laziness and other faults. Fasting also
helps us to realize the value of what we have and what others might not have, which
creates feelings of selflessness and the urge to share with the less fortunate.
Hence, fasting helps to bring out the best of a person and eventually helps a person
to become generous. The Quran states: “and fast, it is better for you, if only
you knew.“(2:184) Al-Baqarah.
 It is also the annual training program to refresh one for carrying out the duties
towards Allah which brings him closer to Allah and makes him obedient towards Him.
Thus, fasting makes believers pious and righteous.
 By keeping fast for the whole month every individual feel a spiritual uplift. He feels
the purity in him and becomes aware of his priorities that along with the worldly
life, the preparation of his after life is also what he should be focused on doing. In
this process, it makes believer a responsible and God fearing Muslim.

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 It has numerous health benefits. Several studies have proved that fasting for a
MUHAMMAD YOUSUF MEMON

whole month acts as a yearly body cleanser and clears out the system of our bodily
functions from all impurities and toxins, making one healthy and increasing our life
span. It ultimately leads to a believer being saved from many illnesses. Two of the
most highlighted health benefits of fasting are improved digestive system and
stronger immune system.
 It is a mean to cut sexual desires. The lack of food intake causes the body to be
fatigued hence resulting in a drop of sexual desires. The Prophet (PBUH) said: “The
medication against sexual desires of my Ummah is Fasting”. In another Hadith
reported by HazratAbdullah bin Masud (RZ), the Prophet (PBUH) said: “O Youths!
Whoever amongst you is able to many then let him do so, since it retains eyes
and protects the private parts, and who is unable let him fast because it is a
shield for him.” (Agreed)
 It helps us seek forgiveness for all our sins. Since the whole month of fasting is full
of blessings and is a great source to earn God’s blessings and seek His forgiveness
therefore while keeping fast, when one with displaying sheer discipline and self-
control seeks God’s forgiveness, he/she surely receives it. The Prophet (PBUH) said:
“In every day and every night, during the month of Ramadan, there are people
to whom Allah grants freedom from the Fire. (IbneMajah).
 It also teaches one to control love for comfort and slumber. Other than teaching us
self-control and steadfastness, fasting also eliminates or decreases our love for
comfort and sleep, as a believer focuses on his religion and prayers during Ramadan,
which involves staying up all night to pray during the last ten nights or the month or
breaking up sleep to wake up for the meal before dawn. Hence, the tough routine
reduces the love for comfort in a believer.
 It makes one sympathetic and responsible. Feeling deprived of the two most basic
needs of life i.e. food and water, a believer develops a sense of sympathy towards
the less fortunate who struggle for these basic needs and the ones who are
deprived of them. This in turn increases the sense of social responsibility of a
believer towards the poor and the destitute.
 It helps to become grateful for God’s blessings especially for provisions. Not being
able to consume food or water even if one is feeling very thirsty or hungry, or not
being able to sleep or rest in order to stay up to attain the bounties to be given by
Allah, helps us to be thankful to Allah for all that He has bestowed upon us and all
the benefits we have received despite of all our sins, this results in a believer being
grateful to Allah for His blessings.
 It religiously motivates a Muslim and mentally relaxes him and his conscience. The
constant dedication, concentration and determination boosts believer’s spirit and
motivates him religiously. It also provides a mental cleanse to believer by making

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him feel relieved of the burden of the sins he carries on his shoulders; hence

MUHAMMAD YOUSUF MEMON

making a believer more motivated and mentally relaxed.
 Above all, fasting is highly rewarding. The Prophet (PBUH) said: “There are two
pleasures (moments of happiness and joy) for a fasting person, one at the time
of breaking his fast, and the other at the time when he will meet his Lord.”
(Bukhari).
 Also, it is stated in Hadith-e-Qudsi that Allah says: “Fasting is for Me and I shall
certainly compensate it”.

COMMUNAL BENEFITS
 Fasts of the month of Ramadan bring many communal benefits for Muslims.
 It creates the sense of togetherness; Fasting unites us by creating a sense of
togetherness among us as we realize that we are all working very hard together to
achieve the same goal which is to please our Lord and to attain His blessings. It
helps us to feel more united and equal as one Ummah. This realization that we all
are the followers of One God brings unity, strong bonding and harmony among the
Muslims community.
 It also develops the sense of Equality among us. The rules and obligations of fasting
are same for every believer, regardless of their worldly status, regardless of how
rich or how poor they are. This creates a sense equality in all Muslims which is of
utmost importance for a believer.
 It develops sympathy for poor and needy and encourages to help them. The
abstinence from food and water and the long fasts with several hours of thirst and
hunger pangs; help the fortunate and wealthy people to realize the hardships and
troubles of the poor people of society who have to struggle to get even a single meal
in a day. It creates sympathy in the heart of the rich for the poor. Thus, the rich
tries to help the poor. The fortunate people of the society usually pay alms and
other charities in this month which greatly helps the poor in their hardship.
 It connects the community. Fasting connects the different classes of the society
like the rich and the poor. The rich believers realize the hardship of the poor
people and feel sympathetic towards them while the poor believers receive the alms
and help from the rich believers which makes them feel grateful and closer to the
more fortunate social class. On receiving help from the rich, the poor respect them
and avoid thinking ill for them.
 It circulates wealth. The obligation of giving alms especially in the month of
Ramadan circulates the wealth from the rich to the poor, hence creating an
economical balance in the society. The financial aid for the poor doesn’t make the
rich richer and poor poorer, it rather allows the economy to flourish by creating

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chances for poor and other less fortunate to get financially established and
MUHAMMAD YOUSUF MEMON

spending a peaceful and dignified life. Thus, it helps community to prosper.

 It increases the sense of social responsibility. A fasting individual, realizing the
hardships faced by the poor people of the society, feels an increased sense of
social responsibility. He feels the urge to help the poor more often to reduce their
sufferings as much as possible.

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IMPORTANCE OF ZAKAT

MUHAMMAD YOUSUF MEMON

 Zakat is one of the five pillars of Islam.
 It is mentioned in Holy Quran in thirty two places.
 It is mentioned with Salat in six places. It shows that it is equally important.
 Other pillars are our duty towards Allah and Zakat is our duty towards fellow
Muslims.
 The Holy Quran says,“And establish prayer and pay zakat and bow down with
who bow down.” [2: 43]
 The Holy Quran promises of multiplied returns as the money spend in his ways.
The Holy Quran says, “…but that which you give in Zakat seeking Allah’s
Countenance, then those they shall have manifold increases.” [30: 39]
 Severe punishments are also mentioned in the Holy Quran for those who do not
give Zakat. It says, “…And those who hoard up gold and silver and spend
them not in the way of Allah, and announce them unto a painful torment.
On that day that will be heated in the Hell and with it will be branded
their foreheads, their flanks, and their backs. [9: 34 – 35]
 The Holy Prophet (saw) once asked a lady about Zakat of her two bangles of
gold. She replied in negative. So he said, “Then the bangles are of fire.”
 Allah’s Apostle said, “Whoever is made wealthy by Allah and does not pay
the Zakat of his wealth, then on the Day of Resurrection his wealth will be
made like a bald-headed poisonous male snake with two black spots over
the eyes. The snake will encircle his neck and bite his cheeks and sa ys, ‘I
am your wealth, I am your treasure.”
 He also said: “Do not withhold your money, (for if you did so) Allah would
withhold His blessings from you.”
 Hazrat Abu Bakar (RA) fought against those tribes who refused to pay zakat.

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HOW ZAKAT IS CARRIED OUT?

MUHAMMAD YOUSUF MEMON

OBLIGATION AND RATE OF ZAKAT

 The Word Zakat is derived from the word Zakah which generally means to purify or
to increase. While Zakat which is the fourth pillar of Islam, is actually the
purification of one’s wealth.
 It is a tax levied on surplus, wealth paid by Muslims’ every year. It is not a state tax
nor is it meant for State to utilize in policies and constructions.
 The Quran states the necessity of payment of Zakat in the following words:
“Observe the prayers, pay the Zakat, and obey the Messenger; it may be that
you will receive Mercy”. (24:55) Al-Nur OR “Offer prayer and give poor tax
(Zakat)……” (2:43) Al Baqarah.
 Zakat is obligatory upon the one who is sane, who is Muslim and adult and the one
who owns a property to the extent of Nisab that has been in his possession for one
year uninterruptedly, such possessor is called `Sahib-e-Nisab.’
 Nisab is the minimum amount of wealth after owing which, one becomes Sahib-e-
Nisab and Zakat becomes obligatory upon him.
 In order to check ones property whether it is to the extent of Nisab or not, his
property is measured on the basis of Gold and Silver or equivalent cash as per their
rates.
 On gold savings it is on 7.5 Tolas/87.48 grams or exceeding from it. A person who
possesses gold equivalent to this or more for the whole one year is termed as
Sahib-e-Nisab (rich) and likely to give poor tax (Zakat) on it after the year passes
over. Similarly on savings of silver it is 52.5 Tolas/612.36 grams or more.
 In matters of cash one who possesses the amount equivalent to the rate of either
gold or silver for the whole year would be termed as Sahib-e-Nisab and would give
Zakat after the year passes over.
 On these savings Zakat is 2.5% of the possession. At the end of the year, 2.5% of
the possessed wealth i.e. gold, silver and cash in any form, will be calculated and
given away.
 For business items it is the same rate of 2.5%.
 On, articles that are stocked for sale and savings from them or rental income or any
kind of cash savings which is exceeding amount 200 dirhams the same rate of 2.5%
will be calculated at the end of the year and will be given to the destitute.
 Other than these, there are set percentages for other possessions as well.
 Other possessions include land for business means, animals, mines etc.
 On land irrigated by natural water like rain, spring and river water 1/10thof the total
produce will be calculated and given away on every production. Whereas on land
irrigated by artificial means of water like canals, tube wells, tributaries and well

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1/20thof the total produce will be calculated and given away as poor tax on every

MUHAMMAD YOUSUF MEMON

production.
 In case of mines the poor tax (Zakat) levied is 1/5thof the total produce on each
mine at the time of every production. 1/5this called Khums.
 In animals, one sheep or goat will be given from 40-120, from 121 to 200 one more,
from201 to 399 one more sheep, from 400 to 499 one more and then one more on
every hundred.
 For bulls/cows/ buffaloes one year old calf will be given on first set of 30 cows, on
every other set of 30 another calf will be given.
 On 30-39 bulls/cows/ buffaloes a one year old calf will be given. On 40-59
bulls/cows/ buffaloes a two year old calf will be given. On 60-69
bulls/cows/buffaloes two one year old calf will be given. On 70-79 bulls/cows/
buffaloes one a year old and one a2 year old calf will be given. On exceeding 80-89
bulls/cows/ buffaloes 2 two year old calf will be given. On 90-99 three a year old
calf will be given. So, what has increased; a year old calf on every thirty and a two
year old calf on every forty.

TIMINGS OF ZAKAT
 Most of the Muslims give out their Zakat during the month of Ramadan.
 Although it is not an obligation to pay Zakat in this particular month but Muslims
intend to fulfill their payment of Zakat during the holy month to be rewarded with
70 fold blessings on the fulfillment of their obligation.
 Moreover, Zakat is to-be paid after every one lunar year passes by thus, Muslims
calculate the time period according to the Islamic months regardless of the
Gregorian calendar. Since 32 years of the Gregorian calendar amount to 33 years of
the lunar Calendar. Therefore, giving away Zakat as per Gregorian calendar might
cause missing a year’s Zakat.
 Since it has to be calculated as per lunar months from one year to another, it is
convenient for Muslims to remember the Islamic month Ramadan therefore they
prefer giving Zakat in this month. Another reason to pay it in Ramadan is the feeling
of helping the poor generated in their hearts after keeping fast for the whole
month.

RECEPIENTS OF ZAKAT
 The 60thverse of Surah Tauba mentions eight categories of the Mustahiqeen-e-
Zakat (the deserving recipient of Zakat)in the following words: “Alms are for the
poor and the needy and those employed to administer the (funds); for those
whose hearts have been (recently) reconciled (to truth); for those in bondage

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and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained
MUHAMMAD YOUSUF MEMON

by Allah and Allah is full of knowledge and wisdom” (9:60) Al-Tauba.

 The ones in need have been given the top most priority
 The poor and needy ones who are unable to support themselves and their families
are counted among the receivers of Zakat until they find any means to livelihood.
 These people who possess wealth below the Nisab are known as Fuqa’ra (poor and
destitute).
 The people who opt for begging or other such ways due to insufficient earning are
also one of the ‘Mustahiqeen’. So, Zakat is given to them to finish their dependency
providing chance to be independent.
 Zakat can also be paid to the new converts of Islam. The ones who have newly
entered in the folds of Islam can be paid Zakat too as they need means to settle
and start a new life.
 Certain prisoners of war or slaves can receive Zakat. The prisoners of war who are
to be freed after the payment of ransom can be given Zakat by keeping in mind that
they must be Muslims as it has already been stated that Non-Muslims cannot
receive Zakat.
 The Muslim slave whose master has set a price to be paid for his freedom can be
paid Zakat too, in order to make payment to his master.
 Muslim debtors unable to pay back legal loans can be counted among the
Mustahiqeen.
 Muslims in debt who do not possess enough wealth to payback the legitimate loans
borrowed under dire consequences can also receive Zakat to clear their loans and
have peace in their social and business life.
 Zakat can be used to pay the wages of the Al-Alamin.
 Al-A’lamin are those people employed for the collection of Zakat regardless that
they are needy or not. Because they offer their services with time, efforts and
energy this is why they can receive wages from the collected amount of Zakat.
 The destitute travelers can receive Zakat as well.
 The travelers in journey who are deprived of basic needs due to difficulties no
matter they if are well of at home; can also be given Zakat. Sometimes the traveler
meets with situation on which he loses everything he brought. In such cases, to help
those out they can go back to their home towns, the amount of poor tax can be
given.
 Zakat can be made of use for the payment of people engaged in the service of Allah.
 The people engaged in services in the way of Allah such as the Islamic preaching or
the defense of the rights of other Muslim brothers, are applicable for the
receiving of Zakat.

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 The next of kin and the orphans can also be paid Zakat to. The Quranstates: “Say

MUHAMMAD YOUSUF MEMON

whatever of your wealth you send shall be for your parents, and for the next
of kin ...”Al-Baqarah (2:215).
 Other people are also counted among the Mustahiqeen e Zakat.
 A wife,if she is a person of means, can give Zakat to her husband if her husband is
truly needy.
 If the husband has suffered a loss or in debt, the wife can give Zakat to him.
 When the husband has straitened circumstances or is poor and needy so much that
his wealth does not amount to Nisab, the wife can give Zakat to him.
 The ones who refrain from asking are also the receivers of Zakat.
 In our community there are many Muslim brothers who refrain from asking for any
help, aid or economical support.
 Muslims should, also look for such ones and help them out through the medium of
Zakat.
 In the abovementioned categories of recipients of Zakat, Muslims must make sure
that the one they are giving Zakat to, doesn’t have amount equivalent to Nisab and
they are not rich as per the rules of Islam. Hadith says, “Charity may not be
given to a rich man.” (Tirmizi)

NON-RECEPIENTS OF ZAKAT
 There are few who cannot receive Zakat no matter how difficult circumstances
they see. It cannot be given to Syeds or Sa’dat (descendants of the Holy Prophet
(PBUH) in his saying mentioned that Zakat is the filth of people’s wealth. Filth is
impure and is not for me and my descendants. Prophet (saw) said: “These sadaqat
are only people’s impurities, and they are not lawful for Muhammad (saw)’s
family.” (Sahih Muslim)
 Zakat can also not be given to those relations who are in hierarchy means ones
parents or children cannot be given the amount of Zakat.
 Zakat is not for Non-Muslims as it is right for only those destitute who part of
Muslim community are.
 Since it is a tax collected for poor therefore it cannot be given to people as a
payment for services not can it be spent on any constructional work or for the
purchase of property.

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BENEFITS OF ZAKAT
MUHAMMAD YOUSUF MEMON

INDIVIDUAL
 Zakat which is an obligatory act and economical form of worship is beneficial in
various ways.
 It fulfils obligation. Zakat, being the 3rd pillar of Islam, is a mean of fulfilling an
obligation for a believer in order to attain righteousness and the pleasure of our
Almighty Allah. It reminds us of our duties and responsibilities towards our religion
as a Muslim. The Quran states about the obligation of Zakat: “Establish regular
prayer and give poor tax…” (2:43) Al-Baqarah.
 It also makes us steadfast in the performance of our obligations. Zakat is a pillar of
Islam, thus, it lays the foundation of our beliefs and practices. The timely payment
and careful calculation of Zakat helps a believer in being thorough and steadfast in
his duties towards religion. The believer feels closer to Islam and it’s just laws, in
turn resulting in steadfastness in the performance of all obligations which makes
him a better Muslim.
 It helps to purify the wealth of the owner by discharging a certain amount in the
way of Allah. Sahib e Nisab legitimately owes certain part of his wealth to the poor
of the community therefore after giving it away he purifies his wealth with any sort
of amount earned and kept with transgression. It also assures the believer that
after the payment of Zakat, he is the owner and carrier of a purified wealth.
Hence, Zakat purifies ones wealth at the end of the year. The Prophet (PBUH) said:
“Zakat is the dirt of people wealth...”
 It increases ones wealth. When believer spends in the way of Allah, Allah multiplies
it which results in increase of wealth and blessings of Allah. “The example of those
who spend their wealth in the way of Allah is like a seed (of grain) which grows
seven spikes; in each spike is a hundred grains. And Allah multiplies (His
reward) for whom He wills…” (2:261) Al-Baqarah.
 Secondly, it purifies the heart of the believer from the love of wealth and agreed
as he/she willingly gives a portion of their wealth to someone else. One of the most
common weaknesses for man these days is his greed and lust for money and wealth.
The payment of Zakat not only frees one from these weaknesses, but also helps him
develop generosity and love for mankind. The Prophet (PBUH) said: “Every day two
angels come down from Heaven and one of them says: ‘O Allah! Compensate
every person who spends in Your cause’, and the other (angel) says: “O Allah!
Destroy every miser”. (Bukhari). By letting go for this love for wealth, in the name
of Allah, he can enrich his spirituality and avoid wrath of Allah.
 It teaches the Muslims to look beyond their wants and needs and become
responsible and generous believers, and help the ones who face difficulties of life.

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Our busy life and hectic schedules alongside with our selfish personalities, have led

MUHAMMAD YOUSUF MEMON

believers to be unaware of the hardships faced by the poor and the less fortunate
people of the society. Zakat, being an obligation, acts as a yearly reminder for us to
help us remember our brothers in need and our responsibilities towards them. It
reminds us that our Prophet bound us in the bond of brotherhood because of which
we are to help our fellows in times of need.
 Zakat makes the payer be grateful to Allah for all the blessings he has been
bestowed with. For the legitimate payment of Zakat, a believer has to find the
authentic Mustahiqeen e Zakat. This search makes him meet the destitute and find
out about their difficulties rand pain. It makes the believer feel blessed and
fortunate to not be in their position and having the ability to help others rather
than receiving help. Thus, Zakat reminds a believer of how thankful he should be to
Allah for the bounties Allah has given him
 Zakat minimizes the suffering of the needy and also removes envy of the rich from
the receiver’s heart. ‘So by this it creates spiritual and humanitarian interactions
between Muslims ‘and helps in covering the social bridge that gets build between
the rich and the poor. The rich become more aware and careful about their
responsibilities towards the poor, while the poor who receive Zakat have enough
funds to minimize their sufferings which in turn help them in thinking positive about
the rich and diminishing the envy they develop for them.
 It helps the poor to become independent. Many people in our society remain poor
because of the lack of funds to start a business or to establish a workplace to
utilize their skills, in order to earn a decent living for themselves. The payment of
Zakat acts as the capital amount to start a business which helps them in
establishing and stabilizing themselves financially. This way they can live and earn
independently.

COMMUNAL
 There are numerous communal benefits of Zakat:
 One of the communal benefits of Zakat is evident from the rule of HazratUthman
(R.Z) when there were no poor people left to be given Zakat to, because of the
proper Payment of Zakat and circulation of wealth.
 There are numerous other communal benefits of Zakat.
 It purifies halal money and brings it under the assurance ofAllah. A society of
Zakat payers circulates Halal and pure money which is under Allah’s assurance, so
the society will never see shortfall of sustenance (Rizq) except Allah’s will.
 It increases production volume in the economy. When Zakat is paid to the less
fortunate, they tend to buy various goods with it which increases the demand and
the manufacturers have to increase the production volume to sustain the supply.

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The increased demand and supply help in boosting the overall economy. In simpler
MUHAMMAD YOUSUF MEMON

words, more buyers need more products and more sellers for which the need and
space for the establishment of new businesses arises, giving a chance to, many
others to establish businesses and start earning a living for themselves.
 It lowers unemployment rates and raises living standards, hence causing a decline in
criminal activities. When the poor are given Zakat, they are more likely to easily
enter into a small business and earn a living to be independent and rich in the times
to come. Hence, the, lowered unemployment rates results in a flourished economy
and a more peaceful society with lesser crime rates as well.
 It prevents wealth inequality. The rich believers, as per an obligation share their
wealth with the poor through which wealth is regularly and equally circulated and
everyone gets to have their rightful share of economy’s wealth. Thus, the rich
doesn’t get richer and the poor doesn’t get poorer.
 It reduces the rate of domestic or sexual abuse, child labor and other such social
pests. The lack of funds don’t allow the poor people to educate their children, those
children become victims of child labor at a very young age. The very same children
then grow up not being able to find good jobs due to lack of education; and not
being able to establish businesses due to the lack of funds. The constant failures
and stress cause them to be frustrated and stressed which might result them in
doing domestic abuse. The frustration might also result in them adopting theft and
sexual abuse as their way out. Therefore, the payment of Zakat saves the believers
from a vicious circle of sins.
 It links the rich and poor. The rich feel a sense of responsibility towards the
underprivileged/ deprived members of their society so in response they try to help
them out. On observing the performance of responsibility and generosity of the
rich, the poor feel a sense of reverence towards their helpers. Therefore, due to
the payment of Zakat, the virtual gaps between the Muslim brothers, created by
the society, are bridged.
 It reminds believers that they are a part of one Ummah and creatures of one God.
Zakat brings sense of togetherness among the believers .When the rich pays Zakat
and poor receives it, both remember that they are the followers of One Allah. This
thought promotes the idea of unity and brotherhood. So, it makes the entire
society into a single family and they tend to show compassion towards each other.

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IMPORTANCE OF HAJJ

MUHAMMAD YOUSUF MEMON

 Hajj is one of the five pillars of Islam. It is the only pillar which involves all
types of hardships.
 We have to give the sacrifice of time, money and energy. That it is why made
obligatory only once in the lifetime.
 It is obligatory on every Muslim, adult, sane and who have sufficient money to
pay for their return journey to Makkah.
 The Holy Quran says, “Pilgrimage there to is a duty man owe to Allah, those
who can afford the journey.” [3: 97]
 Allah ordered Hazrat Ibrahim:“And proclaim to the people the Hajj
[pilgrimage]; they will come to you on foot and on every lean camel; they
will come from every distant pass.” [22:27]
 During Hajj we should maintain piety. Quran says: “So whosever intends to
perform Hajj therein by assuming (Ihram), then he should not have sexual
relations (with his wife), nor commit sin, nor dispute unjustly during the
Hajj. And whatever good you do, (be sure) Allah knows it. And take a
provision (with you) for the journey, but the best provision is At-Taqwa
(piety, righteousness, etc). So fear Me, O men of understanding!” [2: 197]
 The Holy Prophet (SAW) laid stress on its importance. He said, “He, who is
not prevented from performing the pilgrimage by an obvious necessity, a
tyrannical ruler, or a disease which confines him at home, and dies without
having performed the pilgrimage, may die if he wishes a Jew or a
Christian.”
 He also said, “One who performs Hajj for the sake of Allah and therein
abstains from obscene acts and words, wickedness and sins, he returns so
purified from sins as he was at the time when his mother gave him birth.”
 About rewards The Holy Prophet (SAW) said: “From one Umrah to another is
an expiation for the sins that came in between them, and Hajj Mabrur (an
accepted Hajj) brings no less a reward than Paradise.”

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METHOD OF HAJJ
MUHAMMAD YOUSUF MEMON

INTRODUCTION
 Literal meaning of the word Hajj is `to resolve’, ‘to intend’ or ‘the will and ‘desire to
visit’.
 In Islamic meaning Hajj being the 5thpillar of Islam is an annual congregational
worship, which is performed in the 12thmonth of the Muslims calendar that is Dhil-
Hajj in the Holy city of Makkah.
 It became obligatory in 9thA.H. The Quran ordered it in verse number 97 of Surah
A’leImran, it states: “....Performance of Hajj (pilgrimage) to this House is a
duty to Allah for allwho canafford the journey to…” (3:97) A’le Imran.
 Pilgrimage to the sacred mosque is compulsory only on those who are sound of mind,
adults and have the provision of travel once in a lifetime.
 Hajj has a number of important and compulsory rituals associated with it. These are
stating of intention (Niyah), putting on Ihram, reciting Talbiyah, circumambulation
(Tawaf), and running between the hills (Sa’i), staying in Mina, Arafat and
Muzdhalifa, stoning the devil (Rami), sacrificing animal (Udhiya) and shaving of head
(Halaq) or trimming hair (Qasr).
 In order to perform major pilgrimage following are the rituals performed by
Muslims.

CONDITIONS OF HAJJ BEING OBLIGATORY

 Muslim, Sane, Mature, Complete Freedom, Financial capability, Health, Security,
Woman must have Mahram with her.

EXEMPTED PEOPLE
 Insane, Child, Slave, Person unable to perform Hajj either physically or financially,
Woman if no Mahram available and if fear of enemy.

KINDS OF HAJJ
 Qiran: In this kind of Hajj Pilgrims make intention for performance of both
Umrah& Hajj from the beginning and they perform them in same Ihram.
 Tamattu: In this kind of Hajj, pilgrims perform Umrah and hajj but not in same
Ihram.
 Afrad: This method of hajj is allowed only for the resident of Makkah or for those
who arrives just close to hajj ceremonies. The pilgrims make intention only for Hajj.

IHRAM
 It is obligatory to wear Ihram during Hajj so Muslims put on Ihram first.

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 Ihram is the general uniform for all pilgrims, which is obligatory to be worn by all in

MUHAMMAD YOUSUF MEMON

order to remove all Signs of discrimination.
 For men, it is two pieces of unsown clothes worn around the body. One piece is to
cover the upper part of the body and the other piece is to cover the lower part of
the body.
 Men cannot cover their head or face neither can they wear shoes up to their ankles
in state of Ihram.
 For women, Ihram is normal clothing covering all their body except face, hands and
feet.
 With Ihram come restrictions on pilgrims. Pilgrims cannot cut their nails, hair or
bath during hajj. The Quran says, “Do not shave your heads until the offering
(animals) reaches the place of sacrifice (on the morning of Eid-ul-Adha after
the stoning at JamrahAqabah”. Use of fragrance, wiping face and killing are also
not allowed in the state of Ihram. The Quran states, “O believers! Kill not game
while in the sacred boundaries or in pilgrim costume.” The Holy Prophet said,
“One who is in Ihram should not wear clothing which has been touched by waras
or zafaran (Kinds of fragrance)”
 In the state of Ihram we cannot use Abusive language nor can we have any marital
relation.
 Although something’s are allowed in the state of Ihram like bathing and changing
the Ihram, washing the hair, use of toothbrush or miswak.

INTENTION
 The second obligation of Hajj is the intention (Niyah).
 Niyah is supposed to be made verbally at aplace outside Makkah marked by the
HolyProphet (SAW) through the building of pillars called ‘Meeqat’.
 The words of Niat are, “O Allah! I intend to perform Hajj or umrah so make it
easy for me and accept it from me”
 The pilgrims in airplane are to intend before Meeqat after the announcements are
made.
 They cannot cross Miqat without wearing Ihram and stating intention of wearing
Hiram and the pilgrimage to the house of Allah.
 If in any case the pilgrim is unable to intend at Miqat, then he/she, pays the penalty
i.e. ‘Dam’ and make intention in a mosque named Masjid-e-Aisha inside the city.

TALBIYAH
 Followed by the Niyah and Hiram, the pilgrims recite Talbiyah.
 This the main ritual recitation of the pilgrimage.
 Reciting loudly is preferred for men whereas women should recite in low voice.

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 Talbiyah expresses the state or awareness of Allah’s presence by a readiness and a

MUHAMMAD YOUSUF MEMON

watchfulness of the heart and the mind.

 The words of Talbiyah are, “Here I am at Your service, O Allah Here I am. No
partner do you have. Here I am. Truly, the praise and the favor are Yours and
the dominion; No partner do You have”
 It has been narrated by SahlibnSaad“When a believer of Allah recites Talbiyah
and says, “Labbaik”, all the created things to his right and to his left, whether
they are lifeless stones and trees or lumps of mud, also say Labbaik with him,
right up to the both ends of the earth”

TAWAF E QUDOOM
 On reaching Makkah before 8thof Dhil Hajj the pilgrims then proceed to Haram
(Ka’bah) to perform Tawaf-e-Qudoom.
 Tawaf are the seven circumambulations of Ka’bah, each circuit (round) is called
‘Shaut’.
 About Tawaf Quran says, “Then let them complete the rites prescribed for them
perform their vows and cicumbulate the Ancient House”
 Tawaf e Qudoom is a SunnahTawaf performed on entering Haram.
 To do this pilgrims offer Istalam before starting every round. Istalam is to kiss
Hajr e Aswad (the black stone) or try to touch it by hand or by any wood or stick or
to signal by hands towards the black stone. After Istalam they start circling around
the Ka’bah in anticlockwise direction. If one cannot reach the Blackstone because of
the crowd, it is sufficient to kiss it with a sign of hand.
 In first three rounds they try to do Ramal which is to walk briskly on toes moving
the shoulders in first three circles. In remaining four circles they walk normally.
After every circle they do Istalam.
 They end the Tawaf by supplicating at Al-Multazim which is the podium of wall
between the door of Ka’bah and the black stone.
 During Tawaf person must be in a state of ablution.
 The prophet said, “when a person makes the tawaf his sins will be pardoned with
each step and virtues will be added to his account”
 Followed by this, they offer volunteer prayer at Muqam e Ibrahim.
 However if there is no room to offer prayer by the Muqam e Ibrahim, prayer may
be offered at some other place in Masjid al Haram.
 The Holy Quran says, “And make station of Ibrahim a place of prayer”

SAI
 The third obligation of Hajj is the performance of Sa’i.
 The pilgrims move forth towards Safa and Marwa Hills.

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 There they have water of Zamzam from the well of this holy water which sprang

MUHAMMAD YOUSUF MEMON

out when Hazrat Ismail (A.S)rubbed his ankles against the ground.
 In between these hills they are to walk seven times. This walk is called Sa’i.
 The holy Quran says, “Behold! Safa and Marwa are among the symbols of Allah.
So if those who visit the House in the season or at other times should compass
them round, it is no sin in them”
 It is performed in memory of the maternal love off-HazratHajira who ran between
these hills to search water for her son and the bestowment of Allah to them with
the everlasting fount of Zamzam.
 The last round should finish on Mount of Marwah.

GOING TO MINA
 After Sai, the pilgrims move towards Mina in the morning of 8 thDhil Hajj.
 Mina is a plain 3-4 miles east of Makkah.
 The pilgrims go from Makkah to Mina in morning by reciting Talbiya, Durud and
Kalima e Tawhid and reach at Mina before noon to stay. From noon till morning of
9thDhilHajj Muslims stay at Mina and offer Zuhr, Asr, Maghrib and Isha prayers.
 They can stay anywhere in Mina except the Wad-al-Muhassar where the Ashab e
Feel were crushed.
 After Fajr prayer of 9thDhil Hajj, the pilgrims leave for Arafat.

GOING TO ARAFAT
 They must reach Arafat before noon and stay there till sunset.
 The stay of Arafat is Fardh (mandatory) and without it Hajj is void.
 The prophet said, “The halting in the field of Arafat is Hajj”
 The stay at Arafat is called Wuquf e Arafat in which the pilgrims are to stand
facing the Qiblah, reciting Talbiyah, Kalima, Istaghfar and prayers to Allah.
 After the sermon and Dua (invocation), the combined prayers of Zuhr and Asr are
offered at Arafat.
 Then they supplicate and weep before Allah and beg pardon for their sins. This is
the most precious time for the believers and it must be utilized in the remembrance
of Allah. The prophet said, “There is no such day like the day of Arafat when
Allah releases His servants from the Hellfire”
 The Holy prophet also said, “when the day of Arafat comes Allah descends to
lowest heavens, and praise them to the angels, saying, Look at my servants
who have come to me disheveled, dirty and crying from every deep valley, I
call you to witness that I have forgiven them”
 At sunset, without offering the Maghrib prayer the pilgrims leave Arafat for
Muzdhalifa.

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GOING TO MUZDALIFAH
MUHAMMAD YOUSUF MEMON

 On the evening of 9thDhil Hajj the pilgrims then move towards Muzdhalifa.
 It is a place 6 miles from Makkah between Mina and Arafat.
 The Quran says, “Then when you pour down from Arafat celebrate the praises
of Allah at the sacred Monument”
 One can stay anywhere in Muzdhalifa except Wadi-e-Muhassar where Ashabe-e-Fil
were annihilated.
 The Combined prayers of Maghrib and Isha are offered followed by the night stay
of ninth Dhil Hajj at Muzdhalifa.
 During this stay Muslims also collect at least 49 pebbles for stoning (Rami).
 After the Fajr of 10thDhil Hajj at Muzdhalifa, the pilgrims leave for Mina.

GOING TO MINA
 In Mina the stoning of the first pillar JamaratulUqba is done with seven of the
collected pebbles. This is called Rami, stoning the three pillars (Jamarat) in memory
of Hazrat Ibrahim (A.S). He (A.S) pelted stones on the devil who tried to lure him
away when he was taking his son to sacrifice.
 After Rami, the pilgrims offer their sacrifice (Udhiya). They offer sacrifice in
memory of Hazrat Ibrahim (A.S) willingness to sacrifice his Son, Hazrat Ismail
(A.S) in the way of Allah.
 The Holy Quran says, “Then if you are in safety and whosoever performs Hajj,
he must slaughter a Hady such as he can afford, but if he can’t afford so he
should observe fast
 After sacrifice of animal, all male pilgrims shave their heads while females cut a
lock of their hair. Cutting of hair is mentioned in following verse, “Certainly you
shall enter Masjid al haram; if Allah wills, some having your heads shaved and
some having your head hair cut short, having no fear” The prophet made dua of
forgiveness thrice for the onewho shaved his head, whereas once for the one who
trimmed his hair.
 Following this all pilgrims are free from the obligations and restrictions of Ihram
except marital relations and now they can wear normal clothes. Talbiyah is also
stopped after this.

TAWAF E ZIARAT
 Tawaf e Ziarat is then performed.
 Between the 10th and 12thof Dhil Hajj, Tawaf e Ziarat is performed which is a
mandatory Tawaf.
 Without the performance of this Tawaf the Hajj becomes void. Its method is same
as Tawaf e Qudoom.

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RAMI

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 From 10th to 12thDhil Hajj, the pilgrims stay at Mina.
 At Mina Rami is performed in 11th and 12thofDhil Hajj.
 The three pillars JamaratulSughra, JamaratulWusta and JamaratulUqba are stoned.
 The pebble is to be held between the thumb and forefinger and thrown after
reciting Bismillah. On throwing the pebble the pilgrim is to say Allah o Akbar.

TAWAF E WIDA
 Tawaf-e-Wida is then performed. This is the Tawaf which is performed before
departure.
 This Tawaf does not include the performance of Sai. The pilgrims then say
invocation at Multazim and offer two units of volunteer prayer at Muqam e Ibrahim.
 Hajj ends after this.
 After this most pilgrims move towards Madinah to visit the burial place of Prophet
Mohammad (PBUH).
 The prophet said, “He who comes for Hajj and does not visit me is a miser. One
that comes to my Grave and gives me salam, I say salam to that person in
reply”

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DIFFERENCES BETWEEN HAJJ AND UMRAH

MUHAMMAD YOUSUF MEMON

 Umrah can be performed at all times and in all months of year except the five days
of Hajj.
 Umrah includes only 4 practices (Ihram/Intention/Tawaf/Sai/Head Shaving)
 Hajj is obligatory and Umrah is sunnah.
 No stay at Arafat and Muzdalifah in Umrah.
 No sacrifice in Umrah.
 No rami in Umrah.

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BENEFITS OF HAJJ

MUHAMMAD YOUSUF MEMON

INDIVIDUAL
 It fulfills obligation. Hajj was made obligatory in 9 A.H. It is obligatory on those
who are sane adult and rich only once in lifetime. So, upon offering rituals of Hajj
believer is done with his obligation which is also the fifth pillar of Islam. The Quran
states: “...Performance of Hail (pilgrimage) to this House is a duty to Allah for
all who can afford the journey to...” (3:97) Ale Imran.
 It is the act of Ibadah which covers all aspect of human life. It is the combination
of all forms of -worship that is prayer, almsgiving, sacrifice and also fasting means
self-control at some stages, helping the pilgrims to refresh their practices and
obligations. It has physical exertion and striving like Salah and Jihad, which helps
them to gain Allah’s blessings and pleasure. One sacrifices financially in this
journey. Which resembles pilgrimage with Zakat bringing benefits to the
performer: as well as the community. Like in fasting one, has spiritual enhancement
and self-control (patience); one receives similar virtues in this Journey.
 It is a way to seek Allah’s pleasure. For a believer it is an incomparable experience.
During Hajj the pilgrim shows his/her obedience to Allah and confirms belief in His
Unity and fulfils a pillar of his faith. The constant struggle and tireless efforts of
the believer help him seek Allah’s pleasure.
 It is a form of Jihad for a believer. The observance of hajj is equivalent to Jihad
for a believer for which Allah will greatly reward him. It has been confirmed in a
report in SahihBukhari in which Hazrat Ayesha (R.Z) asked the Prophet if Jihad is
obligatory on women and to her query-the Prophet replied that, a Jihad, in which
there’s no fighting, is obligatory for women, that is Hajj or Umrah.
 Pilgrimage is also: the purification of all sins which washes away all past sins giving
and motivating the believer with a chance to start a new life according to the
Islamic beliefs and rules. The Prophet (PBUH) said: “Whoever performs Hajj and
does not commit any obscenity or commit any evil will go bath (free of) sin as
on the day his mother bore him”. (Bukhari)
 Ihram brings humility and also it helps to learn self-control. The strict and
particular laws of wearing ihram help the believer to restraint from the prohibited
activities, creating self-control in him. Likewise, it creates a sense of discipline in
reverence to the ihram. If a believer has pride in him, ihram helps him feel
uniformed an equal to all the other believers present with him at Hajj regardless
of, their stains, resulting in diminishing his pride. The Quran states about the
Ihram in the following words, “So;’ whosoever intends to perform Hail therein (by
assuming Ihram), then he should not have sexual relations (with his wife), nor

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commit sin, nor dispute unjustly during the Hail. And whatever good you do, (be
MUHAMMAD YOUSUF MEMON

sure) Allah knows it.” Al-Baqarah (2:197)

 The pilgrim grab (Ihram) reminds one of his mortality and final journey. Ihram is
very much like the clothing in which a dead body of a believer is covered before his
burial. So, ihram reminds the believer that one day he has to die and leave this life
of worldly pleasure and meet his God. This sense of mortality allows all believers to
be more responsible towards their obligations.

COMMUNAL

 It brings the sense of togetherness. In the annual pilgrimage all Muslim pilgrims get
united without any sign of discrimination of status, race or color which creates
equality and unity amongst them. Their gathering from different parts of the world
at one place with an identical cause to offer their obligation reminds them they all
are the creations of Allah. Moreover, their similar dress Ihram also brings
uniformity in them making them feel like equal members of One Ummah.
 It develops the sense of Equality. Their offering of various observances of Hajj,
which are similar for everyone, with an intention to seek Allah’s forgiveness makes
them feel equal in the sight of Allah regardless of the worldly discrimination of
class, race or color. The wearing of Ihram; same color and pieces, circumambulations
of the same building, the stay in Arafat at the same time, slaughtering of animal,
Rami i.e. stoning the devil to get rid of Satanic temptations; all this reminds them
of their equality amongst each other and in the sight of Allah that to gain the
pleasure of Allah, His forgiveness and bounties of both worlds they have been given
the same practices.
 It is a way to check the strength of Muslim community all around the world. Muslims
from all over the world come together to perform hajj, huge masses gather in
Makkah, united and uniformed, which shows the rest of the world how powerful the
Muslims can be if they stand united.
 It flourishes economy/wealth as trade is allowed during hajj. When tradesmen and
businessmen from all over the world come together, and perform hajj together,
spending these days of tireless determination and hard work with same ulterior
motive, they get a chance to acquaint and discuss business with each other. This
helps the economy of the Muslim world flourish and boosts the economical condition.
 It brings the leader of Muslim world together and helps them to become allies. It
motivates the leader to solve the problem of Muslim world together. Muslim leaders
from all over the world come together, it raises the possibility for them to sit
together to discuss or may be even eliminate the difficulties or global issues faced
by Muslims. These meetings of leaders abolish enmity and help all Muslim countries
to become allies. Such alliance can help strengthen Muslim Ummah on the whole.

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