Reader Islamic Studies

Core Course
For Undergraduates
Department: Islamic Studies
(2020)

Fatima Jinnah Women University, The Mall Rawalpindi

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 Disclaimer
In Preparation of These Slides, Materials have been taken from
different Online Sources in the shape of Books, Websites, Research
Papers and Presentations etc. However, the Instructor does Not have
any Intention to take Any Benefit of These in Her Own Name. This
Lecture (Slides) is Prepared and Delivered only for Educational
Purposes and is Not intended to Infringe upon the Copyrighted
Material. Sources have been Acknowledged where Applicable. The
Views Expressed are Presenter’s Alone and Do Not necessarily
Represent Actual Author(s) or the Institution.

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 Topic no.1
1st Week
• Understanding Deen and Religion:
Allah Almighty created Man and sent him to live on the Earth. But this living was not same like
the living of every creature on this planet. Man was given the task to apply the principles of his
Creator here and also to deal others according to these principles. In short, Man was nominated
as the Caliph of Allah on Earth. In order to guide this Caliph, Allah revealed His message in
different times and places to the Prophets and Messengers.
As the study of Religion developed as a separate science, different scholars have given a number
of definitions according to their perception. Being Muslims we are the bearers of the last
Revelation which tells us about 1,24000 messengers and the 4 revelations. These 4 revelations
are the proofs of this guidance which Allah has sent in different times. Most of the scholars do
not differentiate between the terms Al-Deen and Religion, while describing their general
concept. But in the process of studying and analyzing the two terms we find a number of
definitions given by different scholars. Some most popular among them are given here:
The popular definition of Religion among the Westerners is:
“Religion is a way to link Human Beings to their creator”.
Definition by Webster’s New World Dictionary:
“A specific system of beliefs and worships, often involving a code of ethics and a
philosophy”.
Some other definitions are:
“A specific fundamental set of beliefs and practices generally agreed upon by a number of
persons”.
“A particular system of beliefs, attitudes etc, that build the relationship of man with the
powers and principles of universe, like with a deity or deities”.
The guidance and success in this life and in the Hereafter depends on the understanding the
meaning of Islam as a Deen and applying its meanings in our life.

Allah Almighty says in Surah al-Ma’idah, verse 3:

ِ ْ ‫ضيتُ لَ ُك ُم‬
‫اْلس ََْل َم دِينًا‬ َ ُ‫ْاليَ ْو َم أ َ ْك َم ْلتُ لَ ُك ْم دِينَ ُك ْم َوأَتْ َم ْمت‬
ِ ‫علَ ْي ُك ْم نِ ْع َمتِي َو َر‬
“Today, I have perfected for you your religion and completed My favor upon you and have
approved for you Islam as a deen”.
The Deen before Allah is Islam as He said in Surah Aal-e-Imran, verse19:
ِ ْ ‫َّللا‬
‫اْلس ََْل ُم‬ ِ َّ َ‫ِإ َّن الدِينَ ِع ْند‬
“Indeed, the religion in the sight of Allah is Islam”.

Abdullah Daraz is one of those Muslim scholars who have written about Al-Deen and Religion.
His definition is the most popular and accepted by majority of the Muslim scholars as the most
authentic definition of Deen. According to him:
“Deen is something given by Divine Law for the guidance in the matters of Faith and
righteousness in practices and dealings”.
Islam in the Arabic language and in the Holy Qur’an means “total submission and obedience
towards Allah”.

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Islam is called “deen al-fitrah” which means “the religion of the nature” because this is the
religion which is in accordance with human nature, its teachings are acceptable to the human
mind when it is freed from illogical thinking and superstition.
There is a Hadith in Sahih Muslim, the Book of Destiny, that the Prophet Muhammad (peace be
upon him) said:

‫سانِ ِه َك َما ت ُ ْنت َ ُج ْالبَ ِهي َمةُ بَ ِهي َمةً َج ْمعَا َء ه َْل تُحِ سُّونَ فِي َها مِ ْن‬
َ ‫َص َرانِ ِه َويُ َم ِج‬ ْ ‫علَى ْالف‬
ِ ‫ِط َرةِ فَأَبَ َواهُ يُ َه ِودَانِ ِه َويُن‬ َ ُ‫" َما مِ ْن َم ْولُو ٍد إِالَّ يُولَد‬
.َ‫َّللا} اآل َية‬
ِ َّ ‫ق‬ِ ‫علَ ْي َها الَ تَ ْبدِي َل ِلخ َْل‬ َ ‫اس‬ َ َّ‫ط َر الن‬َ َ‫َّللا الَّتِي ف‬ ْ ‫عا َء " َوا ْق َر ُءوا ِإ ْن ِشئْت ُ ْم { ف‬
ِ َّ َ ‫ِط َرة‬ َ ْ‫َجد‬
“No one is born but is created to his true nature (Islam). It is his parents who make him a
Jew or a Christian or a Magian quite as beasts produce their young with their limbs
perfect. Do you see anything deficient in them?”

Then he quoted the Qur’an, Surah al-Rum, verse 30.

“So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah
upon which He has created [all] people. No change should there be in the creation of Allah .
That is the correct religion, but most of the people do not know”.

Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy
6:4)
Jesus repeated the same message 1500 years later when he said: “The first of all the
commandments is, “Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29)
…
and reminded Satan: “Away from me, Satan! For it is written: Worship the Lord
your God, and serve Him only.” (Matthew 4:10)
Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the
hills of Mecca, ‘And your God is One God: there is no god but He.’ (Quran 2:163).
They all declared clearly: “Worship God! You have no other god but Him.” (Quran
7:59, 7:73; 11:50, 11:84; 23:32)

• Islam in the Midst of Polytheism, Judaism and Christianity:

Arabs were known as Arabs as this word means “eloquence and fluency in Arabic language”.
Arabs used to consider themselves eloquent and fluent in speaking and writing Arabic and non-
Arabs Ajami which means “speechless, mute and illiterate in Arabic language”.
Nations of Arabian Peninsula:
Historians have divided Arab nations in 3 categories:
i. Arab al-Ba’idah: Ancient tribes perished long ago before the arrival of Islam e.g. Aad,
Thamood etc.
ii. Arab al-Aaribah: After Arab al-Ba’idah, they were the original inhabitants of Arabia.
Their actual country was Yaman. They were present at the time of arrival of Islam. They
were also known as Banu Qahtaan. They include the tribes of Banu Khaza’ah in Makkah
and Aws and Khazraj in Madinah.
iii. Arab al-Musta’ribah: The descendants of Hazrat Isma’eel (May Allah show His mercy
to him). They were also present at the time of arrival of Islam. They were known as Banu

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 Adnaan. They include the tribes of Banu Bakr, Banu Tamim and Banu Quraish etc. The
Prophet Muhammad (peace be upon him) belonged to Banu Quraish.
Religious Condition in Arabia:
The land of Arab was known for many different religious communities at the time of advent of
Islam. Some of them are as follows:
i. Idol-Worshipping:
The most popular Religion of pre-Islamic Arabia was idol worshiping. Gods and goddesses,
including the god Hubal and the 3 chief goddesses al-Laat,al-Uzza and Manaat were worshipped
at local shrines, such as the Ka’aba in Makkah. The greatest god was Hubal, fixed at the roof of
Ka’abah and being invoked by the people in battles. Traditions and ceremonies of the worship
of their idols had been declared as good innovations in Hazrat Ibrahim’s Religion. This had
become so common that they used to seek refuge in them, uttering oaths in their names, calling
for their help in hardships and supplication to them for fulfillment of wishes. They also
performed pilgrimage of them, offered sacrifices to them in the form of crops, cattle, oil and
meat etc. Associated with idols were their belief in fortune-tellers and astrologers, who observed
the stars, calculated their movements and orbits whereby they would foretell the future. This has
brought them to believe in stars as part of their Faith. Similarly, the belief in Omens for telling
future events was also common among Arabs. Specific days, months and particular animals were
regarded as ominous. Superstition was widespread for example when they were in the sacred
stage of pilgrimage, they would not enter into their houses through their doors but through holes
they used to dig in the back walls. This was regarded as deed of piety and god-fearing.
ii. Judaism:
In 5th century B.C., when Bakht Nasar (a king of Jerusalem) launched a war against Jews, they
migrated to Arabia. Here they built their forts and castles and lived as rich merchants and land
owners. According to the historians, the number of Jewish tribes was twenty. In Madinah, Banu
Nadir, Banu Quraizah and Banu Qaynuqa were the Jewish tribes. Also in the town of Khayber,
there lived the Jews. Jews called the Prophet Hazrat Uzair (May Allah show His mercy to him)
the son of God and made amendments in the Revealed Book, Torah sent down upon Hazrat
Moosa (May Allah show His mercy to him). Jews believed that they were the God’s favourite
servants and will not be burnt in the Hell-Fire.
iii. Christianity:
Christianity entered Arabia through Abyssinian and Roman inhabitants into the country. Most of
the Christian tribes were settled down in Najran and Yaman. Their famous tribes were Ghassan,
Taghlab, Banu Qada’ah and Tai. Some smaller Christian tribes were there on the borders of
Roman Empire. In Makkah, the priest Warqa Bin Nofal belonged to Christianity who translated
Bible into Arabic language. Christians called the Prophet Hazrat Isa (May Allah show His mercy
to him) the son of God and made amendments in the Revealed Book, Injeel sent down to him.
iv. Zoroastrianism:
Zoroastrianism was also a well-known religion among the Arabs. The zoroasts migrated from
Persia and settled in the eastern borders of Arabia as well as in Yaman. They believed in 2 gods;
god of virtue Ahura Mazda and god of evil Angra Mainyu. That’s why, Zoroastrianism is
known as dualistic religion. Zoroasts used to perform prayers by lighting sacred fire because they
considered light the symbol of virtue and darkness the symbol of evil. So they thought fire as the
light of god and good luck.
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 v. Sabianism:
In his history book, Arz-ul-Qur’an by Sayyad Sulaiman Nadwi, he has mentioned that Sa’ibeen
were belonged to Babul originally, a city of ancient Iraq. They used to worship stars and idols.
Their religious beliefs were totally opposite to the beliefs of Jews. According to them, all
prophets mentioned in Torah were liars and forgers. They believed that the Egyptians, who were
saved from drowning with pharaoh, are resting in the paradise of North Pole. Sa’ibeen
considered Hazrat Yahya (May Allah show His mercy on him) the true Prophet. They were also
prevailing in Arabia. As for Sabianism, it was famous among Kaldanian Folks, the Syrians and
Yamanis. Although the number of its followers was too short but still they were a notable
community.
vi. Hanifiyat:
Before the arrival of Islam, some people were of good nature who knew that in Arabia, ignorance
and wickedness has overpowered the reality of true religion of God. They believed in Deen-e-
Haneef. The word Haneef means “true monotheist, true believer”. As this word is used in the
Qur’an for Hazrat Ibraheem (May Allah shower His blessing on him) therefore these people of
Arabia were known as Haneef who maintained the monotheistic beliefs of Hazrat Ibraheem
when the society around them was involved in polytheism and superstitions. They followed the
true nature given to mankind and tried to avoid evil deeds.
Life of Arabs Before the Arrival of Islam:
• Political Condition:
Arabia was not a well-established state before the arrival of Islam. There was no organized
political and economic system. People were divided into plenty of tribes. Nobody was ready to
conquer Arabia and rule over them as Arabia was a peninsula and most of its areas were desert.
They lived the life of nomads. Every tribe had a leader who was entitled as Shaikh. The standard
of selection was being elder in age, bravery and generosity. Pride and prejudice and racial bias
were very common in Arabia. Tribes used to fight on small matters like horse racing, getting
water for cattle form the well. When Islam arrived, it gave the concept of an organized and well-
settled democratic Islamic state in which the highest authority is possessed by Allah Almighty
and He is the Law-Giver. Moreover, Islam tried to eradicate the disputes among people and
recommended them to live their lives in a strong relationship of brotherhood. Mu’akhaat-e-
Madinah is the best example of Islamic Brotherhood.
• Economic Condition:
The source of income of citizens in Arabia was trade of spices, perfumes, gold, jewelry, leather,
cattle etc and the source of income of the villagers was agriculture and breeding animals.
• Social And Moral Condition:
a. Battles:
Before Islam, the Arabs always used to fight with one another and the battles among them
continued from generation to generation. If a person of one tribe was murdered then his heirs
used to wait for getting a chance to murder the killer’s whole family including women, children
and old people mercilessly. Islam made the lives of human beings sacred as Allah said in Surah
al-Ma’idah, verse 32:
َ َّ‫اس َجمِ ي ًعا َو َم ْن أَحْ َياهَا فَ َكأَنَّ َما أَحْ َيا الن‬
‫اس‬ َ َّ‫ض فَ َكأَنَّ َما قَت َ َل الن‬ َ َ‫سا ِبغَي ِْر نَ ْف ٍس أ َ ْو ف‬
ِ ‫سا ٍد فِي ْاْل َ ْر‬ ً ‫علَى َبنِي ِإس َْرائِي َل أَنَّهُ َم ْن قَت َ َل نَ ْف‬
َ ‫َكت َ ْبنَا‬
‫َجمِ يعًا‬

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 “We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for
corruption [done] in the land, it is as if he had slain mankind entirely. And whoever saves
one, it is as if he had saved mankind entirely. And our messengers had certainly come to
them with clear proofs. Then indeed many of them, [even] after that, throughout the land,
were transgressors”.
a. The Status of Women Prior to Islam:
Women had no status before Islam. They were treated like animals. A man was allowed to marry
as many women as he desired, leave his wife without any reason. Besides, a man did neither give
divorce to his wife, nor he established marital relations with her. Thus a woman was unable to
marry someone else. Women had no right in inheritance. After the arrival of Islam, in Qur’anic
verses and Ahadeeth, a lot of injunctions have been given for women. They have been granted
rights equal to the men in nourishment, education, inheritance, marriage etc. A Man whether he
is a father, brother, husband or son, became responsible to look after, protect and provide
maintenance to women. In the Holy Qur’an, Surah an-Nisa and Surah an-Nur were revealed
concerning the matters specially related to the women.
b. Killing Daughters:
In several tribes of Arabia, there was a tradition to kill daughters. If a daughter was born in a
family, the father used to hide himself from the society. One reason of this behavior was poverty.
As the daughters could not create the source of income for their parents so the parents did not
want to bring them up. The second reason was that the Arabs considered it disgraceful to get
their daughters married to somebody so that one could become their son-in-law. Allah Almighty
altered this barbaric practice and said in Surah al-Isra’, verse 31:
ْ ِ‫ق نَ ْح ُن ن َْر ُزقُ ُه ْم َو ِإيَّا ُك ْم ِإ َّن قَتْلَ ُه ْم َكانَ خ‬
ً ‫طئًا َك ِب‬
‫يرا‬ ٍ ‫َو َال ت َ ْقتُلُوا أَ ْو َالدَ ُك ْم َخ ْشيَةَ ِإ ْم ََل‬
“And do not kill your children, fearing poverty; We shall provide sustenance to them as
well as to you; indeed killing them is a great mistake.”
It is forbidden to be ashamed on the birth of a daughter, instead, the daughter has been regarded
the blessing (rehmat) of Allah for a family according to Ahadeeth.
c. Wine-Drinking:
Arabs used to consume wine frequently, not only their men but also their women. The person
who kept the old wine, was considered the most noble and honourable among the society. Arabs
used to manufacture wine themselves in their homes. Before Islam, there were very few people
who avoided wine. Islam prohibited wine drinking as in Surah al-Ma’idah, verse 90, it is
mentioned:
َ‫ان فَاجْ تَنِبُوهُ لَ َعلَّ ُك ْم ت ُ ْف ِل ُحون‬
ِ ‫ط‬َ ‫ش ْي‬
َّ ‫ع َم ِل ال‬
َ ‫ْس مِ ْن‬ َ ‫يَا أَيُّ َها الَّذِينَ آ َ َمنُوا ِإنَّ َما ْال َخ ْم ُر َو ْال َم ْيس ُِر َو ْاْل َ ْن‬
ٌ ‫صابُ َو ْاْل َ ْز َال ُم ِرج‬
“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to
other than Allah ], and divining arrows are but defilement from the work of Satan, so
avoid it that you may be successful”.
d. Gambling:
In the time of ignorance, gambling was very common among the Arabs in several forms. One
method of gambling was that 2 piles of sand were formed, then an object was hidden under 1 pile
of sand and then they asked from the other that under which pile, the object has been hidden. If
the other person replied wrong, then he was considered to be lost. Not only camels, horses, other
cattle and riches but also wives and children were utilized in gambling. The people who did not
participate in gambling, they were regarded as stingy, they had no status in society and women

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did not marry them. When Islam came, it forbade participating in gambling by determining it a
filthy and satanic deed.
e. Fornication:
Arabs had no high moral values. The poets used to describe love stories and their adulterous
actions in the form of vulgar poetry very proudly. Before Islam, slave girls were very much
common in the house of rich persons. Indecency and obscenity reached its peak in Arabia. After
the death of father, the elder son inherited his step-mother like property. Arabs used to
circumambulate Ka’abah naked, except the people of tribe of Quraish. Islam gave the concept of
modesty, decency and true ethical values in the society as Allah Almighty said in Surah al-Isra’,
verse 32:
ً ِ‫سب‬
‫يَل‬ َ ‫شةً َو‬
َ ‫سا َء‬ ِ ‫َو َال ت َ ْق َربُوا‬
َ ِ‫الزنَا إِنَّهُ َكانَ فَاح‬
“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is
evil as a way”.
Besides, the Prophet Muhammad (peace be upon him) has regarded Haya (shyness, modesty and
decency) as a branch of Iman and a distinctive feature of Islam.
f. Charging and Offering Interest:
It was also a common practice among the Arabs and it converted into a very serious and cruel
situation. The rich people used to buy and sell commodities on interest. If a debtor could not pay
the interest to the creditor, then the time of its payment was increased along with its amount.
Sometimes, due to this increment in the interest, it continued to the generations by making them
debtors as well. Like other evil practices, this one was also changed by Islam as Allah said in
Surah Aal-e-Imran, verse 130:
َ‫َّللا لَ َعلَّ ُك ْم ت ُ ْف ِل ُحون‬
َ َّ ‫عفَةً َواتَّقُوا‬ َ ‫ض َعافًا ُم‬
َ ‫ضا‬ ِ ‫يَا أَيُّ َها الَّذِينَ آ َ َمنُوا َال ت َأ ْ ُكلُوا‬
ْ َ ‫الربَا أ‬
“O you who believe! Eat not Riba (usury, interest) doubled and multiplied, but fear Allah
that you may be successful”.
g. Theft and Robbery:
Not only, the villagers of Arabia but also the noble people of Quraish who were entrusted the
responsibility and guardianship of Ka’abah and they were the upper class due to the profession
of trade, indulged into this bad practice of theft and robbery. They used to rob the caravans and
snatched the women, children and other possessions and sold them in the market. Regarding this
matter, Allah has given commandment in Surah Nisa, verse 29:
‫اض مِ ْن ُك ْم‬
ٍ ‫ع ْن ت ََر‬ َ ‫َيا أَيُّ َها الَّذِينَ آ َ َمنُوا َال ت َأ ْ ُكلُوا أ َ ْم َوالَ ُك ْم َب ْينَ ُك ْم ِب ْال َباطِ ِل ِإ َّال أ َ ْن تَ ُكونَ تِ َج‬
َ ً ‫ارة‬
“O you who believe! Eat not up your property among yourselves unjustly except it be a
trade amongst you, by mutual consent”.
In his last sermon (Khutba Hajjat-ul-Wida), the Prophet Muhammad (peace be upon him)
determined the blood, wealth and honour of a Muslim sacred to all other Muslims.

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 2nd Week

Topic no.2

Articles of Faith & Pillars of Islam

From the beginning, Islam set out to build a society. What Islam has always understood is that
people are united by common beliefs, practices and ideals. Islam has functioned socially by
harmonizing people’s activities. At the first level, people were asked to accept the unseen in the
form of Six Articles of Faith; and to perform the Five Pillars of Islam as well as the other
activities set down in the revealed guidance. Following Hadith from “Sahih Muslim, the Book
of Faith” not only discusses artciles of faith and pillars of islam but also presents an entire
picture of Islam. This hadith of Gabriel provides us a picture of Islam which is the religion of the
followers of Muhammad (peace be upon him). The first three questions and their answers
suggest that in the Islamic view, religion comprises three main elements. We will refer to these
elements as dimensions and among them, one dimension is faith and its articles.

Hazrat Abu Hurairah (may Allah be pleased with him) reported:

“One day the Messenger of Allah (peace be upon him) appeared before the public that a
man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this he (the Holy
Prophet) replied: That you affirm your faith in Allah, His angels, His Books, His meeting,
His Messengers and that you affirm your faith in the Resurrection hereafter. He (again)
said: Messenger of Allah, (tell me) what does Islam signify. He (the Holy Prophet) replied:
Islam signifies that you worship Allah and do not associate anything with Him and you
establish obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe
the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what does Ihsan
imply? He (the Holy Prophet) replied: That you worship Allah as if you are seeing Him,
and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at
least) He is seeing you. He (the inquirer ) again said: Messenger of Allah, when would there
be the hour (of Doom)? He (the Holy Prophet) replied: The one who is asked about it is no
better informed than the inquirer. I, however, narrate some of its signs (and these are):
when the slave-girl will give birth to he master, when the naked, barefooted would become
the chiefs of the people - these are some of the signs of (Doom). (Moreover) when the
shepherds of the black (camels) would exult themselves in buildings, this is one of the signs
of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one
knows but Allah. Then he (the Messenger of Allah) recited (the verse):" Verily Allah! with
Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows
that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a
person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the
narrator, Abu Hurairah may Allah be pleased with him) said: Then the person turned
back and went away. The Messenger of Allah (peace be upon him) said: Bring that man
back to me. They (the Companions of the Prophet present there) went to bring him back,
but they saw nothing there. Upon this the Messenger of Allah remarked: he was Gabriel,
who came to teach the people their religion”.

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Articles of Faith (Aqa’id-e-Islam):

Linguistic Meaing of Faith (Aqeedah):

In Arabic, faith is known as “aqeedah” which is derived from the word a-q-d and it means “to
tie something”. So “faith (aqeedah) means to believe and affirm something in the heart”.

Technical Definition of Faith (Aqeedah) in Shari’ah:

Technically, faith means “to believe in Allah, His angels, His revealed books, His messengers,
the hereafter and destiny (whether good or bad)”.

Faith is certain belief with no room of doubt. In the dictionary al-Maujam al-Waseet written by
egyptian scholars, faith is described as “such belief in which the one who possesses this belief
does not entertain any doubt”.

Allah Almighty said in the Holy Qur’an, Surah al-Hujuraat, vrse 15:

َّ ‫َّللا أُولَئِكَ هُ ُم ال‬

َ‫صا ِدقُون‬ َ ‫سو ِل ِه ث ُ َّم لَ ْم يَ ْرتَابُوا َو َجا َهدُوا بِأ َ ْم َوا ِل ِه ْم َوأ َ ْنفُ ِس ِه ْم فِي‬
ِ َّ ‫سبِي ِل‬ ِ َّ ِ‫إِنَّ َما ْال ُمؤْ مِ نُونَ الَّذِينَ آ َ َمنُوا ب‬
ُ ‫اَّلل َو َر‬

“Only those are the believers who have believed in Allah and His Messenger, and
afterward do not doubt but strive with their wealth and their lives for the cause of Allah.
They are the truthful.”

Six Articles of Faith:

There are six fundamental articles of faith in Islam. They are as follows:

1.Belief in Allah:
The demand of belief in Allah is, to have faith in all of His attributes and jobs, His existence and
oneness and to accept Him as Creator of the universe, Master and Sustainer of everything, Alpha
and Omega, deserving to be wroshiped alone, flawless and ornamented with all good
characteristics. Belief in Allah creates the sense of responsibility in a person that he / she is
accountable for every action before Allah. It also helps a person to be patient and optimistic
during sufferings and bad times. So this belief has psychological effects in human life.
( When people feel that
they are connected to God, whom they believe has unlimited power and is infi nitely
merciful, this helps them to relax and makes them more optimistic. This may help
them feel that the unfairness they see in the world will not continue forever and that
distressing and apparently bad events also have a purpose. While those events may
seem terrible and hurt on fi rst glance, they may not turn out to be so bad if people
are patient and examine the events more deeply. Knowing God in Islam is considered
a gift by itself that will help the individual to have patience and understanding.
Muslims believe that God cares for people and will help them, but they must work
hard to do right and be optimistic. God is most able to help those who work hard and
expect the best. This belief helps create motivation to overcome obstacles and

10
endure bad times based on the faith that good will result because God is in control)

Belief in Allah is demonstrated through Kalma-e-Tayyabah:

ُ ‫آل اِلَهَ اِال َّللاُ ُم َح َّمدٌ َر‬

ِ‫س ُول َّللا‬

“There is no god but Allah, Muhammad is the Messenger of Allah”.

2.Belief in Angels:

Angels are made of light. They are the supernatural heavenly beings who act under the direction
of Allah. They are not humans, men or women. They are innocent from any sin. They
accomplish the tasks commanded by Allah. A Muslim must have to believe in the existence of
angels. Qur’anic evidence related to the angels is found in Surah al-Qadr, verse 4:

ُّ ‫تَن ََّز ُل ْال َم ََلئِ َكةُ َو‬

‫الرو ُح فِي َها ِبإِذْ ِن َر ِب ِه ْم مِ ْن ُك ِل أ َ ْم ٍر‬

“Therein descend the angels and the Ruh by their Lord’s permission with every matter”.

And also in Surah al-Infitaar, verse 11-12:

َ‫ يَ ْعلَ ُمونَ َما ت َ ْف َعلُون‬. َ‫ك َِرا ًما كَاتِ ِبين‬

“Noble guardian angels to write down, they know all that you do”.

Famous Angels Mentioned in the Holy Qur’an And Ahadeeth:

1.Hazrat Gabriel:
Hazrat Gabriel is one of the four greatest angels. He was appointed to convey revelations to the
Prophets by Allah. In 3 places of the Qur’an, his name is Jibril. Besides, he is mentioned in
Qur’anic verses as the spirit, Ruh al-Amin and Ruh al-Qudus”.
2.Hazrat Israfeel:
The angel that will blow the trumpet, is called Israfeel. His name is mentioned among the four
great angels in the Ahadeeth. Hazrat Israfeel will blow two times, in the first one, the Doomsday
will occur and in the second blowing, the resurrection will occur.
3.Hazrat Izraeel:
His duty is to grasp the souls of people whose death times have come. He is called as “Malak-ul
Mawt”, that is, the angel of death.
4.Hazrat Mikaeel:
He is one of the greatest angels of four and he is responsible for the pouring of rain, the blowing
of the wind, controlling natural events such as the ordering of seasons and the management of
supplications of the created beings with the power of Allah and His order. He is only mentioned
in one place of the Qur’an.

11
5.Kiraman Katibeen:
It is the names of the angels who are attendant on the right and left of humans. The angel on the
right is responsible for recording the good deeds while the angel on the left is responsible for
recording the bad deeds.
6.Munkar and Nakeer:
They are the angels who will question man about Allah, Prophet (peace be upon him) and
religion and treat him accordingly in the grave after he dies. The words of “Munkar” and
“Nakeer” means unknown, unrecognized and unaccustomed. They are called by this way
because they come to the dead in a way that he/she has not seen before.

7.Hazrat Maalik:

This angel is the guardian of Jahannum (Hell-fire), an unwelcome sight, for the unfortunate and
wretched dwellers of the eternal fire.

8.Hazrat Ridwaan:

This angel is the guardian of Jannat (Paradise), who will welcome the righteous people who
have been blessed by Allah.

3.Belief in Revelaed Books:

(The goal of all of these messages was to guide people to worship God only, and to liberate
humanity from the oppression of worshipping false Gods such as idols or kings. Also, the
messages were sent to help humans establish a set of laws that would enable them to
minimize injustice and evil actions and to make them live happy and fruitful lives. These
messages are known as the Holy Books)

The third article of faith in Islam is to believe in Divine Books which were revealed to the
Messengers. Some of them are mentioned in the Holy Qur’an and some are not however, we
have to believe in all of them as Muslims. The 4 Revealed Books are as follows:

1.Zabur: This Divine Scripture was given to Hazrat Dawood (peace be upon him) to guide the
people of Isra’eel. Regarding Zabur, Allah said in the Holy Qur’an, Surah al-Isra’, verse 55:

ً ‫َوآَت َ ْينَا دَ ُاوودَ زَ ب‬

‫ُورا‬

“And to Dawud We gave the Zabur”.

2.Torah: This Divine Scripture was given to Hazrat Moosa (peace be upon him) to guide the
people of Isra’eel. Regarding Torah, Allah said in the Holy Qur’an, Surah al-Ma’idah, verse 44:

ٌ ُ‫ِإنَّا أ َ ْنزَ ْلنَا الت َّ ْو َراةَ فِي َها هُدًى َون‬

‫ور َي ْح ُك ُم ِب َها النَّ ِبيُّونَ الَّذِينَ أَ ْسلَ ُموا ِللَّذِينَ هَادُوا‬

12
 “Verily, We did send down the Torah, therein was guidance and light, by which the
Prophets who submitted themselves to Allah’s will, judged for the Jews”.

3.Injeel: This Divine Scripture was given to Hazrat Isa (peace be upon him) to deliver the
message of Allah. Regarding Injeel, Allah said in the Holy Qur’an, Surah al-Ma’idah, verse 46:

َ‫ص ِدقًا ِل َما َبيْنَ يَدَ ْي ِه مِ ن‬ ِ ْ ُ‫ص ِدقًا ِل َما بَيْنَ يَدَ ْي ِه مِ نَ الت َّ ْو َراةِ َوآَتَ ْينَاه‬
ٌ ُ‫اْل ْن ِجي َل فِي ِه هُدًى َون‬
َ ‫ور َو ُم‬ َ ‫سى اب ِْن َم ْريَ َم ُم‬ ِ َ ‫علَى آَث‬
َ ‫ار ِه ْم ِبعِي‬ َ ‫َوقَفَّ ْينَا‬
َّ ْ ً َ ُ
َ‫الت ْو َراةِ َوهدًى َو َم ْو ِعظة لِل ُمتقِين‬ َّ

“And in their footsteps, We sent Isa, son of Maryam, confirming the Tawrah that had come
before him, and We gave him the Injil, in which was guidance and light and confirmation
of the Torah that had come before it, a guidance and an admonition for those who have
Taqwa”.

4.Al-Qur’an: This Divine Scripture was given to the Noble Prophet Muhammad (peace be upon
him) to guide the people of entire world till the day of judgment. Allah said in the Holy Qur’an,
Surah al-Ma’idah, verse 48 regarding al-Qur’an:

‫علَ ْي ِه‬ ِ ‫ص ِدقًا ِل َما بَيْنَ يَدَ ْي ِه مِ نَ ْال ِكت َا‬

َ ‫ب َو ُم َهيْمِ نًا‬ ِ ‫َاب بِ ْال َح‬
َ ‫ق ُم‬ َ ‫َوأ َ ْنزَ ْلنَا إِلَيْكَ ْال ِكت‬

“And We have sent down to you the Book (this Qur’an) in truth, confirming the Scripture
that came before it and guardian over it (old Scriptures)”.

4.Belief in the Messengers:

First of all, the concept of prophethood in Islam will be discussed.

In Arabic, prophethood is known as “Nubuwwah”.

Technically, “A Prophet is a man to whom, Allah has sent down revelation. While if a man
is commanded by Allah to address people and deliver the revealed message to them, then
he is called a Prophet as well as a Messenger.”

Messengers are those individuals to whom God sent new revelations constituting a new
message for humanity. For example, Moses was a Messenger whose message was the
Torah. Jesus was a Messenger whose message was the Bible. Mohammad was a Messenger
whose message was the Quran. On the other hand, Prophets were assigned the task of
calling people to an existing message.

It is essential for every Believer to have faith in prophethood as said by Allah Almighty in Holy
Qur’an, Surah Yunus, verse 47:

ُ ‫َو ِل ُك ِل أ ُ َّم ٍة َر‬

‫سو ٌل‬

“And for every Ummah there is a Messenger”.

13
(The prophets in Islam (the Prophet Muhammad and other prophets) are considered
perfect human models (although are not necessarily sinless) (Omar 1993 ).
They worship God and live in the best way. Muslims believe that a prophet is a
special creation by God, but would never ask people to worship anyone except God.
The fact that prophets are human beings means it is possible for people to follow
their guidance and live the way they do. Although regular people cannot be as perfect
as prophets, everyone can learn from them and seek to follow their teachings.
A prophet demonstrates how people should live at home and treat their families, how
to help other people at work, and even how to run a country. Muslims believe that if
prophets were not human beings (i.e., were angels or other supernatural beings),
then it would not be possible for regular people to do what the prophets have done.
Because prophets are humans, this means that people have the ability to live like
them. Muslims believe that the Prophet Muhammad was the last and fi nal prophet in
a long line of messengers from God that started with Adam (including Noah, Abraham,
Ishmael, Jacob, Moses, David, Elijah, and John the Baptist, among others).)

Characteristics of Prophethood in the Light of Islam:

i. Prophethood is the selection of Allah only.

ii. A Prophet is perfect both physically and spiritually like he has the qualities of
truthfulness, trustworthiness and intelligence.
iii. A Prophet always comes from noble family.
iv. He was sent according to the conditions of society.
v. Prophethood always has been given to men.
vi. Prophethood has never been given to disbelievr.

Messengers Mentioned in the Holy Qur’an:

Total number of Prophets and Messengers is 124000. Out of them 25 are mentioned in the Holy
Qur’an. Four Messengers to whome Reveled Books were sent down are Hazrat Dawood, Isa,
Moosa and Muhammad peace be upon them. Hazrat Muhammad (peace be upon him) was the
last Prophet and Messenger of Allah.

5.Belief in the Hereafter:

Belief in Hereafter means to ensure ourselves whatever Allah and His prophet has informed in
the Qur’an and Sunnah, for instance, questioning and answering in grave, resurrection and
gathering at the day of judgment, book of deeds, weight (mizan), pond (haud-e-kausar), reward
and punishment, paradise and hell. A Believer must have the faith that this world is not eternal
and will come to an end and every living or non-living being will be perished.

Evidence of the Hereafter in the Qur’an is As Under:

Allah Almighty mentioned in His Book, Surah al-Baqarah, verse 62:

َ‫علَ ْي ِه ْم َو َال هُ ْم يَ ْحزَ نُون‬ ٌ ‫صا ِل ًحا فَلَ ُه ْم أَج ُْرهُ ْم ِع ْندَ َربِ ِه ْم َو َال خ َْو‬
َ ‫ف‬ َ ‫عمِ َل‬ َ ْ ‫اَّلل َو ْاليَ ْو ِم‬
َ ‫اآلخِ ِر َو‬ ِ َّ ِ‫َم ْن آ َ َمنَ ب‬

14
 “Whoever believes in Allah and the Last Day and does righteous good deeds shall have
their reward with their Lord, on them shall be no fear, nor shall they grieve”.

“…God would never let your faith go to waste [believers], for God is most compassionate
and
most merciful towards people” (2:143)
“On the day when every soul fi nds all the good it has done present before it, it will wish all
the
bad it had done to be far, far away. God warns you to beware of Him, but God is
compassionate towards His servants” (3:30)
“Say, ‘If you love God, follow me, and God will love you and forgive you your sins; God is
most
forgiving, most merciful’” (3:31)
“Hurry towards your Lord’s forgiveness and a Garden as wide as the heavens and earth
prepared
for the righteous, who give, both in prosperity and adversity, who restrain their anger and
pardon people—God loves those who do good” (3:133-134)
“But if you avoid the great sins you have been forbidden, We shall wipe out your minor
misdeeds
and let you in through the entrance of honour” (4:31)
“Whoever has done a good deed will have it ten times to his credit, but whoever has done a
bad
deed will be repaid only with its equivalent—they will not be wronged” (6:160)
“Ask your Lord for forgiveness, then turn back to Him. He will grant you wholesome
enjoyment
until an appointed time, and give His grace to everyone who has merit” (11:3)
“As for those who who avoid grave sins and foul acts, though they may commit small sins,
your Lord is ample in forgiveness” (53:32)

6.Belief in Destiny (Whether Good or Bad):

It means that Allah has constituted a perfect fixed system as general law for His creature and one
must have faith in this system. Being Muslims, we have to believe in destiny organized by
Allah, good or bad, lucky or unlucky and that all events and happenings in life have a purpose
and there are no random occurrences. This belief helps people to accept stressful events like
disease, death and loss of beloved ones or dear things in this world and to be patient and hopeful
for the reward from Allah in the hereafter. Allah described the purpose of creating this universe
and predestination in His Book in Surah Saad, verse 27:

َ ‫س َما َء َو ْاْل َ ْر‬

‫ض َو َما بَ ْينَ ُه َما بَاطِ ًَل‬ َّ ‫َو َما َخلَ ْقنَا ال‬

“It was not without purpose that We created the heavens and the earth and everything in
between”.

15
And also in Surah al-Qadar, verse 49:

‫ش ْيءٍ َخلَ ْقنَاهُ ِبقَدَ ٍر‬

َ ‫ِإنَّا ُك َّل‬

“Verily, We have created all things with divine predestination”.

(However, Muslims also believe that God

gives people free choice in many things, especially the choice to be a good person
(to do good things in life) or the choice to be a bad person. This freedom of choice
means taking responsibility:
“BEHOLD, from on high have We bestowed upon thee
this divine writ, setting forth the truth for [the benefi t of all] mankind. And whoever
chooses to be guided [thereby] , does so for his own good, and whoever chooses togo astray,
goes but astray to his own hurt; and thou hast not the power to determine their fate”
(39:41).

This means that Muslims have no excuse for not working or failing to be productive,
since all are accountable for everything they do or not do. On the other hand,
there are many things that people do not choose—such as the country or time in
which they are born or their race or skin color. People may also receive unpleasant
things in life such as diseases or loss of loved ones. In those situations, Muslims
believe that they must accept what has happened and be patient, which God will
reward (Bukhari 7/70/544–545). 3 This belief helps people to accept disease and
other stressful events, and in this way helps them to cope with them. Muslims are
taught never to ask the question “why me” when they get a disease or have bad
things happen to them. Belief in destiny helps people to accept disease and give
support to others who are also affl icted with illness.)

Pillars of Islam

The structure of Islam, like any other structure is based on pillars which are certain practices in
Islam. Just as the strength and stability of a structure is based upon its pillars, so does the
strength and stability of Islam. Therefore, Muslims should make them duty-bound with the
nature of the pillars of Islam. The Holy Prophet Muhammad (peace be upon him) has declared
that Islam is founded on 5 fundamental principles, which are called pillars of Islam and they are
as under:

(The five pillars constitute the basic requirements of Islamic practice and are accepted by
Muslims globally, irrespective of ethnic, regional or sectarian differences. They are
mentioned in the Holy Qur’an several times but not altogether in a single Surah).

1.Iman:

The first pillar of Islam is the fundamental act upon which all Islamic activities depend. It is to
acknowledge verbally and affirm the principle that “There is no God but Allah, Muhammad is

16
the Apostle of Allah”. By proclaiming this kalma-e-tayyabah, one implicitely believes in the six
fundamental articles of faith including existence of Allah, angels, messengers, revealed books,
hereafter and destiny. Basically, pronouncing kalma-e-tayyabah is absolutely necessary for
entering the fold of Islam. However, Islam is not genuine and sincere if it remains simply verbal.

(The Shahada is the fundamental statement of faith and commitment made by Muslims,
and the principal mark of Islamic orthodoxy. Although it is only short, it contains two
important ideas. First, that there is only one God (Allah), not multiple deities. This is a
statement about the oneness or unity (tawhid) of God. The second is the commitment to
Muhammad as a messenger (rasul) of God, one who disseminates divine law (shari‘ah).)

By reciting kalma-e-tayyabah, one makes the remaining four pillars incumbent upon oneself, and
if a person does not observe them, his / her Islam is incomplete and unacceptable.

Surah Nisa, 36: And worship Allah and associaten one with Him."

2.To Establish Prayer:

The prayer is the second important pillar of Islam. Due to its vital importance, it has been placed
right after the articles of faith.

Definition:

The Qur’anic term for prayer is “Salat” which stands for “supplication, attending to, praying
to, or seeking nearness to Allah”.

The Qur’an has given commandment about Salat in Surah al-Baqarah, verse 43:

َّ ‫ار َكعُوا َم َع‬

َ‫الرا ِكعِين‬ ْ ‫َو‬

“And bow with those who bow [in worship and obedience]”.

And in Surah al-Nisa, verse 103:

‫علَى ْال ُمؤْ مِ نِينَ ِكت َابًا َم ْوقُوتًا‬ ْ ‫ص ََلة َ كَان‬

َ ‫َت‬ َّ ‫فَأَقِي ُموا ال‬
َّ ‫ص ََلة َ ِإ َّن ال‬

“Establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of
specified times”.

The Messenger of Allah (peace be upon him) has taught us practically the way of Salat (prayer),
its essentials, recitals, times and rak’ahs and its full procedure. Following is the Hadith from
Sahih Bukhari, The Book of Adhaan:

َ ُ ‫صلُّوا َك َما َرأ َ ْيت ُ ُمونِي أ‬

‫صلِي‬ َ ‫َو‬

“And Pray as you have seen me praying”.

17
(The prayers consist of recitations from the Quran in Arabic and a sequence of movements:
standing, bowing, prostrating, and sitting. All recitations and movements express
submission, humility, and homage to God. The various postures Muslims assume during
their prayers capture the spirit of submission; the words remind them of their
commitments to God. The prayer also reminds one of belief in the Day of Judgment and of
the fact that one has to appear before his or her Creator and give an account of their entire
life. This is how a Muslim starts their day. In the course of the day, Muslims dissociate
themselves form their worldly engagements for a few moments and stand before God. This
brings to mind once again the real purpose of life.)

Salat (prayer) is a duty which has no condition except faith (iman). It is obligatory on adult and
sane Muslim whether man or woman, rich or poor, healthy or sick, in journey or at home without
any excuse. It is the essence of all Islamic practices and deeds. That’s why, Islam has stressed
over and over again the importance of prayer and emphasized it as basic principle of Islam. The
Messenger of Allah (peace be upon him) called salat the “centerpole” of Islam, presenting the
image of a tent with a single pole holding it up in the middle and with other poles as secondary
supports.

The Obligatory Prayers: There are 5 prayers which are obligatory to be performed by the
believers, they are as follows:

i. The Fajr (morning prayer)

ii. The Zuhr (early afternoon prayer)
iii. The Asr (late afternoon prayer)
iv. The Maghrib (evening prayer)
v. The Isha (night prayer)

3.To Pay Zakat:

Islam enjoins 2 kinds of obligations on man; obligations due to Allah and obligations due to
fellow-men. Salat (prayer) prepares a man to fulfill the obligations due to Allah while zakat
inculcates an urge to fulfill his obligations to people. This is the third most important pillar
which is placed just after salat and is obligatory on an adult and sane Muslim who has
possession of nisab. This is a sort of financial devotion. Zakat has an obvious social relevance.
Purification of an individual’s possessions takes place through helping others. Every Muslim
who has a particular amount of wealth, should give an amount of money after passing a whole
year as prescribed by Shari’ah to those who are entitled to receive zakat.

(Islam encourages the sharing of wealth with others and helps people to stand on their own
and become productive members of the society.)

Definition:

Literally, zakat means, “to purify and to develop”. Technically, “it is an act of monetary
worship, according to which, every Muslim who possesses property equal to or exceeding a

18
fixed nisab, has to give away, at the prescribed rate, a portion of it to the deserving poor
and needy people”.

Regarding payment of zakat, a Qur’anic injunction has been mentioned here from Surah al-
Baqarah, verse 43:

َّ ‫َوأَقِي ُموا ال‬

َّ ‫ص ََلة َ َوآَتُوا‬
َ ‫الزكَاة‬

“And establish prayer and give zakah”.

Following is a Tradition regarding payment of zakat from Sahih Bukhari, the Book of Zakat.

.‫ح ِل ُك ِل ُم ْسل ٍِم‬

ِ ‫ص‬ َّ ‫علَى ِإقَ ِام ال‬
َّ ِ‫ َو ِإيتَاء‬،‫صَلَ ِة‬
ْ ُّ‫ َوالن‬،‫الزكَا ِة‬ َّ ‫َّللا َبا َي ْعتُ النَّ ِب‬
َ ‫ي صلى هللا عليه وسلم‬ ِ َّ ‫ع ْب ِد‬ ُ ‫قَا َل َج ِر‬
َ ‫ير ْب ُن‬

“Hazrat Jarir bin Abdullah (may Allah be pleased with him) narrated that I gave the
pledge of allegiance to the Prophet (peace be upon him) for offering prayer perfectly,
giving Zakat, and giving good advice to every Muslim”.

Heads of Expenditure of Zakat: According to the Holy Qur’an, there are following 8 heads of
expenditure of zakat:

i. The needy
ii. The indigent
iii. The collectors of zakat
iv. Winning over of hearts to Islam
v. Ransoming of slaves
vi. Helping the debtors
vii. The way of Allah
viii. Hospitality of the way-farers

4.To Fast the Month of Ramadan:

Fasting of the month of Ramadan (that is the 9th month of the Islamic calendar) is the fourth most
significant pillar of Islam.

Definition:

In Arabic, fast is known as Saum. Literally, it means “to abstain from something and to give it
up”. As the term of Shari’ah, “Saum (fast) implies abstaining from eating, drinking, smoking
and gratifying sex-desire etc”. The fast begins with sehri meal which is taken a little while
before the dim beginning of dawn and it is commendable to break the fast just after the sunset.

(Fasting during the day as a community during the month of

Ramadan, and doing so in the same way and at the same time, infl uences feelings of
unity and helps to bond people together. Fasting helps people to remember that there
are poor people who cannot afford food. Both the rich and poor cannot eat anything

19
during the daytime in the month of Ramadan. When there is no food consumption or
tobacco use, and the focus is on prayer and worship, this will impact a person’smood and
mental state. There may also be physical health benefi ts to fasting. These
include lowering the risk of degenerative brain diseases, improving the aging brain’s
resistance to toxins, reducing the damage following stroke, slowing the motor defi -
cits in Parkinson’s disease, and lessening the rate of cognitive decline in Alzheimer’s
disease. These and other benefi ts of intermittent fasting were described in the
January 2013 issue of Scientifi c American , which suggested that fasting breakfast
and lunch each day over the long term may produce substantial health benefi ts (and
increase productivity)
Fasting helps a person gain self-control. A person who abstains from permissible things
like food and drink is likely to feel conscious of his sins

The Qur’an has enjoined it and provided necessary instructions concerning it and also described
the merits and blessings of Ramadan. In Surah al-Baqarah, verse 183, Allah Almighty said:

َ‫علَى الَّذِينَ مِ ْن قَ ْب ِل ُك ْم لَعَلَّ ُك ْم تَتَّقُون‬ ِ ‫علَ ْي ُك ُم‬

َ ‫الصيَا ُم َك َما ُكت‬
َ ‫ِب‬ َ ‫يَا أَيُّ َها الَّذِينَ آ َ َمنُوا ُكت‬
َ ‫ِب‬

“O you who have believed, decreed upon you is fasting as it was decreed upon those before
you that you may become righteous”.

In Sahih Bukhari, The Book of Fasting, narrated Hazrat Ibn Umar (may Allah be pleased with
him):

ُ‫علَ ْي ُك ْم فَا ْقد ُُروا لَه‬ ُ ‫ فَإِ ْن‬،‫ َو ِإذَا َرأ َ ْيت ُ ُموهُ فَأ َ ْفطِ ُروا‬،‫صو ُموا‬
َ ‫غ َّم‬ ُ َ‫ ِإذَا َرأ َ ْيت ُ ُموهُ ف‬.

I heard Allah’s Messenger (peace be upon him) saying, “When you see the crescent (of the
month of Ramadan), start fasting and when you see the crescent (of the month of
Shawwal), stop fasting; and if the sky is overcast (and you can’t see it) then regard the
month of Ramadan as of 30 days”.

Fasting in Ramadan is obligatory upon every mature, sound-minded and healthy Muslim who is
not in journey. Missed fasts need to be made up at another time, as suitable according to the
circumstances of the person. The one who denies this pillar of Islam, falls outside the circle of
Islam and the one, who does not observe it without a genuine reason, becomes a grave sinner.

5.To Perform Hajj:

Hajj is the fifth significant pillar of Islam whose rituals are performed from 8th to 13th day in the
last month of Islamic calendar, Dhul-Hijjah. Worship in Islam is of 2 kinds; one is physical like
the prayer and fasting while the other is monetary like zakat and giving charity. Hajj combines
both of these worships.

Definition:

20
In English, it is called pilgrimage. Literally, Hajj is “to have the intention of going on
pilgrimage”. As a term of Shari’ah, “it implies that all embracing worship in which a
Muslim visits the holy Ka’abah at Makkah and performs prescribed practices”. The
commandment given by the Holy Qur’an about performing Hajj is found in Surah Aal-e-Imran,
verse 97:

ً ‫س ِب‬
‫يَل‬ َ ‫ع ِإلَ ْي ِه‬
َ ‫طا‬ ِ ‫اس حِ ُّج ْالبَ ْي‬
َ َ‫ت َم ِن ا ْست‬ ِ َّ‫علَى الن‬ ِ َّ ِ ‫َو‬
َ ‫َّلل‬

“And [due] to Allah from the people is a pilgrimage to the House for whoever is able to find
thereto a way”.

Related to the obligation of Hajj, in Sahih Bukhari, the Book of Pilgrimage, Hazrat Abu
Hurairah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

ُ‫س ْق َر َج َع َكيَ ْو ِم َولَدَتْهُ أ ُ ُّمه‬

ُ ‫ث َولَ ْم يَ ْف‬
ْ ُ‫َّلل فَلَ ْم يَ ْرف‬
ِ َّ ِ ‫ َم ْن َح َّج‬.

“Whoever performs Hajj for Allah’s pleasure and does not have sexual relations with his
wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he
were born anew”.

Hajj is obligatory on every mature, sane, healthy, free Muslim once in lifetimes who can afford
expenses of the journey of Hajj.

During the Hajj, men must wear the same dress (long white robes), which is another
symbol of equality. Complexion only secondarily; primarily it described attitudes and
actions. They display a spirit of international unity and brotherhood. Hajj brings followers of
diverse backgrounds together in worship. Worshiping God together makes Muslims feel that they
are not alone but part of something greater than themselves. Pilgrims are asked to leave
everything behind them. Individuals must concentrate on their relationship with God and
forget everything else that may be stressful in their lives (work, family problems, etc.).
Being in an isolated place with a feeling of oneness and a chance to rethink issues provides
an opportunity for self-examination and restructuring of attitudes and goals. Pilgrims are
forbidden to argue during this time or make any bad remarks about other people. Only
healthy discussions and pleasant words are allowed. The Hajj also involves physical
exercise with much walking (and some running).

References:

• Health and Well-Being in Islamic Societies: Background, Research, and Applications by

Harold G. Koenig, Saad Al Shohaib,
http://www.springer.com/in/book/9783319058726.13/2/2017

• The Vision Of Islam by Sachiko Murata and William. C. Chittick

• Deen-e-Mustafa by Allamah Sayyad Mehmood Ahmad Rizwi.
• Seerat-un-Nabi by Allamah Shibli Naumani
• Towards Understanding of Islam by Abul Ala’ Maudoodi

21
 3rd Week

Topic no.3

Primary Sources Of Islam

The Holy Qur’an And its Sciences

Hadith And its Sciences

The Qur’an:

It can be defined as follows:

The speech of Allah, sent down upon the last Prophet Muhammad (peace be upon him), through
the Angel Jibril.

The Word Qur’an:

The Arabic word Qur’an is derived from the root qa-ra-a, which has various meanings, such as
“to read”. Qur’an is a verbal noun and hence means the “the most read and recited book in
the world”. As used in the Qur’an itself, the word refers to the revelation from Allah in the
broad sense.

Other Names of the Qur’an:

Besides the name Qur’an, this Book of Allah has many other names, such as Furqaan (criterion),
Tanzil (sent down), Dhikr (reminder), Kitab (scripture), Nur (light), Huda (guidance), Mubarak
(blessed), etc. All these names reflect one of the various aspects of the revealed word of Allah.

Division of the Qur’an:

There are 7 manazil (portions), 30 sections (parahs), 114 chapters (surahs), 558 parts (ruku’),
6666 verses and 323760 letters in the Noble Qur’an.

Wahi And its Nature:

Since the Holy Qur’an was revealed to our beloved Prophet Sayyidina Muhammad (peace be
upon him) by means of Wahi (revelation), an understanding of some particulars about Wahi is
necessary to be acquired.

The Need for Wahi:

Allah Almighty has sent down every man in the world to perform two tasks:

22
1. He should make the best use of this world and of things created in it.

2. While using this world to his advantage, he should keep the injunctions of Allah Almighty in
sight and do nothing that goes against His will and pleasure.

For these two functions, man needs to know the will and guidance from Allah Almighty which is
impossible without Wahi. This regular system of guidance is known as Revelation and Prophet-
hood. The method followed by Wahi is that Allah Almighty selects one of His servants, ordains
him as His messenger and to him, He reveals His Word.

Muslims from earliest times, have devoted themselves not only for spreading the message of
Allah in the Qur’an but also for its setting and framework which ultimately led towards the
sciences of or knowledge about the Qur’an, known as “ulum al-qur’an”. According to a
general definition, “ulum al-qur’an” denotes studies concerned with the Qur’an. Some Qur’anic
Sciences or Studies have been mentioned below to have the true understanding of this Book of
Allah.

Types of Wahi:

Wahi is of 2 types:

i. Wahi Matlu or Wahi Jali: It means the recited revelation. Its example is the Qur’an.
ii. Wahi Ghayr Matlu or Wahi Khafi: It means the revelation without the recitation of
words, in which the purpose was put in the heart of the Prophet. Its example is Prophetic
Ahadeeth.

The Modes of Descension of Wahi:

This sacred sequence of revelation and Prophet-hood came to an end with the last of the
prophets, Muhammad al-Mustafa (peace be upon him). According to Sahih al-Bukhari, Wahi
used to come to the Holy Prophet (peace be upon him) in several forms as follows:

i. The very first beginning of revelations to the Holy Prophet (peace be upon him) was
through true dreams.
ii. Ringing of bells.
iii. Wahi in the form of a low-volumed sound somewhat similar to the buzzing of honey-
bees.
iv. Appearance of the angel Jibril in the shape of a man (usually in shape of Sayyidna
Dihyah al-Kalbi (may Allah be please with him).
v. Appearance of the angel Jibril as he was, without having taken on the shape of a man.
vi. Wahi through two-way conversation with Allah Almighty which happened only once on
the occasion of Mi’raj.
vii. Putting the words of the revealed message into the heart of the Prophet (peace be upon
him).

Order of Surahs of the Qur’an:

23
The Holy Qur’an is not present in the form in which it was actually revealed. It was revealed in
chronological order (tarteeb-e-nuzooli), while it was arranged on the basis of Prophet
Muhammad’s instructions (tarteeb-e-tawqifi). For instance, the first revelation was the 5 verses
of Surah al-Alaq but this is 96th Surah of the Qur’an in its present order. Likewise, the last
revelation was the verse 3 of Surah al-Ma’idah, however, this is 5th Surah of the Qur’an.

The Verses that Revealed First:

It is authentically said that the first verses to come to the Holy Prophet (peace be upon him) were
the 5 verses from which Surah al-Alaq begins:

‫سانَ َما لَ ْم َي ْعلَ ْم‬

َ ‫اْل ْن‬ َ ‫) الَّذِي‬3( ‫) ا ْق َرأْ َو َربُّكَ ْاْل َ ْك َر ُم‬2( ‫ق‬
َ )4( ‫علَّ َم ِب ْالقَلَ ِم‬
ِ ْ ‫علَّ َم‬ ٍ َ‫عل‬ ِ ْ َ‫) َخلَق‬1( َ‫ا ْق َرأْ ِباس ِْم َر ِبكَ الَّذِي َخلَق‬
َ ‫اْل ْن‬
َ ‫سانَ مِ ْن‬

“Recite with the Name of your Lord who created, created Man out of a blood-clot. Recite
and Your Lord is Most Generous who taught by the Pen, taught Man what he did not
know”.

The Gradual Revelation of the Noble Qur’an:

The noble Qur’an was not revealed to the Holy prophet (peace be upon him) suddenly rather, it
was revealed gradually in nearly 23 years so that the gradual compliance of all its injunctions
could be possible and answers could be given to people who posed questions. Allah said in Surah
al-Furqan, verses 32-33.

ِ ‫) َو َال َيأْتُونَكَ ِب َمث َ ٍل ِإ َّال ِجئْنَاكَ ِب ْال َح‬32( ‫ِيَل‬

‫ق‬ ً ‫علَ ْي ِه ْالقُ ْرآَ ُن ُج ْملَةً َواحِ دَةً َكذَلِكَ ِلنُثَ ِبتَ ِب ِه فُ َؤادَكَ َو َرت َّ ْلنَاهُ ت َْرت‬
َ ‫َوقَا َل الَّذِينَ َكف َُروا لَ ْو َال نُ ِز َل‬
ْ
ً ‫سنَ تَفس‬
‫ِيرا‬ َ ‫َوأ ْح‬ َ

“The disbelievers said, Why has the Qur’an not been sent down upon him all at once? (We
did) like this, so that We may strengthen your heart thereby, and We have recited it very
distinctly. They bring not to thee any similitude but that We bring thee the truth, and
better in exposition”.

The Makki and Madani Surahs:

Total number of Makkan Surahs is 86 and total number of Madani Surahs is 28. Some verses of
the Qur’an are Makkan, Makkiyyah and some are Madani, Madinan, Medinite, Madaniyyah. In
the terminology of the commentators of the Qur’an, the Makkan verses means, the verses that
were revealed to the Holy Prophet (peace be upon him) before migration to Madinah while the
Madani verses means, the verses that were revealed after migration to Madinah.

Some Surahs are totally Makki or totally Madani, for instance, Surah al-Muddaththir is wholly
Makki and Surah Al-Imran is wholly Madani. While it has also happened that some Madani
verses are found in a Makki Surah or vice versa, for instance, Surah al-A’raaf is Makki, but its
verses 163 to 172 are Madani, similarly Surah al-Hajj is Madani but its verses 52 to 56 are
Makki.

24
Characteristics of Makki and Madani Verses

Some characteristics established by the commentators of the Qur’an are as follows:

i. Makki Surahs are short like Surah al-Ikhlaas.

ii. Every Surah in which the word “Kalla” (never) appears is Makki.
iii. Every Surah in which there appears a verse of Sajdah, is Makki.
iv. Every Surah, with the exception of Surah al-Baqarah, in which the story of Adam and
Iblis finds mention, is Makki.
v. In Makki Surahs, generally, the form of address used is “0 people”.
vi. The Makki Verses and Surahs are generally short and brief while the Madani verses and
chapters are long and detailed.
vii. The Makki Surahs mostly consist of subjects such as, Oneness of Allah, Prophet-hood,
affirmation of the Hereafter, the panorama of the Resurrection, words of comfort for the
Holy Prophet (peace be upon him) and events relating to the past communities.
viii. In Makki Surahs, most of the confrontation is against idolaters.
ix. The style of Makki Surahs is more majestic. It has profusion of metaphors, allegories and
the vocabulary used is extensive.

i. Madani Surahs are long like Surah al-Baqarah.

ii. The form of address used in Madani Surahs is “0 believers”.
iii. Every Surah in which a permission of jihad or a description of its injunctions has been
given is Madani.
iv. Every verse which mentions the People of Book and hypocrites is Madani.
v. In Madani Surahs there are family and social laws, injunctions of jihad and expositions of
limits and duties appear frequently.
vi. The style of the Madani Surahs is comparatively simple.

Sabab al-Nuzul: (Reason of Revelation):

The verses of the noble Qur’an are of two kinds:

1.The verses that Allah Almighty revealed on His own.

2.The verses which were revealed due to some particular event or in answer to some question or
with reference to some event. According the commentators, this could be termed as sabab al-
nuzul (cause of revelation) or sha’n-e-nuzul (the background of revelation). For instance, once a
Sahabi offered prayer while he was intoxicated and he recited a verse wrongly, then following
commandment was revealed in Surah an-Nisa, verse 43:

َ‫َارى َحتَّى تَ ْعلَ ُموا َما تَقُولُون‬

َ ‫سك‬ُ ‫ص ََلة َ َوأ َ ْنت ُ ْم‬
َّ ‫يَا أَيُّ َها الَّذِينَ آ َ َمنُوا َال ت َ ْق َربُوا ال‬

“O you who believe! Do not approach prayer while you are in a drunken state until you
know what you are saying”.

25
So the background of revelation is very important in the exegesis of the noble Qur’an. There are
many verses, the meaning of which, cannot be correctly understood without the circumstances
behind their revelation.

Collection and Preservation of the Holy Qur’an in Prophetic Era:

Besides having the Qur’an committed to memory, the Holy Prophet (peace be upon him) made
special arrangements for writing down the Qur’an.

Names of Katibeen e Wahi (Writers of Revelation):

Many Companions (Sahabah) performed the duty of writing Wahi.

i. Hazrat Abu Bakr Siddiq (may Allah be pleased with him).

ii. Hazrat Umar Al-Farooq (may Allah be pleased with him).
iii. Hazrat Usman Al-Ghani (may Allah be pleased with him).
iv. Hazrat Ali (may Allah be pleased with him).
v. Hazrat Zayd ibn Thabit (may Allah be pleased with him).
vi. Hazrat Ubayy ibn Ka’b (may Allah be pleased with him).
vii. Hazrat Zubayr ibn Awwam (may Allah be pleased with him).
viii. Hazrat Abdullah ibn Arqam (may Allah be pleased with him).
ix. Hazrat Mu’awiyah (may Allah be pleased with him).
x. Hazrat Thabit ibn al-Qays (may Allah be pleased with him).

Since paper was not available in Arabia during those days, therefore, the Qur’anic verses were
mostly written on stone slabs, parchments, date branches, bamboo, tree leaves and animal bones.
It was the practice of some Companions that they used to keep copies of the Qur’anic verses as
personal collection.

Preservation of the Holy Qur’an in the Time Period of Sayyidna Abu Bakr (may Allah be
pleased with him):

During the caliphate of Hazrat Abu Bakr (may Allah be pleased with him), 700 Huffaaz (those
who had memorized the Qur’an) and almost 70 reciters of Qur’an have met martyrdom in the
battle of Yamamah so Hazrat Abu Bakr considered it necessary to bring together all scattered
units of the Qur’an and preserve them. Hazrat Zayd ibn Thabit was granted the duty to gather the
entire Qur’an in the form of folios. Hazrat Abu Bakr kept these folios in his possession. After his
death, they were given to Hazrat Umar and then transferred to Umm al-Mu’mineen Hazrat
Hafsah (may Allah be pleased with her).

Arrangement of the Holy Qur’an in the Time Period of Sayyidna Uthman (may Allah be
pleased with him):

With the help of the folios possessed by Hazrat Hafsah, Hazrat Uthman (may Allah be pleased
with him) during the period of his caliphate, ordered to prepare seven copies of the noble Qur’an
to remove misconception regarding the recitation of Qur’an. All Surahs were arranged in their

26
proper sequence in a single copy. He sent these seven copies to various areas of Islamic state
along with the particular reciters who taught people to read the Qur’an in accordance with their
respective readings. These different readings spread out among people. Thus the foundation of
the “seven styles of recitation” or “seven readings” was laid down. Due to this remarkable
service, Hazrat Uthman is known as “Jami-ul-Qur’an”.

Name of those particular seven reciters are as follows:

i. Abdullah ibn Kathir al-Dari (died 120 AH):

He learnt recitation from Hazrat Anas ibn Malik, Hazrat Abdullah ibn Zubayr and Hazrat Abu
Ayyub al-Ansari (may Allah be pleased with them) from among the Companions. His reading
became more famous in Makkah.

ii. Nafi’ ibn Abd Al-Rahman ibn Abi al-Nu’aym (died 169 AH):

He learnt recitation from seventy Successors to the Companions who were direct students of
Hazrat Ubayy ibn Ka’b, Hazrat Abdullah ibn Abbas and Hazrat Abu Hurayrah (may Allah be
pleased with them). His reading became more famous in Madinah.

iii. Abu Amr Zabban ibn al-Ala (died 154 AH):

He learnt recitation style of Hazrat Ibn Abbas and Hazrat Ubayy ibn Ka’b (may Allah be pleased
with them) through the Successors Mujahid and Sa’id ibn Jubayr (may Allah have mercy on
them). His reading became fairly well-known in Basrah.

iv. Hamzah ibn Habib (died 188 AH):

Through several recitation scholars, he got the benefit of learning from Hazrat Uthman, Hazrat
Ali and Hazrat Abdullah ibn Mas’ud (may Allah be pleased with them). His recitation was
famous in Kufah.

v. Asim (died 127 AH):

Through Zirr ibn Hubaysh, he was a student of Hazrat Abdullah ibn Masud (may Allah be
pleased with him) and through Abu Abd al-Rahman Sulami and al-Asadiyy, he was a student of
Hazrat Ali (may Allah be pleased with). His style of recitation became popular in Kufah.
Nowadays, in Pakistan, the very recitation style is being followed.

vi. Abu al-Hasan al-Kisaai (died 189 AH):

His reading became more common in Kufah.

vii. Abdullah al-Hisbi, known as Ibn Amir (died 118 AH):

27
He learnt the art of Qur’anic reading from Mughirah ibn Shihab al-Makhzumi who was a student
of Hazrat Uthman (may Allah be pleased with him). His reading became popular mostly in Syria.

Steps Taken to Facilitate Recitation in the Time Period of Sayyidna Ali (may Allah be
pleased with him):

Arabic was the native language of the people of Arabia so they used to recite the Qur’an easily
without vowels. But as the Islamic state was spreading gradually and non-muslims were
converting to Islam, it was very difficult for them to recite the Holy Qur’an without dots, vowel
points and desinential marks. That’s why, several steps were taken to achieve this purpose during
the caliphate of Hazrat Ali who appointed his student Hazrat Abu al-Aswad to accomplish this
task:

i. Dots were included over or under the letters.

ii. Vowel points and desinential marks were included.
iii. Manazil (Seven Portions of the Qur’an) identified by the Companions and their
Successors for their daily recitation.
iv. Rumuz-o-Auqaaf (Signs and Symbols) were made a part of the Qur’an for correct
pronunciation (recitation and tajwid) so that the nature of pause and continuity could be
expressed. Ignoring these signs can cause a change in meaning of the words of the
Qur’an.

(According to some traditions, the credit of this service goes to Umayyad Governor Hajjaj ibn
Yusuf. And later on, famous grammarian Khalil ibn Ahmad innovated the signs of hamzah,
tashdid, jazam and madd).

Clear and the Unclear Verses:

In Arabic, the word clear means “muhkamah”. Technically, this word refers to all clearly
decided verses of the Qur’an, with only one dimension, requiring no further explanation. Verses
dealing with halal and haram, punishments, inheritance, promise and threat etc belong to
muhkamaat. Example of clear verse is in Surah Hood, verse 1:

‫ِير‬
ٌ ‫ِير َو َبش‬ َ َّ ‫أ َ َّال ت َ ْعبُدُوا ِإ َّال‬
ٌ ‫َّللا ِإنَّنِي لَ ُك ْم مِ ْنهُ نَذ‬

“Worship none but Allah. Verily, I (Muhammad) am unto you from Him a warner and a
bringer of glad tidings”.

In Arabic, the word un-clear means “mutashabiha”. Technically, it refers to those verses of the
Qur’an the meanings of which are not obvious and open for one or more interpretations. On the
other hand, verses concerning the attributes of Allah, the nature of the resurrection, judgment and
life after death etc belong to the mutashabihaat. Example of un-clear verses are found in
“Huroof-e-Muqatta’aat” (disconnected letters) which are 14 in number (Alif (‫)ا‬, Ha (‫)ه‬, Ha (‫)ح‬,
Ta (‫)ط‬, Ya (‫)ي‬, Kaaf (‫)ك‬, Laam (‫)ل‬, Meem (‫)م‬, Nun (‫)ن‬, Seen (‫)س‬, Ain (‫)ع‬, Sad (‫)ص‬, Qaaf (‫)ق‬,
Ra (‫)ر‬. No one knows their meaning except Allah and His messenger (peace be upon him).

28
Abrogating and Abrogated Verses:

In Arabic, the word abrogating means “nasikh”. This word is used for the verses which have
abrogated some other verses. Similarly, abrogated means “mansukh”. This word refers to the
verses which have been replaced by some other verses. Allah said in Surah al-Baqarah, verse
106:

َ ‫علَى ُك ِل‬
ٌ ‫ش ْيءٍ قَد‬
‫ِير‬ َ ‫َّللا‬ ِ ْ ‫س ْخ مِ ْن آَيَ ٍة أ َ ْو نُ ْن ِس َها نَأ‬
َ َّ ‫ت بِ َخي ٍْر مِ ْن َها أ َ ْو مِ ثْ ِل َها أَلَ ْم ت َ ْعلَ ْم أ َ َّن‬ َ ‫َما نَ ْن‬

“We do not abrogate a verse or cause it to be forgotten except that We bring forth [one]
better than it or similar to it. Do you not know that Allah is over all things competent?”

For example, there are three verses in the Qur’an concerning the drinking of wine. The third-one
finally led to the prohibition of wine drinking in Surah al-Ma’idah, verse 90:

َ‫ان فَا ْجتَنِبُوهُ لَ َعلَّ ُك ْم ت ُ ْف ِل ُحون‬

ِ ‫ط‬َ ‫ش ْي‬
َّ ‫ع َم ِل ال‬
َ ‫ْس مِ ْن‬ َ ‫َيا أَيُّ َها الَّذِينَ آ َ َمنُوا ِإنَّ َما ْال َخ ْم ُر َو ْال َم ْيس ُِر َو ْاْل َ ْن‬
ٌ ‫صابُ َو ْاْل َ ْز َال ُم ِرج‬

“O you who believe! Wine, gambling, (ungodly) shrines and divining devices are all
abominable handiwork of Satan. So avoid that in order that you may be successful”.

Knowledge of abrogating and abrogated verses can be acquired through the report from the
Prophet or Companions or consensus of opinion among the scholars of Muslim Ummah.
According to Ibn Salama, there are 43 surahs without abrogating and abrogated verses, 6 surahs
are with abrogating but no abrogated verses, 40 surahs are with abrogated but no abrogating and
25 surahs are with both abrogating and abrogated verses. According to al-Suyuti, there are 21
places in the Qur’an, where verses have been abrogated by some other ones. While in the opinion
of Shah Wali-ullah the great Muslim scholar from India, there are only 5 such places in the
Qur’an.

References:

1. Uloomul Qur’an; An Approach to the Qur’anic Sciences by Mufti Taqi Usmani

2. An Introduction to the Sciences of the Qur’an by Ahmad von Denffer
3. The Collection and Preservation of the Qur’an by Ayatullah Sayyid Abul qasim al-Khui
4. Quranic Sciences by Afzal-ur-Rahman

29
 4th Week

Hadith And its Sciences

The Word Hadith and Its Meaning:

Definition:

Literally, it means “communication, story, conversation (religious, secular, historical or

recent)”. It also means “something new, new incident”.

Technically, the word Hadith stands for “what has transmitted on the authority of the
Prophet Muhammad (peace be upon him), his Sayings, Actions, Tacit Approval and
Description of his features (physical appearance)”.

Types of Hadith:

There are 4 types of Hadith:

i. Hadith-e-Qawli:

The Sayings and Conversation of the Prophet Muhammad (peace be upon him).

ii. Hadith-e-Fe’li:

The Actions of the Prophet Muhammad (peace be upon him).

iii. Hadith-e-Taqreeri:

Tacit approval of the Prophet Muhammad (peace be upon him) in which he saw his Companions
doing something and appreciated him or remained silent and did not forbid him doing so.

iv. Hadith-e-Qudsi:

I this type of Hadith, the actual connotation or abstract is casted into the heart of the Prophet
Muhammad (peace be upon him) while wordings are uttered by his mouth.

The Word Sunnah and Its Meaning:

Literally, it means “a way, course, mode or manner of acting or conduct of life”.

Technically, Sunnah means “the model behaviour of the Prophet Muhammad (peace be
upon him)”.

30
Similarity and Difference Between Hadith and Sunnah:

As Sunnah means the mode of life of the Prophet Muhammad (peace be upon him) and Hadith
means his Sayings so these 2 terms are used almost interchangeably, though there is a slight
difference between them. Every Hadith can be a Sunnah as well, however, every Sunnah cannot
be a Hadith. The reason is that Hadith is recorded, narrated and transmitted document, that’s
why, it has reached the generations onward. On the other hand, many Sunnahs of the Prophet
Muhammad (peace be upon him) have not reached the generations onward because every
Sunnah has not been not recorded, narrated and transmitted.

The Authority of the Prophet Muhammad (peace be upon him) in te Sight of Qur’an:

The authority of the Prophet Muhammad (peace be upon him) comes very next the Qur’an. His
Sunnah and Ahadeeth are the second of 2 primary sources of islam. In the Holy Qur’an, he has
been declared as Expounder of the Qur’an, Legislator, Model behaviour for muslim society and
his obedience is obligatory on every believer.

In Surah, al-Hashr, verse 7 Allah said:

َ ‫سو ُل فَ ُخذُوهُ َو َما نَ َها ُك ْم‬

‫ع ْنهُ فَا ْنتَ ُهوا‬ َّ ‫َو َما آَت َا ُك ُم‬
ُ ‫الر‬

“And whatever the Messenger has given you, take it; and what he has forbidden you,
refrain from it”.

Sciences of Hdith (Uloom-al-Hadith):

This is the field developed in the 3rd century after hijrah when the scholars of Hadith formulated
more than 100 Sciences of Hadith. For instance, they include:

• Asma-ur-Rijaal (birth, death, family, titles, parents, teachers, students, circumstances of

the narrators’ life and their truthfulness and trustworthiness).
• Usool-al-Hadith (standards and rules of establishing authenticity and weakness of
Ahadeeth).
• Ilm-al-Hadith al-Mawdoo’ah (knowledge of investaigation and seperation of fabricated
and self-created Ahadeeth from the reliable ones).

Parts of a Hadith:

Hadith has 2 parts:

a. Chain of Narrators (Sanad): It comprises the Prophet (peace be upon him), Companion,
Successor, Successor of the Successor and the Reporter of Hadith.
b. Text (Matan): The actual part of Hadith which gives some information.

Classification of Ahadeeth According to their Reliability and Weakness:

31
According to their Reliability and Weakness, Ahadeeth are classified into 3 categories:

1. Hadith Sahih:

When a Hadith fulfills 5 conditions established by Hadih scholars, it is accepted as Sahih Hadith.

i. Continuity of the chain of narrators.

ii. Integrity of the narrators (they are honest, having moral values and have avoided major
sins).
iii. Soundness of memory.
iv. Confirmity (no contradiction between 2 Ahadeeth of strong chain or one of them is strong
than the other).
v. Absence of hidden defects.

2. Hadith Hsan:

It refers to a Hadith that is graded between Sahih and Da’eef. This type of Hadith fulfills 4 above
mentioned conditions except the soundness of memory of the marrators.

3. Hadith Da’eef:

It refers to a Hadith which is below the standard of Hasan. In this type of Hadith, more than one
conditions (of Sahih Hadith) are not fulfilled.

Classification of Hadith in Respect to the Continuity of the Chain of Narrators:

The 3 basic types of such Ahadeeth are as follows:

1. Marfu’ (elevated):

It refers to a Hadith attributed specifically to the Prophet Muhammad (peace be upon him) and
not to other than him. This is traced back directly to the Prophet. In this type, the chain of
narrators reaches right upto the Prophet. For instance, “a successor says that I heard a
companion saying that he heard the the Prophet saying…………”.

2. Mawqoof (stopped):

It is the narration of a companion and his own statement. In this type, the chain of narrators stops
at companions and does not reach the Prophet. For instance, “companions say that we have
been commanded to do this”.

3. Maqtu’ (severed):

It is the narration of a successor. In this type, chain of narrators stops at two steps-down i.e. at
the level of successor. It is a hadith with a broken link in its chain of narrators at the level of a
companion. A successor reports it directly from the Prophet. For instance, “a successor

32
describes a statement or act of the Prophet without mentioning the name of the
companion”.

Classification of Hadith in Respect to the Number of the Narrators Involved in Each Stage
of Chain of Narrators:

There are 2 types of such Ahadeeth as under:

1. Mutawatir:

This is the Hadith which is reported by such a large number of people at each level of the chain
of narrators that it cannot be expected from them to agree upon a lie, all of them together.

2. Ahad:

It is also known as khabr-e-wahid. This is the Hadith which is reported by people at each level
of the chain of narrators whose number does not reach the level of Mutawatir Hadith.

References:

1. Studies in Hadith Methodology And Literature by Dr. Muhammad Mustafa Azami

2. Muhadaraat-e-Hadith by Dr. Mehmood Ahmad Ghazi
3. Usool al-Hadith by Dr. Abu Ameena Bilal Philiphs
4. Seerat-e-Imam Bukhari by Maulana Abdul Rehman Sheemah.

5. An Introduction To The Science Of Hadith, The Classification Of Hadith: According To

The Reference To A Particular Authority,
http://www.islamic.awareness.org/Hadith/Ulum/asb1.html.
6. http://islamkashmir.org/book/introduction-to-al-hadith/ch-3/classification-of-hadith

33
 5th Week

Introduction to Canonical Compilations of Hadith

Introduction to Canonical Compilations of Hadith (Saha-e-Sattah):

1.Sahih Bukhari:

Auhtor of this Compilation:

Abu Abd-ullah Muhammad ibn Isma’il ibn Ibrahim ibn al-Mughirah ibn Bardizbah al-Ju’fi al-
Bukhari was the author of this Hadith book. He was born in 194 A.H. and died in 256 A.H. at
the age of 62.

The Name, Introduction And Status Of Sahih al-Bukhari:

The full name of Sahih al-Bukhari is: “al-Jami al-Musnad al-Sahih al-Mukhtasar Min
Umur Rasul-illah Wa- Sunnatihi Wa-Ayyamihi”.

Meaning Of Its Name:

Al-Jami: It includes 8 topics like Aqaid, Ahkam, Siyar, Adaab, Tafseer, Maghazi, Fitan,
Manaqib.
Al-Musnad: Such kind of Sahih Hadith whose sanad is continuous from start to end.

Al-Sahih: The Hadith whose Sanad should be Muttasil, without defect, Gher Shaz and narrator
should be adil and accurate in memory.

Al-Mukhtasar: As this book consists few thousand Ahadeeth out of many lac Ahadeeth.

Also the meaning of this book includes the sayings, actions, taqreerat and the circumstances of
the life of the Holy Prophet peace be upon him.

Reason for the Compilation of Sahih al-Bukhari:

Before Imam Bukhari had started to collect ahadeeth, there had actually been quite a few
compiled books of ahadeeth in which both weak and strong ahadeeth were gathered, due to
which a reader used to face great difficulty. This problem gave Imam Bukhari the idea to
compile such a book containing ahadeeth of only strong ahadeeth. His hadith teacher Ishaaq Ibn
Rahway also encouraged this idea of him.

The Time Period Of Its Compilation:

Imam Bukhari said:

34
“I completed Sahih al-Bukhari after scrutinizing the six lac Ahadeeth and selecting 7275
Sahih Ahadeeth from them, in sixteen years”.

He spent 16 years in writing the book, altering it a total of three times.

Conditions Related To Sahih Bukhari:

• All the narrators till Sahabi should be trustworthy.

• The chain of narration should not be broken.
• There should be an agreement of previous Muhadditheen of Imam Bukhari or his
contemporaries on the Ahadeeth.
• Hadith should not have any defect or contradiction.

2.Sahih Muslim:

Auhtor of this Compilation:

Abu al-Husayn Asakir al-Din Muslim ibn al-Hajjaj ibn Muslim al-Qushayri an-Naysapuuri was
the author of this Hadith book. He was born in 206 A.H. and died in 261 A.H.

Introduction And Status Of Sahih Muslim:

It is the second most authentic hadith collection after Sahih al-Bukhari. Out of 300,000 hadith, he
extracted approximately 4,000 into his collection based on strict acceptance criteria. Each report
in his collection was checked and the accuracy of the chain of reporters was established very
carefully.

Distinctive Features of Sahih Muslim:

• In this book, only Sahih ahadeeth have been selected.

• Imam Muslim recorded only such ahadeeth which were reported by two reliable
successors from two Companions.
• Scientific arrangement of themes and chapters. The author, for example, selects a proper
place for the Hadith and, next to it, puts all its versions. Sahih Muslim offers the best
material to the students.
• Imam Muslim has mentioned whether, in a particular hadith, the narrators have differed
over the wordings even over a single letter.

3.Jami Tirmidhi:

Auhtor of this Compilation:

35
The author of this Hadith compilation was Abu Isa Muhammad ibn Isa at-Tirmidhi. He was born
in 209 AH anddied in 279 A.H.

Introduction And Status Of Jami Tirmidhi:

It contains 3,956 Ahadeeth. Imam Tirmidhi’s method was that he used to place the heading first,
then mention one or two Ahadeeth related to the heading. He described his opinion regarding the
status of the ahadeeth. And then mentioned the opinions of the different jurists. imam Tirmidhi
mostly mentioned those Ahadeeth which the jurists used as the basis for their legal decisions and
he mentioned which school used which ahadeeth. Therefore, this book became an important
source for the different view-points of the various legal schools and has distinction of being one
of the oldest texts dealing with the difference of opinion amongst the various jurisprudential
schools.

Distinctive Features of Jami Tirmidhi:

• There are no repeated ahadeeth mentioned in this book.

• It comprises those ahadeeth which some jurists have acted upon.
• Imam Tirmidhi has identified the status of all ahadeeth like sahih, hasan and da’eef.

4.Sunan Abi Dawood:

Auhtor of this Compilation:

Abu Dawud Sulayman ibn al-Ash’ath as-Sijistani, the author of this compilation of Hadith was
born in 202 A.H and died in 275 A.H.

Introduction, Status and Distinctive Features Of Sunan Abi Dawood:

Sunan Abi Dawud is one of the 6 canonical Hadith books and ranked as third after Sahihayn. In
the time of 20 years, from 500,000 ahadeeth, Abu Dawud chose 4800 Ahadeeth. The topics are
related to Hudud, Taziraat, Etiquettes, Ghazwaat, financial issues etc. It is a treasure of the
Ahadeeth related to the legal matters. Abu Dawud gathered those Traditions in his book that are
mentioned by al-Bukhari or al-Muslim and those which fulfil the conditions of al-Bukhari or al-
Muslim. He narrated also weak chains of transmission, when he did not find anything else for the
topic as he thought that weak chain would be stronger than a man’s opinion. When he saw two
contradictory Traditions from the Prophet (peace be upon him), he made an investigation to
establish what his Companions had adopted.

5.Sunan Nisai:

Auhtor of this Compilation:

The author of this Hdith book was Ahmad ibn Shu’ayb ibn Ali ibn Sinan Abu Abd al-Rahman
al-Nisa’i, who born in 215 A.H. and died in 303 A.H.

36
Introduction And Status Of Sunan Nisai:

Sunan Nisa’i is also known as al-Mujtaba and as-Sunan as-Sughra. It has about 5,761 ahadeeth,
including repeated narrations, which the author selected from his larger work, as-Sunan al-
Kubra.

Distinctive Features of Sunan Nisai:

• The book consists of only Sahih ahadeeth.

• It has too easy and comprehendable themes and chapters.
• To check the authenticity of ahadeeth, Imam Nisai had a very strict criteria more than
Imam Muslim.

6.Sunan Ibn-e-Majah:

Auhtor of this Compilation:

Abu Abdullah Muhammad ibn Yazid Ibn Majah al-Rab’i al-Qazwini, born in 209 A.H. in Iran
and died in 273 A.H. was the author of this Hadith book.

Introduction, Status and Distinctive Features Of Sunan Abi Dawood:

Sunan Ibn Majah is one of the six major Hadith collections which consists of about
4,000 Ahadith however, it has a very low status among 6 canonical Books of Hadith. According
to Muhaddith Abu Zar’ah, there are almost 30 Da’eef Ahadeeth as well as some fabricated
traditions in this book. The reason of joining this book with Saha-e-Sattah is that ibn-i-Majah
has also mentioned such Sahih Ahadeeth in it which are not mentioned in the previous 5 Books.
The remarkable feature of this book is that it has been classified under different chapters on the
basis of Islamic jurisprudence. The topics included in this book are related to daily legal matters,
worships, family, social, economical and medical issues.

(There
are also other collections of Sunni Hadith that contain authentic hadith but are used
less frequently by Islamic scholars. These include the Musannaf of Abd al-Razzaq,
Musnad, Mustadrak, Muwatta (Malik), Sahih Ibn Hibbaan, Sahih Ibn Khuzaymah,
and Sunan al-Darimi.
Shia Muslims do not follow the six Sunni Hadith, but instead have their own.
The four major Shia Hadith collections (associated with the Twelvers school of
jurisprudence) are Kitab al-Kafi , Man la yahduruhu al-Fqih, Tahdhib al-Ahkam,
and Al-Istibsar. These primary Hadith collections are written by three authors
known as the “Three Muhammads”: Muhammad ibn Ya’qub al-Kulayni al Razi,
Muhammad ibn Babuy, and Shaykh Muhammad Tusi. The differences between
Sunni and Shia Hadith are based on their respective scholars’ belief in the reliability
of the narrators (i.e., early companions reporting the sayings of the Prophet) and
transmitters (those who collected these reports).)

37
References:

5. Studies in Hadith Methodology And Literature by Dr. Muhammad Mustafa Azami

6. Muhadaraat-e-Hadith by Dr. Mehmood Ahmad Ghazi
7. Usool al-Hadith by Dr. Abu Ameena Bilal Philiphs
8. Seerat-e-Imam Bukhari by Maulana Abdul Rehman Sheemah.

7. An Introduction To The Science Of Hadith, The Classification Of Hadith: According To

The Reference To A Particular Authority,
http://www.islamic.awareness.org/Hadith/Ulum/asb1.html.
8. http://islamkashmir.org/book/introduction-to-al-hadith/ch-3/classification-of-hadith

38
 6th Week

Topic no.6

Science of Tafsir

Introduction to Some Leading Tafaseer

Definition:

Literally, tafsir means “to open, explain, interpret or comment”.

Technically, “the science of tafsir is a branch of knowledge in which the meanings of the
Qur’anic verses are explained and its injunctions and wisdoms are described openly and
clearly”.

In al-Ittaqan fi Uloom al-Qur’an by Allamah Jalal uddin Suyuti, the definition of tafsir is:

“Tafsir is the science in which reasons of revelation of the Qur’anic verses, relevant events,
makki and madani verses, muhkam and mutashabih verses, nasikh and mansukh, general
and specific, halal and haram, amr and nahi, illustrations and stories of the prevuious
nations are discussed”.

Types of Tafsir:

Tafsir is divided into 2 grand types:

1. Tafsir bil-Mathur or Tafsir bil-Riwayat:

The origin of word mathur is athar which means “footsteps, narration, or saying”.

So literally, mathur means “sayings narrated by aslaaf (ancestors)”.

Technically, “when a verse is elaborated by another verse, prophetic tradition, sayings of

companions or successors, then it is called Tafsir bil-Mathur”.

To understand the Qur’an properly, verses, ahadeeth, sayings of companions or successors are
required to make foundation.

In his life time, the Prophet Muhammad (peace be upon him) used to interpret the difficult verses
of the Qur’an to the companions. Then this treasure reached from the companions to the
successors. The companios used to elaborate the Qur’anic verses through aghadeeth. After that,
the successors performed the exegesis of the Qur’an through ahadeeth and sayings of the
companions and used their own thinking as much as it was required. Then the successors of the
successors accomplished the task of collecting ahadeeth, sayings of the companions and
successors to formulate tafaseer. This valuable asset of tafsir was gradually increased in later

39
eras and remarkable books of tafsir were compiled. It was done due to the human necessity of
knowing the Will of Allah which is not possible for every lay-man without gaining awereness of
the actual essence of the Qur’an so tafsir was turned into a science for the fulfillment of the
demand of new times. Besides Uloom al-Qur’an (sciences of Qur’an), the field of tafsir
(exegesi) also seems to fulfil the promise madee by Allah Almighty in Surah an-Nahl,

“Verily, We have sent down this Reminder (Qur’an) and verily, We are its protector”.

Famous Works on Tafsir bil-Mathur:

• Jami’ al-Bayan fi Tafsir al-Qur’an by Ibn Jareer Tabri

• Tafsir al-Qur’an al-Azeem by Hafiz Ibn-e-Kathir
• Al-Durr al-Manthur fi Tafsir al-Mathur by Allamah Jalal uddin Suyuti

Tafsir bil-Ra’ey or Tafsir bil Darayat:

Ra‘ey or darayat means “reason and understanding”. Technically, “for the exegesis of the
Qur’an, when not only Qur’anic verses, ahadeeth, sayings of the companions and
successors are included but also ijtihad is performed according to the demand of new time
and circumstances, it is called Tafsir bil-Ra’ey. It is possible only when the mufassir
(interpretor) is familiar with the Arabic grammar, words, expressions used by the Arabsm,
reasons of revelation of the Qur’anic verses, muhkam and mutashabih verses, nasikh and
mansukh and other knowledge which is essential for a mufassir to achieve”.

Difference of Opinion Among Muslim Scholars Related to Tafsir bil-Ra’ey:

Some scholars hold the opinion that no one is allowed to utilize his intellect for the purpose of
interpreting the Qur’an, regardless how great mufassir is he. But according to some other
scholars, every can interpret the Qur’an with the help of his intellect as wisdom is the gift of
Allah Almighty and both Allah and His Messenger has invited people to take advantage of this
gift.

The condition which should be observed while performing exegesis of the Qur’an is that it
should be in harmony with the injunctions given in the Qur’an and Sunnah, traditional Arabic
language of the Arabs and the mufassir himself should meet the criteria required for exegesis.
The exegesis whis is contradictory to the evidences of Shari’ah, or the mufassir does not meet
with the prescribed criteria or he wants to interpret the verses according to his own desire, such
exegesis is not allowd in Islam.

Conditions for a Mufassir to Perform Exegesis of the Qur’an:

• Command in sarf-o-nehw (Arabic grammar and morphology)

• Command in balaghah (eloquence of the Arabic language)
• Command in exploring literal and technical meanings of the Qur’anic words
• Expertise in ilm al-kalaam (theology)
• Expertise in Islamic jurisprudence

40
 • Perfect knowledge of reasons of revelation
• Perfect knowledge of stories of previous nations and prophets
• Perfect knowledge of abrogating and abrogated verses
• Command in sciences of hadith
• Command in Islamic history
• Command in prophetic seerah and seerah of the comapnions.

Famous Works on Tafsir bil-Ra’ey:

• Mafateeh al-Ghayb by Imam Fakhr Uddin al-Razi

• Tafsir Jalalayun by Allamah Jalal Uddin Suyuti and Allamah Jalal Uddin Mahalli
• Tafsir Ruh al-Ma’ani by Sayyad Muhammad Aafandi Aalusi

The Sources of Tafsir:

These sources are 6 in number:

1. The Glorious Qur’an:

The first source of the science of tafsir is the Holy Qur’an itself. It happens very often that a
certain verse which requires further explanation is clarified by some other verse of the Qur’an
itself.

For instance, in the verses 5-6 of the Surah al-Fatihah:

“Guide us in the straight path, the path of those on whom You have bestowed Your
Grace”.

It is not clear who are those whom Allah Almighty has blessed. But another verse has identified
clearly those people in Surah an-Nisa, verse 69:

“So, these are the people whom Allah Almighty has blessed, being the prophets, their true
followers, the martyrs (in the way of Allah) and the righteous”.

Therefore, to explain a verse, the commentators first check whether that verse can be interpreted
by some other Qur’anic verse.

2. The Hadith:

The sayings of the Holy Prophet (peace be upon him) are called Hadith. As Allah Almighty has
sent him to explain His Book to people explicitly so he has fulfilled this duty both by his words
and deeds. In fact his whole blessed life is a practical tafsir of the Qur’an. That’s why, the
commentators have emphasized on Hadith as the second source to understand the Qur’an. For
example, Allah has commanded in the Qur’an to offer prayer but the full procedure of prayer is
known by the practice of the Prophet Muhammad (peace be upon him) only as under:

41
 َ ُ ‫صلُّوا َك َما َرأ َ ْيت ُ ُمونِي أ‬
‫صلِي‬ َ ‫َو‬

“And Pray as you have seen me praying”.

3. The Reports from the Sahabah:

The noble Sahabah (Companions) may Allah be pleased with them have received their education
directly from the Holy Prophet (peace be upon him) and witnessed all circumstances and
backgrounds of the revelation of the Qur’an. Therefore, the recorded statements of these
personalities are authentic and trustworthy in explaining the noble Qur’an. Besides, where the
explanation of verses is not found in the Qur’an or Hadith, statements recorded from the noble
Companions are given the highest priority. Among the Companions, the famous commentators
were Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthmaan, Hazrat Ali, Hazrat Abdullah ibn
Mas’ood, Hazrat Abdullaah ibn Abbaas, Hazrat Abdullaah ibn Umar, Hazrat Ubay ibn Ka’ab,
Hazrat Zayd ibn Thaabit, Hazrat Abu Moosa al-Ash’ari and Hazrat Abdullaah ibn Zubayr.

4. The Reports from the Successors (Tabi’een):

After Companions (Sahabah) come the Successors (Tabi’een) who have learnt the art of
interpretation of Qur’an from the Companions. Therefore, their statements also have great
importance in the science of tafsir after Companions. Among the Successors, the leading
authorities in tafsir were Hazrat Sa’eed ibn Jubayr, Hazrat Mujaahid, Hazrat Ikrimah, Hazrat
Tawoos and Hazrat Ataa ibn Rabaah and Hazrat Hasan al-Basri.

5. The Arabic Language:

Since the noble Qur’an was revealed in the Arabic language, therefore, to explain this Book, it is
necessary to have complete expertise over Arabic language, its grammar and literature.

6. The Rules Relating to Israelite Reports:

Isra’iliyaat are narrations which have reached us through Jews and Christians. The early
commentators used to write down all sorts of narrations which reached them from an authentic
source. For instance, in a classical tafsir of the Qur’an, the commentator Ibn-e-Kathir has utilized
Isra’ili sources during interpretation. Some noble Companions and their Successors who first
belonged to Judaism and Christianity they used to describe other details which they had seen in
the books of their old religion. These very details have entered into the books of tafsir under the
name of Isra’iliyaat. For example, narrations which are proved by Qur’anic verses and Ahadeeth
like, the incident of the drowning of Pharoah and the ascent of Hazrat Musa (may Allah have
mercy on him) onto Mount Tur (Sinai). Or the narrations regarding which the Qur’an and
Ahadeeth are silent like the injunctions of Torah etc. The Holy Prophet (peace be upon him) has
taught about this that: “Neither confirm, nor falsify”. There is a difference of opinion among
scholars whether or not reporting such narrations is permissible.

Introduction to Leading Tafaseer:

42
Countless commentaries of the Glorious Qur’an have been written since the blessed period of the
Prophethood. Two classical and two contemporary tafasser are mentioned here:

Classical Tafaseer:

i. Ahkam-ul-Qur’an:

Auhtor of this Tafsir:

Al-Jassas, a celebrated jurist and mufassir, was born in 305 A.H. and died in 370 A.H.

Introduction And Remarkable Features of Tafsir:

He did not interpret the Qur’anic verses in his famous Tafsir, called “Ahkam-ul-Qur’an”, as has
been done by other commentators, rather in the form of a book of jurisprudence by giving
several viewpoints of jurists. This is an authentic and trustworthy legal study. He divided all the
Surahs of the Qur’an under 257 sections and under these sections, there are nearly 365 chapters
related to the legal rulings. He explained ambiguous verses or unusual grammatical construction.
For interpretation of the verses, he took other verses of the Qur’an, ahadeeth from the Prophet
Muhammad (peace be upon him) with full chain of narrators, interpretations made mostly by the
Sahabah like Hazrat Ibn Abbas (may Allah be pleased with him) and succssors, Arabic poetry,
rational argumentation and the opinions of grammarians respectively.

ii. Tafseer ibn-e-Kathir:

Auhtor of this Tafsir:

Hafiz Abul Fida Ismail ibn Abi Hafs Shahabuddin Umar Ibn-e-Kathir was a great mufassir, born
in 701 A.H. and died in 774 A.H.

Introduction And Remarkable Features of Tafsir:

“Tafseer al-Qur’an al-Azim”, commonly known as Tafseer ibn Kathir is the distinguished one
in contrast to other Tafaseer, same as Sahih Bukhari has an edge over all other Hadith books.
This is a very good example of Tafseer bil-Mathur, very popular and widely accepted in the
Muslim world. In this commentary, interpretation of verses has been made through other
Qur’anic verses, Ahadeeth, explanatory sayings of the Sahabah, successors about the verses of
the Qur’an and Israilite traditions.

iii. Tafsir al-Jalalayn:

Auhtors of this Tafsir:

Abu al-Fadl Abd al-Rahman ibn Abi Bakr ibn Muhammad Jalal al-Din al-Suyuti, born in 849
A.H. in Egypt and died in 911 A.H was a well-known scholar and mufassir.

43
Imam Jalaluddin Muhammad bin Ahmad bin Ibrahim bin Ahmad bin Hashim al-Mahalli, born in
Egypt in 791 A.H. and died in 864 A.H, was also scholar and mufassir.

The following tafsir has been written by boh scholars.

Introduction And Remarkable Features of Tafsir:

Tafsir al-Jalaalayn is a notable classical tafsir of the Qur’an, categorized as Tafsir bil-Mathur,
which was composed first by Jalal ad-Din al-Mahalli and then completed by his student Jalal ad-
Din as-Suyuti. That’s why, its name means “Tafsir of the two Jalaals”. It is a linguistic as well
as legal commentary. Explanation has been made with the help of Qur’anic verses, Ahadeeth and
with the method of Isra’iliyaat (where the verses are related to the Biblical Prophets). This tafsir
provides Arabic synonyms for difficult Qur’anic words, reason of revelation, elaborates legal
explanations of verses, indicates towards the Nasikh and Mansukh verses and the grammar of the
Qur’an according to the Arabic language. It is one of the shortest and simplest of the
commentaries.
Contemporary Tafaseer:
i. Tafhim-ul-Quran (Towards Understanding the Qur’an):

Auhtor of this Tafsir:

Syed Abul A'la Maududi, born in 1903 and died in 1979, was a Muslim philosopher, scholar and
journalist.

Introduction And Distinctive Characteristics of Tafsir:

Muslim scholar Sayyad Abul Ala Maududi completed this tafsir in 30 years. It is a modern
interpretation and has deeply influenced modern Islamic thought. It differs from traditional
exegeses in several ways. It is more than a traditional commentary on the Qur’an as it contains
discussions and debates regarding economics, sociology, history and politics. In his text,
Maulana Maududi highlights Qur’anic perspective and argues that Islam provides perfect
guidance in all spheres of human life. Maulana Maududi uses the standard technique of
providing an explanation of the Qur’anic verses from the Sunnah of Muhammed, including the
historical reasons behind the verses. The Tafhim deals extensively with issues faced by the
modern world in general and the Muslim community in particular. He wrote his work in Urdu,
however, it is translated in several languages.
ii. Fi Zilal al-Qur’an (In the Shade of the Qur’an):

Auhtor of this Tafsir:

Sayyid Qutab, born in 1906 and died in 1966, was an Egyptian author, Muslim scholar and the
leading member of the Egyptian Muslim Brotherhood.

Introduction And Distinctive Characteristics of Tafsir:

44
In the Shade of the Qur’an or Fi Zilal al-Qur’an is a highly influential commentary of
the Qur’an, written by Sayyid Qutb. It is considered by some people to be a comprehensive and
far-reaching commentary that takes a clear and understandable interpretation of the Quran. The
work extends to 30 volumes and has been translated into several lnguages
including English, French, German, Urdu, Turkish, Persian and Bengali. Fi Zilal al-Qur’an is
more than just like another tafsir of the Qur’an. It is a dedicated, sincere and sober contemporary
achievement of a man, an effort to vigorously explore its rich wisdom and expand its invaluable
guidance for the benefit of a modern society.
Fi Zilal al-Qur’an has been universally recognized as an outstanding contribution to Islamic
thought and scholarship, to which students and scholars rely considerably.

References:

• Uloomul Qur’an; An Approach to the Qur’anic Sciences by Mufti Taqi Usmani

• An Introduction to the Science of Tafsir by Mufti Muhammad Taqi Usmani
• An Introduction to the Sciences of the Qur’an by Ahmad von Denffer.
• Introduction to the Science of Tafsir of the Quran by Ayatullah Jafar Subhani

45
 7th Week

Topic no.7

Prophetic Seerah

• Makkan Period of Prophetic Life:

Prophet (peace be upon him) was born in Makkah in about 570 AD. The city was on the Carvan
Routes which brought trade to the city. Outside the city the Arabs lead a nomadic life but all of
them used to live in the form of tribes. Some of them were more important than others. Among
them was the tribe of Quraish. Prophet (peace be upon him) born in this tribe in the year of
elephant (aam-ul-fil), when Abraha marched towards Makkah but defeated. His father Hadrat
Abdullah had died before his birth and his mother was Amina bint-e-Wahab, who passed away
when he was just six years old. It was the common practice among Arabs at that time to send
their children in the areas of desert from cities for their better upbringing. The responsibility of
young Muhammad was given to Haleema Sadia, a woman of Banu Asad. After the death of his
mother, he was looked after by his grandfather Abdul Muttalibbut he also passed away when
Prophet was just eight years old. His uncle Abu Talibbecame his guardian, who was one of the
leading personalities of Quraishand was a famous merchant. Prophet Muhammad (peace be upon
him) travelled with him to Syria at the age of 12 where his uncle was told by a Christian Priest
about the expected Prophet Hood of Muhammad (peace be upon him). During his youth Prophet
also worked as a shepherd in Makkah. Some important events of his youth are as under:

1. Prophet’s Marriage to Hazrat Khadija (may Allah be pleased with her):

At the age of twenty-five, Prophet (peace be upon him) went on a trade journey with the trading
goods of a rich Makkan woman Khadija bint-e-Khuwaylid along with her servant Maysarah.
This servant was very much impressed with Prophet’s behavior and attitude and his way of
dealing during trade. Muhammad was also famous with the titles of Sadiqand Amin in Makkah.
Knowing about him, HazratKhadija sent him the proposal of marriage. They got married in 595
AD. He had4 daughters. They were Zainab, Ruqayyah, UmmeKulsoom and Fatima. Regarding
the sons of the Prophet Muhammad (peace be upon him), there is difference of opinions.
According to some historians, he had 4 sons from Hazrat Khadija, named Tahir, Tayyab,
Abdullah and Qasim. While some others say that he had 2 sons, named Qasim and Abdullah.
Tahir and Tayyabwere the titles of Abdullah. Besides them he had another son, named Ibraheem
who was from his another wife Hazrat Mariah. All of his sons died during infancy.

2. The Replacement of Hajr-e-Aswad:

It happened once in the youth time of Prophet that Ka’abawas being rebuilt and every tribe was
taking part in its construction. A conflict occurred between these tribes when the time of fixing
the Black Stone came. This stone is always very special and sacred for the believers since
Abrahamic period that is why every tribe wanted to have the opportunity to fix it. They were
expected to launch a war between them when it was decided that next day, the first person
entering into the Ka’abawill decide about the issue. People saw that it was Muhammad. They all

46
demanded him to decide. He asked to bring a cloak, put the Stone on it and fixed it himself in the
wall. In this way the dispute was resolved fairly and wisely.

3. The Call to Prophet Hood:

As he grew older, the Prophet took to withdraw from the worldly routine from time to time and
went to the cave of Hira for spending time alone in concentration. One day he returned home
shivering, suffering with fever and telling his wife about the strange experience in the Cave. This
was the first visit of the Angel Gabriel with the first Revelation which was sent to the prophet in
610 AD / 1st Nabawi in the Month of Ramadan. These were the first 5 verses of the surahAl-
A’laq. Hadrat Khadija took him to her paternalcousin, Warqa ibn-e-Nofal who was a scholar of
Gospels. He also predicted about the Prophet Hood of Muhammad (peace be upon him). After a
few months revelations started coming frequently.

4. Open Call to Makkans:

After these revelations, Prophet (peace be upon him) started preaching and asked the people to
worship Allah alone and leaving the idol worshipping, to accept Muhammad as a Prophet. The
early believers, who accepted his call were his close ones including his wife, Khadija, his cousin
and the son of Abu Talib, Ali, his adopted son Zaid bin Harith, and his close friend Abu Bakr.
Although Islam was becoming popular among the public but the leading figures and sardarsdid
not take it seriously. Many of the new Muslims were tortured by their masters. Even Prophet
himself suffered serious attacks but he continued with determination.

5. Hazrat Hamza (may Allah be pleased with him) accepts Islam:

Hazrat Hamza was not only a companion and paternal uncle of Prophet but an influential figure
among the Sardars of Makkah. He was just 2 years older than Prophet. Once Prophet was injured
by a humiliating attack from infidels and Hamza when knew about it, got very much angry and
reacted in the same way. He also announced his accepting of Islam at this moment. This was a
great support to Islam and Prophet (peace be upon him). Later on he was given the title of “Lion
of Allah” by the Prophet (peace be upon him).

6. First Migration:

When the persecution and cruelty of Makkans increased,the Prophet allowed his companions to
migrate towards Abyssinia (Habsha) for a better life. The king of the country, Negus (Najashi)
was famous for his justice and honesty. At first a group of 15 men and women left for Abyssinia
in 615 AD / 5th Nabwai. This was not acceptable for Quraishand an expedition was sent to the
king to return these people back. But their conspiracy did not work and Negus allowed them to
live in his country peacefully. At this another group of Muslims comprising at least 70 people
also moved to Abyssiniain 616 AD / 6th Nabwai.

7. The Boycott of the BanuHashim:

47
Now the Makkans were fearful with the rising power of Islam and the stronger position of
Muslims. The Quraish adopted a new strategy of planning a total boycott of Banu Hashim, the
tribe of Holy Prophet. No one was allowed to have any type of dealings or relationships with
Banu Hashim. They were forced to live in isolation in the area of a mountain pass outside
Makkah for three years. This time was a great suffering for the believers of Banu Hashim. At last
the boycott was lifted after three years and they were allowed to come back in the city.

8. The Death of Abu Talib and Khadija:

In the year 620AD / 10th Nabawi, Prophet’s uncle Abu Talib and his wife Khadija both passed
away. This time was really hard for the Prophet (peace be upon him) because these two beloved
personalities were a great support for him. That is why, this year was declared as A’am-ul-Huzn
means “the year of sorrow” by the Prophet.

9. Prophet’s Visit to Ta’if:

Ta’if is almost 60 miles from Makkah and was the centre for the worship of Goddess al-Latat
that time. The Prophet took his Hazrat Zaid with him and introduced these people with the
message of Allah. None of them accepted the Prophet’s call rather encouraged their children and
teenagers to attack him and forceed him to leave the city. The Prophet was severely injured but
prayed for them before coming back to Makkah.

10. The Incident of Mi’raj (Night Journey):

This incident took place in the same year. By Allah’s will Prophet was taken from Makkah to
Jerusalem (in Palestine), where he met with all prophets and led them in prayers. Then he was
taken up to Heavens, got the gift of five prayers, visited the Hell and Paradise and spent time in
the presence of Allah at the highest place in Heavens. All this happened in one night. Many of
the Makkans made fun of Holy Prophet after hearing about this journey. The event shows how
unique Hazrat Muhammad (peace be upon him) was and how he had been blessed by Allah to
experience this event.

11. The Two Pledges of A’qaba:

In the same year, the Prophet met 12 men from Yathrib (old name of madinah), who had come to
Makkah to perform annual pilgrimage. They had heard about the Prophet and the new Religion
of Islam. On hearing the message of Holy Prophet (peace be upon him), they accepted Islam and
promised to preach Islam in their city. The next year they returned back with some more people
with them. They were almost seventy in number including three women. These people agreed to
protect the Prophet (peace be upon him) with their own lives. They also invited the Prophet to
Madinah.

• Prophetic Life in Madina

The two larger tribes of Arabs Ausand Khazrajwere waiting for a savior or a leader who would
settle the disputes among them and bring them together. Another influential community of

48
Madina were the Jews who had settled there just in order to wait for the last Prophet to come and
join them in Madina. The Prophet reached there along with Hazrat Abu Bakar and his other
companions in 623 AD / 13th Nabawi / 1st Hijri. From here, now started the Islamic Calendar
later on in the time period of Hazrat Umar, known as Hijri Calendar. After resting in the place of
Qubanear Madina for three days, Prophet along with Abu Bakar and Ali, who had also joined
them there entered into the city. From this migration, a new time period of Islamic History
started and Islam appeared as a strong force on the scene of Arab. Some important events after
migration are listed as under:

1. The Brotherhood between Natives and Emigrants:

The Prophet paired each of the Muslims from Makkah (Muhajirun), with a Muslim from Madina
(Ansar) in the same year. They shared each and everything with their brothers from their
personal goods to their homes and properties. This was a great incident of unity and Brotherhood
not only between the Muslims but in the human history as well which is also known with the
name of Mu’akhaat-e-Madinah..

2. The Treaty of Madina:

The community of Madina was now comprised of two groups of Muslims Ansar and Muhajireen
and three major tribes of Jews. Now Prophet Muhammad was declared as the head of the state
and a treaty was written in the same yearbetween them which became famous with the name of
Meethaq-e-Madinain Islamic history. It outlined the rights and duties of different groups and
reffered in detail to the rights and duties of the Jewish tribes in relation to Muslims.

3. The Construction of the Mosque and Changing of the Direction of Qibla:

As a part of establishing Islam in Madina, it was decided to build a mosque (Masjid-e-Nabwi) at

first which was not only the worship place but also served as the community centre for Muslims.
All of the Muslims including Prophet himself participated in its construction. The houses for
Prophet’s wives were also built besides the mosque. In the next year of migration, the
commandment of changing the direction of Qibla was also revealed. Before Muslims used to
offer their prayers facing towards Baitul Maqdasor Masjid-e-Aqsa (which is situated in
Palestine) but now it was commanded to pray facing towards Ka’aba. Many of the rules of
worship, instructions about marriage and family lives, money matters, what is allowed and what
is not allowed, things about ethics and morality were also revealed in this time.

4. The Series of Battles (Ghazwaat):

Although Muslims were now a very much settled community in Madina but it was not
acceptable for the infidels of Makkah and they were still busy in their conspiracies against Islam
and the Prophet (peace be upon him). The three Jewish tribes in Madina were also not agreed
with the leadership of Muhammad (peace be upon him) and joined the infidels in these
conspiracies. Along with these groups there were hypocrites (munafiqeen)who played the worst
role against Islam and Muslims. As a result of these circumstances, a series of battles started
between Muslims and the infidels of Makkah.

49
 i. The Battle of Badar was fought in 624 AD / 2nd hijri. The city of Madina was located
across the way between Syria and Makkah. Makkans always looking for a chance to
attack over Madina. A larger Carvan of Makkans set out for Syria under the leadership of
Abu Sufyan, who was a prominent leader of Makkah. They heard that a group of Muslims
is coming to attack over them so tried to avoid them. Someone broke the news in Makkah
that their Carvan has been attacked by the Muslims. On hearing this they prepared a
larger army of up to a thousand men without any confirmation. The news of Makkan
Army had also reached in Madina. Initially a group of 300 and 5 men marched to Badar
from Madina. The Muslims managed to destroy most of the Makkan Army and took 70
of them as prisoners.
ii. The Battle of Uhad was fought in 625 AD / 3rd Hijri. There was a call for revenge by the
Makkans after this defeat. The next year an Army of 3,000 men and women under the
leadership of Abu Sufyan marched on Madina. They rested below the hill of Uhud.
Muslims attacked over them and forced them to retreat but as the Muslims were about to
win, the archers, who were appointed by the Prophet to guard from the back left their
place to get their share from the booty. Makkans took advantage of this and attacked from
the vacant area which caused great loss to Muslims. As a result, many Muslims including
Hadrat Hamza were martyred. Prophet himself got serious injuries. This was a great
lesson for Muslims especially the importance of obeying the commandments of Prophet
(peace be upon him) and his leadership.
iii. The Battle of Ahzab was fought in 627 AD / 5th Hijri. Jews were still busy in making
conspiracies against Muslims, having secret connections with infidels of Makkah. The
Jewish tribe of Banu Nudair broke the treaty and plotted to kill the Prophet (peace be
upon him). It was decided that they could either fight or be exiled from Madina. They
finally left the city and moved towards Khayber. Here again, along with Makkans, they
planned further attacks on Muslims who had already raised an Army against them. Hazrat
Salman Farsi (may Allah be pleased with him), a Persian companion suggested to dig
trenches to protect their city. The Prophet agreed and trenches were dug at different spots.
The Makkans approached Madina with an Army of 10,000 men in 627 AD. They could
not get into the city because of these trenches. They waited for almost 4 weeks.
Meanwhile the Jewish tribe of Banu Quraiza were also conspiring with the Makkans.
However due to severe weather and shortage of food the Makkans eventually gave up.
Because of trenches, this battle is also known as Battle of Trench (Ghazwa-e-Khandaq).
After battle was over, Banu Quraiza were punished for their treachery.

5. The Treaty of Hudaybiya:

In 628 AD / 6th Hijri, Prophet (peace be upon him) wished to return to Makkah with the intention
of performing Umra. Almost 1500 Muslims were with Him in this journey. But Makkans did not
allow them to enter into the city and thought that they are coming with the intention of attacking
over the city. They came to talk to them and offered to have a treaty. Prophet agreed and a truce
was signed between the two groups. This was an unexpected decision and many of the
companions were unhappy with it. Some important points that were decided in this treaty were:

1. Muslims will come next year to perform Umra,

50
 2. Makkans taking refuge in Madina will be handed back but those taking refuge in Makkah
will not be returned.
3. The two sides will restore peace for 10 years.

Although these terms did not appear then to favor the Muslims but as the things turned later on,
they indirectly led to the establishment of Islam in Makkah.

Following the truce of Al-Hudaybiyya the Prophet sent his representatives to the leaders and
kings of the known world at that time, including the Roman Emperor (Harqal), the Persian
Emperor (Parwez), the King of Abyssinia (Najashi) and the King of Egypt ( Muqawqis) etc with
an invitation to them to accept Islam. The expedition of Mawta (for a battle) wes also sent at this
time. In Madina, the Holy Prophet had to deal with conspiracies on the part of the Jewish tribes
at Khayber, including those tribes who were expelled from Madina. He took action against them
and they were eventually defeated by Hazrat Ali in the battle of Khayber.

6. The Conquest of Makkah:

Despite the truce of Hudaybiya, the Makkans betrayed with Hazrat Muhammad (peace be upon
him). A tribe of Banu Bakar who were allied to Makkans attacked the allied tribe of Muslims
Banu Khuza’ah, caused the treaty broken. The leaders of Makkah went to Madina to try and
repair the treaty but the Prophet refused. He assembled an Army of 10,000 men and marched
towards Makkah. The city was surrendered after some resistance. Prophet went to Ka’aba and
destroyed all of the idols there. After the place was purified, Hazrat Bilal called the people to
prayer. A general amnesty was declared for everyone except one or two persons because of the
strict commandments of Allah. As a result all areas of Makkah and Madina came under Islamic
rule.

• Distinguished Characteristics of Prophetic Seerah:

Allah Almighty said in the Holy Qur’an in Surah Ahzab, verse 21:

َ ‫َّللا أُس َْوة ٌ َح‬

ٌ‫سنَة‬ ُ ‫لَقَدْ َكانَ لَ ُك ْم فِي َر‬
ِ َّ ‫سو ِل‬

“There has certainly been for you in the (life of) the Messenger of Allah an excellent
pattern”.

In the light of this verse, some unique features of the personality, character and behaviour of the
Noble Prophet (peace be upon him) will be discussed here as he is the role model for the entire
mankind till the day of judgment:

• Moral conduct of the Prophet Muhammad (peace be upon him):

The personality of the Prophet Muhammad (peace be upon him) was the combination of all
noble characteristics found in the personalities of the previous prophets individually. Allah
Almighty said about the moral conduct of the Prophet in Surah al-Qalam, verse 4:

51
 ‫عظِ ٍيم‬ ٍ ُ‫َو ِإنَّكَ لَ َعلى ُخل‬
َ ‫ق‬

“And indeed, you are of a great moral character”.

1. Worship and Righteousness:

The Prophet (peace be upon him) was the most righteous person in this world. He had fear of
Allah and worshiped a lot in night to the extent that his feet were swallowed by offereing prayer.
When Sahabah asked that what is the need of performing so much worship while he is the
Messenger of Allah and He has forgiven him and promised him to enter paradise. The Prophet
replied that should I not prove myself to be a grateful servant to Allah. However, his worship
was free of extremism. He did not use to pray whole night but also sleep a little. Besides
Ramadan, he used to fast in other months as well but not always.

2. Patience and Forgiveness:

The Prophet (peace be upon him) did never take revenge for his own sake. He tolerated all types
of sufferings and oppression from the disbelievers of Makkah but did not show impatience. They
used to throw garbage on him and strewed thorns in his way. He faced the cruelty of the people
of Ta’if but prayed for their guidance. Despite this, on the occasion of the conquest of Makkah,
he forgave all of them who always made him suffered from pain and grief. He actually acted
upon this commandment of Allah mentioned in Surah An’am, verse 34:

ْ َ‫علَى َما ُك ِذبُوا َوأُوذُوا َحتَّى أَت َاهُ ْم ن‬

‫ص ُرنَا‬ َ َ‫س ٌل مِ ْن قَ ْبلِكَ ف‬
َ ‫صبَ ُروا‬ ْ َ‫َولَقَدْ ُك ِذب‬
ُ ‫ت ُر‬

“And certainly were messengers denied before you, but they were patient over [the effects
of] denial, and they were harmed until Our victory came to them”.

3. Mercy and Kindness:

Allah has sent down the Prophet (peace be upon him) as blessing for whole mankind. He said in
Surah al-Anbiya, verse 107:

َ‫س ْلنَاكَ إِ َّال َر ْح َمةً ل ِْلعَالَمِ ين‬

َ ‫َو َما أَ ْر‬

“And We have not sent you, [O Muhammad], except as a mercy to the worlds”.

a. To the Entire Muslim Ummah:

The Prophet (peace be upon him) did never curse even his worst enemies. He always used to
pray for forgiveness and salvation of his Ummah (Muslims) and cry in the night prayers.
Whenever, he was offered to choose between two matters, he always selected the easy one so
that his Ummah would not suffer from difficulties, for instance, when 50 prayers were made
obliagtory on the Muslims, the Prophet requested Allah to make them 5 for the ease of his
Ummah. In Surah Tawbah, verse 128, Allah said:

52
 ٌ ‫علَ ْي ُك ْم ِب ْال ُمؤْ مِ نِينَ َر ُء‬
‫وف َرحِ ي ٌم‬ َ ‫علَ ْي ِه َما‬
ٌ ‫عنِتُّ ْم َح ِر‬
َ ‫يص‬ َ ‫سو ٌل مِ ْن أ َ ْنفُ ِس ُك ْم‬
ٌ ‫ع ِز‬
َ ‫يز‬ ُ ‫لَقَدْ َجا َء ُك ْم َر‬

“There has certainly come to you a Messenger from among yourselves. Grievous to him is
what you suffer; [he is] concerned over you and to the believers is kind and merciful”.

b. To the Ladies:

In the time of ignorance, Arabs used to exploit and treat ladies like animals. The daughters were
buried alive. The step-mothers were inherited like property to the step-sons after the death of
father. The wives were given dicorce several times and then kept in the relation of marriage.
Through his own actions, the Prophet (peace be upon him) presented example to the world that a
mother, a sister, a wife and a daughter should be treated gracefully and equally to men.
Whenever he met his foster-mother Hazrat Haleema (may Allah be pleased with her), he showed
great respect to her. He loved all his wives, especially Hazrat Khadijah and Hazrat Ayeshah
(may Allah be pleased with them). He was very kind and affectionate to his daughters. There is a
Hadith in Jami’ Tirmidhi:

“The best of you is the one who is best to his family, and I am the best to my family.”

c. To the Orphans and Widows:

He showed great affection and kindness to the orphans and widows. He told the reward of
bringing up and looking after widows and orphans in his Ahadeeth mentioned in Sahih al-
Bukhari:
“One who cares for widows and the poor is like those who fight in the way of Allah or
those who spend their days fasting and their nights praying”.
“I and the caretaker of the orphan will enter Paradise together like this, raising (by
way of illustration) his forefinger and middle finger jointly, leaving no space in
between”

d. To the Children:

The Prophet (peace be upon him) used to embrace and kiss the children and take them in his lap.
He tolerated children’s naughtiness and let them climb (e.g. his grand daughetr Hazrat Imamah)
on his back during prostration in prayer. He loved his grand sons, Hazrat Hasan and Husain (may
Allah be pleased with them) very much and put them on his back as a gesture of affection. He
was the first to greet (say Assalam-o-Alaykum) the children when he passed by them.

He gave the title of Abu Hurayrah (father of kittens) to Hazart Abd ar-Rahman ibn Sakhr (a
Sahabi may Allah be pleased with him) as he loved kittens. He ordered his Ummah to treat
daughters just like sons. There is a Hadith in Jami’ Tirmidhi:

“Whoever has three (or two or one) girls or sisters and treats them well and does not prefer
male children over them and educates them in the best manner, Allah will make them a
shield against hell and will put them in heaven”.

53
 e. To the Slaves:

The Prophet (peace be upon him) gave special attention to rights of slaves and ordered his
Ummah to treat them just like their own children and brothers. He recommended to forgive the
servants on their mistakes 70 times in a day. He described the reward of freeing the slaves as
salvation from hell-fire. He mentioned the rights of slaves and ladies in his last sermon (khutba
hajjat ul wida) with great concern.

f. To the Non-Believers:

In previous nations, the disbelievrs and deniers of the revealed message brought by the
messengers were received punishment from Allah. But Ummah of the Prophet (peace be upon
him) remained safe from any punishmnet because he prayed for him too much. He used to give
charity to the believers and non-believers without any distinction. He ordered to treat parents
fairly and fulfill their rights even they are non-believers. The hypocrites of Madinah made
concpiracies and fought battles against the Prophet (peace be upon him), for instance, the leader
of hypocrites, Abdullah ibn Ubay hurt the feelings the Prophet, even then, he gave his shirt as his
shroud and offered his funeral prayer.

g. To the Animals:

The Prophet (peace be upon him) was very kind to the animals as well and he commanded peiple
to deal with their pets with mercy. He forbade to make animals fight together, barnd them, keep
them hungry and thirsty, force them to work more than their power and to cut the meat from the
body of alive animals for food. There is a Hadith in Sunan Abi Dawood that when the Prophet
saw any animal over-burdened or ill fed, he would speak to the owner:

“Fear God in your treatment of animals.”

Also in Sahih Bukhari, it is mentioned:

“There is a reward for serving any living being.”

4. Generosity:

Whenever somebody asked the prophet (peace be upon him) for somethng, he never refused to
give it to him. He always used to spend charity on the poor and needy ones. Before accepting
Islam, once Hazrat Safwan bin Umayyah (may Allah be pleased with him) was granted plenty of
goats from the Prophet, from this generosity of him, Hazart Safwan accepted Islam.

5. Bravery and Persistence:

The Prophet (peace be upon him) was the bravest of all in his people. He was never worried due
to the enemity of non-believers of Makkah, continued his mission till the last breath of his life
and despite the cruel behaviour of non-believers, he never stopped preaching, guiding and

54
inviting them to the way of Allah. In battles, the Prophet remained persistent even in the very
critical moments and did not leave the battle-field.

6. Truthfulness:

The Prophet (peace be upon him) was given the title of Sadiq (truthful) and Ameen (trustworthy)
by his people. Even Abu Jahal, the greatest enemy of Islam and Muslims said to him that we
don’t call you a liar but we refused to believe in the book and religion you have brought to us.

7. Justice:

The Prophet (peace be upon him) was very just and fair in the matters of his everyday life. Once
the people of Quraish worried about the lady from Bani Makhzum who had committed theft.
They asked, “Who will intercede for her with Allah’s Apostle?” Some said, “No one dare to
do so except Usama bin Zaid the beloved one to Allah’s Apostle.” When Usama spoke about
that to Allah’s Apostle, he said: “Do you try to intercede for somebody in a case connected
with Allah’s Prescribed Punishments?” Then he got up and delivered a sermon saying, “What
destroyed the nations preceding you, was that if a noble amongst them stole, they would
forgive him, and if a poor person amongst them stole, they would inflict Allah’s Legal
punishment on him. By Allah, if Fatima, the daughter of Muhammad stole, I would cut off
her hand.”

8. Modesty:

The Prophet (peace be upon him) was modest and shy more than a veiled virgin. Whenever, he
disliked something bad or shameful, it was expressed from his expressions. He did never touch a
woman who had not any relation with him.

• Refferences:

1. Al-Deen by Abdullah Daraz

2. Encyclopedia of Religion edited by MirceaEliade
3. The Sealed Nectar by SafiurRehman Al-Mubarakpuri. Islamic University Madina.
Darussalam
4. Seerat-e-Sarwar-e-A’alam by Syed Abu Al-A’laMawdudi. Institute odTarjuman-ul-
Quran Lahore.
5. Seerat-e-Rasool-e-Arabi by Allamah Noor Bakhsh Tawakkuli.
6. Millat-e-IslamiakiMukhtasarTareekh by SarwatSaulat.

55
 Islam After the Prophet Muhammad (peace be upon him)
* Rightly Guided Caliphs
Although a new state of Islam had already been established in the time Holy of Prophet (PBUH)
and the initial commandments were also given in His last sermon but a strong and influential
personality was required to run the state affairs after the Prophet had passed away. The people
who had spent most of their lives in the presence of Prophet (PBUH) and had learnt directly from
Him were most suitable for this purpose. That is why the community was looking towards His
closest companions and early caliphs were also from among them. They are known as Rightly
Guided Caliphs. The very first among them was Abu Bakar Siddeeq.
1. The first Caliph Abu Bakar Al-Siddeeq:
Hazrat Abu Bakar was among the initial converts to Islam and because of confirming the
incident of Mai’raj, was given the title of Siddeq. He also acted as great missionary and many
Muslims embraced Islam due to His preaclhing. He was also famous for purchasing and setting
the slaves free. He was the companion of the Prophet in His journey of migration towards
Madina. He remained the Chief-counseller of Holy Prophet and was appointed as Ameer-e-Hajj
in 9th year of Hijrah. He also lead 17 prayers during Prophet’s illness. For all these services Abu
Bakar holds a unique position in Islamic History. At the death of Holy Prophet, he exercised
remarkable self-control and brought a sense of order to the gatherings of confused and sorrowful
Muslims by his frank words. With the joint agreement of all of the Muslims, he was nominated
as Caliph after Prophet (PBUH). His period was full of problems and conflicts. The very first
task was sending the expedition to Syria. Many Muslims were against it but he stood with the
decision of the Holy Prophet (PBUH) and decided to send this Army. Later on it was proved that
this step of Muslims strengthened the Muslim’s courage a lot. Some tribes had refused to pay
Alms and other Shariah taxes but Abu Bakar launched battles against them. Apostasy (Irtidad)
was also another phenomenon in the Islamic state. With the strict efforts of Abu Bakar, the
control of Islam was re-established throughout the peninsula.
The number of false Prophets was also increasing in the area. The situation was extremely
difficult because people had started believing on them blindly. But Abu Bakar stood against them
and all were killed one after the other. The most important service of Abu Bakar was the
preservation of Holy Quran. He commanded Zaid bin Thabit to collect the scattered verses of
Quran and compile them in the form of a book with the suggestion of Hazrat Umar. After a
turbulent period of two years, Abu Bakar passed away in 634 AD/13H. For all these services Abu
Bakar holds a unique place in Islamic history.
2. The period of Hadrat Umar:
Umar ibn-e-Khattab was the second Caliph and belonged to the tribe of Holy Prophet. He had
embraced Islam in the early years of Prophet Hood. His conversion to Islam boosted the
Muslim’s morale and gave them some protection against the cruelties of Quraish. He migrated to
Madina openly at the time of migration and participated in many battles for Islam. He was the
first to show allegiance to Abu Bakar as the first Caliph. Abu Bakar himself had nominated
Umar as his successor in 634AD. He is known for forming an effective system of government
and Majlis-e-Shura. For administrative purposes, he divided the state into 8 provinces and Wali’s
and Amir’s were also appointed.
The period of Umar is also known for his conquests and expansion of Islamic state during 634 to
642AD. The Persian, Roman and Syrian empires were conquered in his times. Bait-ul-Maqdas
was also conquered in his times. He made many social reforms too. New cities of Kufa, Basra

56
and Fustat were built according to properly drawn up plans. He also developed the departments
of Police and Jails. Judiciary was independent in every matter and got the highest salaries ever. A
separate department was established for collection of all types of taxes. Some companions were
appointed especially to educate the people. The Islamic calendar of Hijrah was also introduced
in the reign of HazratUmar. He also introduced the system of old-age pensions and allownces for
week and the poor. The regular and reserved Army was arranged first time in the Islamic state.
The irrigation Canals were also excavated at first in his times. This great figure of Islam was
attacked and murdered by a Khariji during Fajar prayer and after three days he passed away in
654AD.

3. The period of Hadrat Uthman:

Hadrat Usman bin Affan, the third Caliph was born at Makkah in Umwi tribe. He was one of
those Muslims who had embraced Islam on the hands of Abu Bakar Siddeq and also faced
persecution because of it. He participated in both of the migrations, first towards Abyssinia along
with his wife Hadrat Ruqayya and then to Madina. After the death of Ruqayya the Prophet
married His second daughter Umm-e-Kulsum also with Uthman. Because of this unique
relationship with Prophet’s family, he was given the title of Dhinnu-Rain; the bearer of two
lights. He was famous for spending freely in the way of Allah and got the title of Ghani. He
participated in all of the battles with the Prophet (PBUH) except the battle of Badar because at
that time his wife Ruqayya was ill and Prophet advised him to take care of her. He was always
there to help Muslims financially. Once he bought a well of sweet drinking water and left it
openly for the use of Muslim public. He contributed to expand the Mosque of the Prophet. At the
event of Tabuk, he contributed 1000 gold denar and 300 camels.
At the time of Hudaibiyah pact he was sent to Quraish to negotiate for peace. He was the second
person who took allegiance at the hands of Abu Bakar to accept him as Caliph. When Umar was
on his death bed, he left election of his successor to a council of companions among whome
Uthman was elected in 24th year of Hijrah. There were several uprisings in Persia in the East and
Byzantine in the West. He tackled the situation with firmness. Within first year of caliphate of
Uthman he crushed all revolts and some new areas were also conquered. Muslims prepared a
naval force as well in his period and the first naval war was also fought in the conquest of
Tripoli. Hadrat Uthman made extra ordinary social reforms but he also changed some rules of
Hadrat Umar’s times such as allowing Muslims to purchase lands in conquered areas. Masjid-e-
Nabwi was extended and new mosques were built. He also made arrangements to supply water
by having wells dug near roads, built dams to protect Madina from floods, raised the salaries and
allowances for Army and general public. The greatest service of Uthman was to unite Muslims at
one single accent of reciting of the Holy Quran. Many non-Arab Muslims used to recite Quran in
different ways which could cause rift among the Muslims. Zaid bin Thabit was given the task
and all other collections were destroyed except the collection that was made in the period of
Prophet Himself and was preserved with Hadrat Hafsa. But along with these services there were
some groups, who were not happy with Uthman. Some baseless allegations were raised against
him like burning of Quran and appointing his relatives on the key posts in the state. Hadrat
Uthman gave convincing answers of these allegations but those who wanted to create unrest in
the society planned to kill him. As a result he was martyred.
4. The 4th Caliph Hadrat Ali bin Abi Talib:

57
Hadrat Ali was the son of Prophet’s uncle, His first cousin and husband of His beloved daughter
Hadrat Fatima. His title was Abu Turab, given to him by Prophet. When Prophet (PBUH)
started preaching he was among those who embraced Islam in the first call at the age of just 10.
He was the person who took the risk of sleeping in bed of Prophet on the night of Hijrah. When
emigrants of Makkah were paired with Ansar of Madina, he was paired with Prophet Himself.
He participated in all of the battles in the life times of Prophet and got famous as a great warrior
of Islam. In the battle of Uhad, he was defending the Prophet (PBUH) from the attacks of
infidels. He was leading the Muslim Army in the battle of Khyber and defeated a large Army of
Jews. He was the person who wrote the treaty of Hudaibiyah from Muslim’s side. He was
carrying the flag at the time of conquest of Makkah as well and defended the Holy Prophet at the
battle of Hunain. At the time of Tabuk expedition, he stayed at Madina as deputy with the
commandments of the Prophet. He was the commander of Muslim Army in Fadak and Yemen,
where he preached Islam as well. After Prophet’s demise Hadrat Ali washed His body and buried
Him.
Caliphate period of Ali was full of differences, battles and clashes. After he took the charge, the
cry of revenge for the murder of Uthmanspread in every corner of Arabia. But he was not able to
arrest the criminals because of the lack of evidence and instability in the state. Hadrat Talha,
Zubair and wife of the Prophet Hadrat Ayesha prepared a large Army and launched a war against
Ali, demanding the revenge of Uthman immediately. As a result the battle of Jamal was fought
between the two groups of Muslims. Hadrat Ayesha was riding a camel because of which this
battle is known as Jamal. Although Ali got success in the battle but many of the Muslims were
killed. Ayesha was sent back to Madinah with her brother and decided to spend a peaceful life
there without participating in politics ever. After this sad incident Ali changed his capital from
Madina to Kufa. At this many companions of the Prophet got angry. He also changed all
governors appointed by Uthman. One of these governors was Ameer Muawiyah who refused to
leave the charge of Syria because of which the battle of Saffain took place. Ali was about to win
when the Syrian Army raised Quran and demanded the judgment, according to Quran and
Sunnah. Both of the parties appointed their representatives and the armies left the battlefield. A
group from his Army refused to accept this solution and left Ali. They appeared as Khawarij,
later on. Ali was forced to move against them. Some of them escaped from the battlefield of
Naharawan. The arbitrators also gave one sided decision of stepping down of Ali and that Ameer
Muawiyah will be the next Caliph. Majority of the Muslims did not accept this decision. In these
circumstances, he was attacked by a khariji and passed away after 2 days of this attack. Blessings
of Allah be upon him.
• Umayyad Era:
After the death of Hadrat Ali, his supporters gathered around Imam Hassan, the elder son of Ali
and took oath of Caliphate on his hand. Now the Islamic state was having two caliphs at a time.
The supporters of Ali were with HadratHassan and Syrians and those who were still demanding
for the revenge of Uthman, were on Muawiyah’s side. The arbitration had already given decision
in favor of Muawiyah because of which he refused to accept the caliphate of Imam Hassan rather
launched a war against him. Imam Hassan did not want any more bloodshed in the Muslim state
and surrendered in favor of Muawiyah. From this nomination, a new period of caliphate started
in Islamic history. This was Caliphate of Banu Umayyah. Although they adopted the title of
“Caliph” but practically this was the starting of kingship because they were the first rulers to pass
down power within their family. No doubt that they were good and just rulers and they laid the
foundations for the golden age of greater Muslim civilization. But their lack of descent from

58
Muhammad, their controversial practice of handing down power from father to son and their
mistreatment of non-Arabs made them a disputed dynasty.
Umayyads were among the richest and powerful tribes of Makkah. Muawiyyah the first ruler of
Umwi dynasty was the son of Abu Sufyan. All members of their family embraced Islam after
Muslim conquest of Makkah. Muawiyyah was appointed as the governor of Syria by Hadrat
Umar and continued to stay on this post till the time of Hadrat Ali. He was a popular leader of
Syria and increased his power in the times of Hadrat Uthman because of having relationship
with him. After the murder of Hadrat Uthman, Muawiyyah was angry and had a great support of
leading companions and general Muslim public. There were continuous troubles between
Muawiyyah and Ali. After the assassination of Ali and the retirement of Imam Hassan from
politics, he became the first ruler of Umwis in 661 AD. Muawiyyah set about creating a strong
and peaceful state. He established the city of Damascuss as his capital. The Islamic conquests,
that were stopped due to civil war and unrest in the Muslim state were started again. The
important battle of his times is the fail Muslim’s attack over Constantinople.
Although from the period of Muawiyyah, a new golden era of Muslim glory started but he is
known for changing the caliphate into kingship by making it hereditary. He was the first Muslim
ruler to nominate his son, Yazid as his successor. Many Muslims who had seen times of Prophet
and then era of Rightly Guided Caliphs, felt that this was wrong. Some thought that if caliphate
is inherited then it should be in the family of Prophet (PBUH). Because of it a rebellion appeared
after the death of Muawiyyah, when Yazid became the next caliph. His opponents gathered
around Imam Hussain who had not taken the oath of allegiance in the hands of Yazid yet. As a
result, the sad incident of Karbala took place. Abdullah bin Zubair was another opponent of
Yazid and Umwis. He had power in Makkah and claimed to be the caliph. Yazid sent an Army to
crush this rebellion but died before the task was completed. His son MuawiyyahThani was no
more interested to be a head of the state and surrendered the throne. Here the chain of caliphate
finished in Hadrat Ameer Muawiyyah’s family but another Umwi, Marwan, from a separate
branch of the family, took over the throne and opposed Ibn-e-Zubair. As a result another civil
war broke out in the Islamic state. He ruled only for 1 year and died but his son Abd-ul-Malik
succeeded to crush all oppositions.
Abd-ul-Malik is also one of the most prominent caliphs of Umwis. He made a number of
significant reforms to establish the state as a new. His period is also known for building of new
mosques and the Dome of the Rock. Arabic was declared as the official language. Abd-ul-Malik
also began minting the first coins with Islamic motifs on them. Along with these reforms the
series of conquests was also continued like North Africa and Carthage. When he died the Islamic
state had become stronger than ever. Under the leadership of Waleed, the son of Abd-ul-Malik
the state expanded even more. Islamic forces began their invasion of Western Europe. Spain was
also conquered in this time. The Umayyad caliphate had become the largest empire with lands
ranging from Spain to the borders of Modern Day China. Waleed was succeeded by his brother
Sulayman, who also tried to conquer Constantinople but failed. Sulayman was succeeded by his
cousin Umar bin Abdul Aziz, who is known with the title of Umar 2 in Islamic History. He was
the last great Umwi caliph. He was famous for his piety and soft heartedness. Due to his kind
treatment to non-Muslims he became very popular among minority communities. The public
cursing of Ali was banned in his timings. Instead of spending public money on himself he gave
generously to poor and needy. Umar 2’s period lasted only for three years. He was followed by
less capable rulers who were not able to handle the affairs of such a large state. In 744 AD, a new
civil war tore the Umayyad caliphate apart and weekend the Umayyad military as well. Many

59
Arabs in Iran were unhappy and felt overlooked by the government. In addition, non-Arab
Muslims had inferior status to Arabs. The Shia community also disliked Umwis because they
were the archrivals of the family of the Prophet. Members of Muhammad’s family, from His
uncle Abbas’s line, known as Abbasids, started a rebellion. Due to their relation the Prophet a
great number of Muslims joined them. The Abbasi Army met Umwis at the battle of the Zab. The
last Umwi caliph was defeated and killed. Umwis were slaughtered in a very inhuman way. Only
one member of Umayyad family Abd-ur-Rehman escaped and managed to reach Spain and
established his caliphate there. In this way the Umayyad dynasty continued to rule in Spain till
11th century. The rest of the empire came under Abbasi rule which was the start of a great
Muslim civilization.
• Abbasid Era:
The period of Abbasi Dynasty is known as the golden period of Muslim Culture and Civilization.
In its peak it was the largest empire of the world. It had contacts with its Indian and Chinese
neighbors in the East and Byzantines in the West because of which the Muslim society of that
time adopted many ideas from these cultures.
All those groups who were not happy with Umwis gathered under the flag of Abbasids who
claimed descent from Muhammad through His uncle Abbas. A Persian, Abu Muslim lead the
Abbasid movement in Iran. In 748 AD Abu Al-Abbas Al-Saffah, the Abbasi leader succeeded to
enter Kufa and announced his caliphate. After the battle of Zab, they captured Damascuss as well
and became the new rulers. But majority of the Muslims, who were expecting major change were
disappointed. The way they ruled was not different from Umayyads. Shias were no more allies of
Abbasis because of upholding the authority of their family over that of Ali. Abbasids did prove
loyal to their Persian supporters who were very much influential in this era. The powerful
Persian family members of Barmakids were the advisors of the early Abbasi Caliphs. The first
major shift was the establishment of a new Capital Baghdad which was founded in 762 by the
caliph Al-Mansoor. Baghdad grew quickly and soon became the largest city of the world. Art,
poetry and science flourished a lot. Abbasids learnt paper making from their Chinese neighbors.
Literature and knowledge had become popular culture of that society.
The fifth Caliph of the Abbasi Dynasty, Harun-ur-Rasheed is remembered as a great supporter
of Arts and sciences. Under his rule Baghdad became the center for science, philosophy,
medicine and education. Muslim scholars collected translations and expanded these knowledges
further such as Egyptians, Persians, Indians, Chinese, Greeks, Romans and Byzantines. The
successors of Harun-ur-Rasheed continued his policies and founded Bait-ul-Hikmah in Baghdad.
It hosted Muslim and non-Muslim scholars who translated and collected different knowledges in
one place and in one language Arabic. Arabs carried Indian numerals with them everywhere in
the world till they got the name of Arabic numerals. The greatest Muslim scholars belonged to
this era such as Al-KIndi, Al-Beiruni, Al-Khawarizmi, Al-Hytham and Abu Nasr. Innovations
such as developments in agriculture and irrigation also took place. New type of turbines and
mills were invented. Rice, cotton and sugar were taken from India, citrus fruits from China.
From Islamic world, these crops shifted to the West as well. Such Islamic innovations continued
till the Abbasi government fell into chaos.
Due to early capable caliphs and their advisers, the Abbasi caliphate thrived despite the major
challenges of ruling a massive empire. Besides being the admirers of arts and sciences these
caliphs had to deal with revolts in Persia and North Africa. Haroon-ur-Rasheed removed the
Persian family of Barmakids, who were good advisers to the caliphs, from the key posts in the
court and state because of the fear of their power and popularity among the general public. This

60
made the Persian community angry. His son Mamun-ur-Rasheed not only continued his policies
but introduced some more innovations such as adopting the radical Mu’atazili theology. All
those who opposed this theology to be adopted as a faith were imprisoned or killed with the
order of the caliph. At this a great number of people went against the government and Caliph had
to create another Army of central Asian soldiers loyal only to him. The governors in different
provinces had started announcing their personal, independent caliphates which caused major
problems for the state. As the authority of the caliphate diminished, it was not able to collect
enough revenues. The Caliph Al-Mu’tasim increased the gap between the caliph and the people.
He also created another loyal Army appointed for the security of Caliph only. But still he had to
shift the capital from Baghdad to Samarra to avoid public riots. This shift created a gap between
the caliph and the public. Now he was a mere puppet in the hands of this new Army. Al-
Muwaffaq brought the capital back to Baghdad and controlled the situation to some extent but he
could not stop the process of decline. Territories broke one after the other in the times of Caliph
Al-Muqtadir. He was killed by city guards after he bankrupted the state to the point that he was
not able to pay their salaries. His son Al-Radi is known as the last authoritative caliph. After that
the Abbasi caliphate became no more than figurehead. In 11th century, a new Saljuqi empire
appeared which conquered the areas of Iraq, Iran, Syria and most of Asia minor. When this
sultanate collapsed, the Caliph Al-Nasir attempted to restore Abbasi power. He demanded
support from Mongols against Khawarizms, who ruled Persia. The Mongols completely overran
Khawarizm but turned towards Baghdad after that. The Caliph was not well-prepared and the
city was sacked in 1258 AD. The caliph was killed, books were burnt, libraries and all
monuments of the city were destroyed. This marked the end of the Abbasi caliphate and an
abrupt end of Islamic golden age.

Refferences:
1. Al-Deen by Abdullah Daraz
2. Encyclopedia of Religion edited by Mircea Eliade
3. The Sealed Nectar by Safiur Rehman Al-Mubarakpuri. Islamic University Madina.
Darussalam
4. Seerat-e-Sarwar-e-A’alam by Syed Abu Al-A’la Mawdudi. Institute of Tarjuman-ul-
Quran Lahore.
5. Millat-e-Islamia ki Mukhtasar Tareekh by Sarwat Saulat.

61
 8th Week

Topic no.8

The Sources of Islamic Jurisprudence

=> Primary Sources of Islamic Jurisprudence

1. The Qur’an: The Qur’aan was the first source of law and its passages were accepted
unanimously as being authentic. However, there were some differences of opinion in
interpretation of some of its verses.

2. The Sunnah/Ahadeeth: Ahadeeth of the Prophet (peace be upon him) wee next in
importance. However, scholars for their acceptance and application set various conditions and
they also differ in interpretation.

=> Secondary Sources of Islamic Jurisprudence

3. Unanimous Opinion of the Sahaabah (Ijma’): The opinion of the Sahaabah either as a group
or individually was considered the third most important source of law. This source was divided
into two parts according to the positions taken by the Sahaabah.
(a) If they were united on an opinion it was referred to as Ijmaa’.
(b) If they had different opinions on a single issue, each opinion was referred to as a Ra’i
(personal opinion of Sahabi).

4. Analogy (Qiyas): Legal verdict based on evidence found either in the Qur’aan, the Sunnah or
Ijmaa’ was next in order of importance. The method of reasoning used was a form of analogical
deduction called Qiyaas. An example of Qiyaas is the prohibition of marijuana based on the
Prophet’s statement: “Every intoxicant is Khamr and every form of Khamr is Haraam.”
Since Marijuana has as intoxicating effect it can be classified as Khamr and thus Haraam
(prohibited).

5. Ijtihaad: It means to spare no efforts in the quest of discovering the supposed rules of

Shari’ah in the sense that the Mujtahid leaves no stone unturned. Another definition is: The

exertion of the Mujtahid’s whole effort in his attempt to establish the anticipated rules of

Shari’ah.

6. Legal Preference (Istihsan): This principle involves the preference of an opinion based on a

circumstantial need.

7. Custom (‘Urf): Local customs were accepted as a source of law in a given region as long as
they did not contradict any of the principles of Islamic law; for example local marriage customs

62
concerning dowry’ payment. The dowry (Haqq Mahr for wife) according to Islamic law, must be
agreed upon as part of the marriage contract but it has no set time to be paid. It is the custom of
Egyptians as well as others that a portion of it called the Muqaddam must be paid before the
marriage ceremony while the reminder called the Mu’akhkhar is only required to be paid in the
case of death or divorce, according to whichever occurs first.

63
 Final Term Topics

11th Week
Huqooq-al-Ibaad (Rights of Individuals)
Rights of Parents
Parents have done their best and suffered a variety of difficulties for sake of supervising their
children. Mothers, for instance, have suffered the burdens of pregnancy, giving birth, suckling,
and the troubles of education. Fathers, on the other hand, have stood the hurdles of seeking
earnings for sake of saving the means of good livelihood for their children. They have also
engaged themselves in the troubles of educating and bringing up children and preparing
comfortable lives. Suffering all these difficulties, parents have been feeling happy, without
expecting praise or reward from their children. Out of their abundant love for their children,
parents have worked diligently for making them precede others in fields of virtue so that they
will be the objects of admiration. This nature is in violation of man’s tempers. From this cause,
parents’ favors are regarded as the greatest after Allah’s rights, and their rights against their
children are very considerable.
Qur’anic Verses related to the rights of parents
“And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother
bear him, and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is
thy final goal”. (Quran 31:14)
“Thy Lord hath decreed that you worship none but Him, and that ye be kind to parents. Whether
one or more attain old age in thy life, say not to them a word of contempt, nor repel them, but
address them in terms of honor. And out of kindness, lower to them the wing of humility, and
say, “my Lord! bestow on them Thy Mercy, even as they cherished me in childhood.” (Quran 17:
23-24)
“We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain
did she give him birth.” (Quran 46:15)
“We have enjoined on man kindness to his parents; but if they strive (to force) thee to join with
Me anything of which thou hast no knowledge, obey them not.” (Quran 29:8)

Prophetic Traditions related to the rights of parents

1. Parents are the way to Paradise or Hell: It is recorded on authority of Imam ibn Majah that
a man asked the Holy Prophet )‫(صلى هللا عليه وسلم‬, “What rights the parents had on their children.”
The Holy Prophet )‫ (صلى هللا عليه وسلم‬answered, “Both are your Paradise and your Hell.” [Ibn-e-
Maajja]. A person should always keep in mind that obedience to parents and their service with
love, compassion and due courtesy shall be the cause of entry to Paradise: and the regretful
disobedience of parents and affliction of distress on them shall lead to Hell. Parents pleasure
leads to Allah’s goodwill as Hazrat Abdullah bin Omar (‫ )رضى هللا عنه‬relates that the Holy
Prophet )‫ (صلى هللا عليه وسلم‬said: “Allah’s pleasure and approval are in the pleasure and approval of
the parents, and Allah’s anger lies in the displeasure of the parents”. [Tirmidhi]. The Hadith
indicates that the best source of earning Allah’s goodwill is to seek the pleasure of one’s parents.
Allah’s goodwill is obviously the best blessing, and disobedience of parents & their displeasure

64
deprives an individual of earning Allah’s goodwill. Hazrat Abu Hurayra (‫ )رضى هللا عنه‬said that a
man asked the Holy Prophet )‫“ (صلى هللا عليه وسلم‬Who had the most priority to good treatment?”
The Holy Prophet )‫ (صلى هللا عليه وسلم‬replied, “Your mother”. The man asked, “And next to the
mother?” The Holy Prophet )‫ (صلى هللا عليه وسلم‬said, “Your mother.” “And next again?” asked the
man. “Your mother”, replied the Holy Prophet )‫ (صلى هللا عليه وسلم‬once more. “And next”, the man
persisted. “Your father”, the Holy Prophet )‫ (صلى هللا عليه وسلم‬answered. [Agreed upon]. It is
learnt from the above statement of the Holy Prophet )‫ (صلى هللا عليه وسلم‬that service to mother has
a precedence over father. At many occasions in the Holy Quran where parents rights & filial
service to parents is emphasised, particular attention is invited to the pains & sufferings which
the mother bears from pregnancy till milk-feeding period in infancy of the children – as a
consequence of which the paradise is stated to be beneath the feet of the mother, as quoted in an
other Hadith. Hazrat Abu Hurayra (‫ )رضى هللا عنه‬tells us that on one occasion the Holy
Prophet )‫ (صلى هللا عليه وسلم‬remarked in a trance: “He is humbled, he is humbled, he is humbled!”
The companions (‫ )رضى هللا عنه‬asked, “Who is humbled, O Prophet )‫ (صلى هللا عليه وسلم‬of Allah?”
The Holy Prophet )‫ (صلى هللا عليه وسلم‬answered, “He who found his/her parents or one of them in
old age, and yet did not enter Paradise (by serving them).” [Muslim]. So Service to parents is
obligatory at every age, particularly so when they grow old and become dependent for most of
their normal needs. The Gracious All-Mighty is really much pleased with an individual who
takes special care of his/her old parents. If however, an individual doesn’t bother to care for the
old parents, he/she is certainly most unlucky to have opted for eternal condemnation in torturous
Hell.

2. Treatment with non-Muslim parents: Hazrat Asma bint Abu Bakr As-Siddiq ( ‫رضى‬
‫ )هللا عنها‬narrates: My mother came to me, while she was still a polytheist. I asked the Messenger
of Allah, “My mother who is ill-disposed to Islam, has come to visit me. She wants something
from me. Shall I show her affection? The Holy Prophet )‫ (صلى هللا عليه وسلم‬replied: Yes, be
benevolent towards your mother. [Agreed upon]. This Hadith establishes that it is obligatory for
a Muslim to treat parents with courtesy & respect even though they may be polytheists or
pagans. Their sinful wishes leading to violation of the basic ordains of Allah must not be
however obeyed, but still the treatment metted out to the parents ought to remain most respectful,
compassionate & consoling.

3. Obedience of parents fetches obedient children: Hazrat Ibn-e-Umar (‫ )رضى هللا عنه‬states that
the Holy Prophet )‫ (صلى هللا عليه وسلم‬said, “Serve your parents with respect; your children shall
also serve you with regard, Remain pious in your conduct, your women shall remain faithful to
you”. [Tibrani] . This Hadith shows that respectful treatment & service to your parents shall be
immediately responded by similar treatment with you by your children; and unadulterated pious
personal conduct fetches faithfulness & sincerity among your family women. Disobedience of
Parents is a grave sin as Hazrat Anas (‫ )رضى هللا عنه‬states that when the Holy Prophet ‫(صلى هللا عليه‬
)‫ وسلم‬was asked about the grave sins, he )‫ (صلى هللا عليه وسلم‬said, “(1) Associating partners with
Allah. (2) being disobedient & insolent to parents, (3) to kill a human being without justified
reason, and (4) to become a false witness to an unwitnessed incident”. [Bukhari] . The grave
sins quoted in the Hadith above are listed in the same sequence in another Hadith in Sahih
Bukhari as well; which reflects that disobedience of parents is only next to Shirk, (i.e.
Association partner with All-Mighty Allah) and is reckoned even more grave than killing a
person unlawfully.

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4. Children’s invocation for their departed parents: Hazrat Abu Huraira (‫ )رضى هللا عنه‬reports
that the Holy Prophet )‫ (صلى هللا عليه وسلم‬said, “At times the status of a devolee is raised in
Paradise; and he asks – Oh My Lord, whence is this elevation from? The Lord tells him, “It is on
account of the invocation your son has made for you.” [Ibn-e-Maaja]. Here we are taught a way
to pay back the rights of the departed parents by invoking Allah’s mercy to forgive them.

5.To abuse parents is a grievous sin: As narrated by Hazrat Abdullah Bin Umar (‫)رضى هللا عنه‬,
the Holy Prophet )‫ (صلى هللا عليه وسلم‬said, “To abuse ones parents is an extremely grave sin.” The
fellows of the Holy Prophet questioned, “How can an individual abuse him/her own parents?”
The Holy Prophet )‫ (صلى هللا عليه وسلم‬replied, “If a person abuses the parents of another person, he
is responded in return with abuse to his parents by the other person.” [Bukhari, Muslim]. One
must not only respect ones own parents but must also be polite & respectful to the parents of
others as well to avoid retaliation of others against ones own parents.

6.Children & their wealth belong to the parents: Hazrat Umr Bin Shoaib (‫)رضى هللا عنه‬
narrates from his grand father that a villager came to the Holy Prophet )‫ (صلى هللا عليه وسلم‬and said,
“My father intends to finish the whole my wealth”. The Holy Prophet )‫ (صلى هللا عليه وسلم‬replied,
“You and your wealth belong to your father. Indeed the best & most sacred is the wealth that you
earn yourself, and your children’s wealth is also your own labour and therefore you may also
spend it as you wish”.[Masnd-e-Ahmad]. This Hadith certifies that the wealth & property of the
children really belong to their parents, and they have to right to utilise it as they may wish.

Rights of Children

The most close blood relation in the world is the relation between parents and children. Islam has
given preference to this relation on all other relations. It has explained in detail that what are the
rights and responsibilities, whose fulfillment is not only their human and moral obligation but
also their religious duty. Here we discuss the rights of children on their parents in the light of the
teachings of Islam. In the period of ignorance, upbringing of children, especially daughters was
considered shameful. To be loving and affectionate with the children was regarded as against of
bravery and manliness. In other religions, there are the teachings related to the rights of parents
but not a single religion told about their obligations. Only Islam is the religion, which has
determined also the rights of children besides their obligations.

“Your parents and your children, you know not which of them is the nearer to you in
usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise”. (Al-Qur’an
4:11) The above Verse from Noble Qur'an shows the Islamic attitude towards the relationship
between parents and children. From infancy to adulthood, it is unparalleled tender love and care
of parents which brings the child from the stage of absolute weakness and helplessness to
perfect strength and independence. The Messenger of Allah (Peace and blessings of Allah be
upon him) says: “The parents are responsible with regard to their children in the same
manner in which the children are responsible with regard to their parents”.

1-Preservation Of Life: Once a child is conceived, it has the right to life. The Quran makes it
very clear that all life is sacred. It is never permissible to terminate a pregnancy because one
fears being unable to financially support a child or another child. It is God, who is the Provider

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and Sustainer of all life. in the period of ignorance, Arabs used to kill their children, specially
their daughters in different ways, due to the fear of poverty or shame, so that they would not be
burdenized with their upbringing as well as their honour and chastity would be safe from the
other powerful tribes. The Holy Quran forbade them from this bad practice by saying: “Kill not
your children because of poverty - We provide sustenance for you and for them”. (Quran
6:151) The Holy Quran also condemned the evil tradition of burying the alive girls: “And when
the alive buried girl will be asked that due to which fault, she was killed?” (Al-Qur’an 81:8)

Once a Companion, Sahabi (Allah be pleased with him) submitted to the Messenger of Allah
(Peace and blessings of Allah be upon him):
“O Messenger of Allah (Peace and blessings of Allah be upon him) which is the greatest
sin?” Messenger of Allah (Peace and blessings of Allah be upon him) responded:
“Polytheism”. The Companion, Sahabi (Allah be pleased with him) again submitted: “And
what next?” Messenger of Allah (Peace and blessings of Allah be upon him) responded:
“Disobedience to parents”.The Companion, Sahabi (Allah be pleased with him) submitted for
the third time: “And which sin is the greatest next to it?” Messenger of Allah (Peace and
blessings of Allah be upon him) responded: “To kill your children fearing that they will share
your sustenance.”

2-Reciting Azan: It is Sunnah to recite Azan (call to prayer) to his/her right ear and Iqama to the
left ear when a child is born.
3- Giving A Nice Name: After a child has come to the world through birth, the child’s rights
over his/her parents continue to exist. The first duty of parents for their children after birth is
giving a nice and appropriate name for their children, because a name is very important for
people. As a matter of fact, the Prophet (pbuh) said: “One of the rights of children over their
parents is being given a nice name and having a good education”.
4-Upbringing Of The Children: Islam has given the responsibility to the parents to bring up
and support the children in their age of minority. The Holy Quran orders the mothers: “And the
mothers shall give suck to their children for two whole years, that is for those parents who
desire to complete the term of suckling”. (Al-Quran 2:233)
Special emphasis for girls: A girl is somewhat delicate than a boy. As she could neither help
her father in economical matters nor in the battlefield so she was the victim of the cruel behavior
of ignorant Arabs. Once the Messenger of Allah pointed out his index finger and middle finger,
which shows how close he will be. In another hadith, he said: “If one has got three daughters
and three sisters and bears troubles caused by them patiently, Allah will elevate him to the
highest level of Paradise.” A man heard this and asked him: “O Messenger of Allah! Will he
still go to Heaven if he has got two daughters?” The Messenger of Allah answered: “Even if
he has got just one, he will go to Heaven.”

5-Love And Affection: Islam has not only stressed upon nourishing the children but also has
taught them to keep loving and kind behavior with the children. This is the principle of modern
psychology that the proper upbringing and training of children is not possible just because of
love and affection. So Islam has told the parents to make the atmosphere of their home pleasant
and comfortable and establish an environment of love and peace in it so that, in the boundaries of
their home, the children could feel satisfaction.

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6-Education And Training: Education means to look after, to nurture, to nourish, to help grow
and flourish. It implies certain sensitivity towards the child under your care, his emotional and
physical needs and capacities. It implies the ability to inspire confidence. It implies the courage
to allow and promote creativity and innovation. It implies the ability to trust and not to stifle, to
be firm when needed and even to impose sanctions when necessary. Islam has imposed on the
parents not only the responsibility of the nourishment of children but their education, spiritual
and ethical training is also the religious obligation of the parents. The Quran and the authentic
traditions of Prophet Muhammad, may God praise him, speak clearly about the responsibility
that comes with raising a child. It is an obligation upon the believers to raise and care for
children by bringing them up as moral, righteous human beings. Secure in the knowledge that
they are valued members of the human race, and their particular families. Neglecting this duty
could potentially lead a person away from the path of righteousness and away from God. Small
children take their parents as models. If parents are lazy and careless, the children will also take
laziness and carelessness as normal. If they tell lies, children will regard lying as normal and
acceptable. The same applies to smoking, drinking, rude manners, swearing and all other bad
habits. There is no way parents can motivate their children to practice the Islamic virtues if they
themselves do not respect the values and try to practice them also. As children grow up, they will
only perceive the inconsistency or even hypocrisy in their parents’ approach. It is important not
to crush a child’s spirit and joy about life by terrorizing him/her, whether physically or
psychologically. Children must play. It is the way they learn, and is not in itself something bad.
Parents should give the child opportunities to play and to experience the excitement of
exploration, of learning and of growing up.
At the same time, parents should teach children Islamic manners and etiquette in accordance
with the beautiful example of the Prophet. The Holy Prophet says: “A father gives his child
nothing better than a good education”.
7-The Right To Belong To A Family: No parent can disown his or her child, or deprive the
child from the family name.
8. Justice and equality: Another right fully due to children is equality in parental treatment. No
one should be given preference over the others in gifts or presents. The canonical law of Islam
dictates that no child should enjoy privileges to the prejudice of his brothers or sisters; this is
injustice on the face of it. Allah forbids injustice because it leads to aversion on the part of the
deprived children, and creation of hostility between the ill-treated and the pampered ones or even
between the former and their parents. One child could show more honor to his parents than his
other brothers or sisters, the thing that invites his parents to single him out for more privileges to
the exclusion of the others. This behavior is unjustifiable because the dutiful son is rewarded by
his Lord; moreover, a privilege of this sort could on the one hand lead the child to vain glory and
on the other, the less fortunate ones could develop a kind of aversion and then overstep the mark
and indulge in further disobedience. In a narration, the Noble Prophet (peace be upon him)
said: “Be afraid of Allah, and be just to your children.” Also the Holy Prophet says: “If a girl
is born in someone’s home then he does not kill that girl and treats her equally to the boys
in her upbringing then surely, Allah will grant such a person paradise.”
9-Marriage Of Children: It is also responsibility of the parents to wed their children.
Unnecessary delay in their marriage is not suitable in Islam. Shariah also says that the wedding
ceremonies should be held with quite simplicity and the parents should search for the proper and

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better suitor, according to their experience, knowledge and wisdom. According to the Hadith,
delay is not correct in three things, from amongst them, one is, delay in marriage of children in
spite of the presence of the suitable mate. All Sunni schools of thought agree that forced
marriages are strictly forbidden in Islam, as Islamic marriages are contracts between two
consenting parties referred to as Mithaq. It has been quoted from the prophet Muhammad:
“The widow and the divorced woman shall not be married until their order is obtained,
and the virgin shall not be married until her consent is obtained.”

Rights Of Neighbours
Apart from a man's parents, children and near relatives, there also exists a permanent association
and contact between him and his neighbours. The state of his association - be it good or
otherwise has a great influence on his life and morals. The Prophet (Sal Allaho Alehe Wasallam)
had attached great importance to this and has constantly urged the Ummah to pay due regard to
the rights of neighbours to the extent that he had declared good neighborliness to be part of Iman
(Faith) and an essential requisite for salvation.

Difference Of Opinion Among The Scholars In The Extent Of Neighborhood:

1-According to Islamic scholar, Al-Shafi’i: “Every person who is physically close to another
person is called a neighbor”.
2-Imam Zahri, Al-Auzai and Ibn Shihab said: "Forty houses in each direction".
3-Ali Ibn Abi Talib said: "Whoever hears the call (for prayer) is a neighbor".
4-Some scholars say:" Whoever hears the Iqama (call immediately preceding prayer, given
within the mosque rather than from the minaret) is a neighbor of that mosque".
5-Other scholars said:" Whoever lives with a man in a locality or city is a neighbor".
6-Other scholars consider:“The traveling companion as a neighbor because he shares one's
physical space”.
7-The common opinion is that: “A neighbor is a person whose house is located near to
another’s house. That person is considered as neighbor to another and vice versa”.

Importance: The neighbor holds a special status in Islam. Islam encourages Muslims to treat
their neighbors in a gentle way that reflects the true and genuine spirit of Islam as exemplified in
its tolerant aspect especially with people of other faiths. It makes no difference whether the
neighbors are Muslim or non-Muslim. Hazrat Mu'awiya Ibn Haidah relates that the Prophet of
Allah (Sal Allaho Alehe Wasallam) said "The rights of the neighbour upon you are that; If
he falls ill you visit (and take care of) him; if he dies you attend his funeral (and take part
in the burial arrangements); if he commits an evil deed, you prevent it from being known
(i.e. do not give publicity to it); if he is favoured by good-fortune, you congratulate him; if a
calamity befalls him, you grieve in sympathy with him; and that you restrain from erecting
your building higher than his in such a way that the passage of fresh air is blocked from his
house (unless you obtained his consent) and further, (you take care that) the aroma of your
cooking pot does not cause sorrow to him (and his children) except that you send some of it
(the food) to him."

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According to the teachings of the Holy Quran and the Sunnah of the Holy Prophet peace be upon
him, following are the rights of the neighbours:

1-Prohibition of Harming Neighbor: Amongst other points this Hadith explains that it is
essential for the true believer to be mindful of his neighbors at all times so that he does not harm
him in any way. It also gives us an idea of the value placed on the rights of neighbors by the
Holy Prophet of Islam.
It is narrated on the authority of Hazrat Abu Hurayrah, may Allah be pleased with him, that the
Prophet, peace and blessings be upon him said: "By Allah, he is not a believer! By Allah, he is
not a believer! By Allah, he is not a believer.''
It was asked, "Who is that, O Messenger of Allah?''
He said, "One whose neighbor does not feel safe from his evil". The construction and manner
of the Hadith shows how agitated the Prophet must have been when he said this. The essence
contained in this Hadith is that the Muslim whose character is such that his neighbors expect
nothing but evil from him and they live in fear of being hurt or harmed by him, cannot be
regarded as a true and faithful believer - he doesn't deserve the title of Muslim or Mu'min. On
another occasion the Prophet is reported to have said that such a person (whose neighbors do not
feel safe on his account) shall not go to Heaven.
An Ansar (emigrant) came to Prophet Muhammad (peace and blessings be upon him) and said
that he has recently purchased a house in a particular area and that his nearest person was such
that he had no hope of any goodness from him and that he felt unsafe from his mischief. Prophet
Muhammad (peace and blessings be upon him) told Hazrat Ali, Hazrat Salman Al-Farsi, Hazrat
Abu Zar Ghaffari and Hazrat Miqdad ibn Aswadto go to the Mosque and announce: "He is not a
believer whose neighbour is unsafe from his mischief." They announced it thrice and then to
Prophet Muhammad (peace and blessings be upon him) pointed towards forty doors to his right
and forty to the left indicating that forty houses in every direction constitute ones neighbourhood.
One is obliged to observe their rights.

2-Recommendation to treat neighbor well: The attitude of treating neighbours well is deeply
engrained in the Muslim's conscience and is one of the features that most distinguishes him in
the sight of Allah and of other people, because the true Muslim who has grown up in or been
nurtured by Islam and has internalized its teachings, cannot but be the best of companions and
the best of neighbours.
Islam counts a good neighbour, one whose presence is a source of comfort, security and safety,
as one of the joys of a Muslim's life. Mother of the believers Hazrat Aisha, may Allah be pleased
with her, reported that the messenger of Allah, peace and blessings be upon him, said: "Hazrat
Jibril kept recommending me to treat my neighbor well until I thought that he would tell
me to make him one of my heirs"
This Hadith shows that Angel Jibra'il (Alaihi as-Salam) brought commandments from Allah,
concerning the rights of the neighbor so frequently and stressed the need to be kind and
courteous to him with such force and regularity that the Holy Prophet (peace be upon him)
thought that the neighbor also will be made an heir i.e. just as parents, children and near relatives
inherit the property left by the deceased, he thought that the neighbor, too, will be given a share
in it.

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3-The One Who Harms His Neighbor Should Be Cursed: Having a bad neighbour is
something which is so appalling that the sensitive Muslim cannot think of it without shuddering
and being filled with a sense of fear, loathing and hatred.
The bad neighbour is a person who is deprived of the blessing of faith, which is the greatest
blessing that the Creator has bestowed upon His creation.
The true Muslim listens to these teachings with an open mind and accepts them. It never occurs
to him that one day he may find himself in an argument or conflict with one of his neighbours,
because that will destroy his faith and all hope of success in the Hereafter. This would be the
greatest loss, and the mere thought of it makes the true Muslim tremble.
Not surprisingly, several Ahadith state that the bad neighbour is one whose good deeds are not
accepted, and will be of no avail so long as he is mistreating his neighbour, because in Islam,
good deeds are always centered on a foundation of faith, and as we have seen in the Hadith
quoted above, the bad neighbour has no faith. So obviously his good deeds are not accepted:
Allah rejects them outright, no matter how many good deeds he does, even if he spends all day
and all night doing them. Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "He will not
enter Jannah whose neighbour is not secure from his wrongful conduct". This Hadith
reveals that hurting or troubling a neighbour is such a serious offence that it causes Allah's
Wrath, and thus punishment in Hell. How great must be the crime of the bad neighbour, if his
mistreatment of his neighbour is depriving him of the blessings of faith and denying him
entrance to Paradise.

4- Caring For Your Neighbors: Hazrat Abu Dharr, May Allah be pleased with him, reported:
Messenger of Allah, peace and blessings be upon him, commanded me thus: "O Abu Dharr!
Whenever you prepare a broth, put plenty of water in it, and give some of it to your
neighbors". In another narration of Muslim, narrated Abu Dharr (May Allah be pleased with
him): “My friend, (Messenger of Allah (sallallaahu ’alayhi wa sallam)) advised me
saying, "Whenever you prepare a broth, put plenty of water in it, and give some to your
neighbours and then give them out of this with courtesy.'' This Hadith makes it clear that
Islam does not like a Muslim to ignore his poor neighbour and eat up everything himself. It
stresses that one must take care of his poor neighbours. If a person is not in a position to do
more, he should at least add some water in the broth he cooks for his own food and send a
portion of it to his deserving neighbour. It leads us to the conclusion that a Muslim should in no
case be unmindful of his neighbour and if he is well-to-do, he should be all the more charitable
to his neighbours. Our noble Prophet, peace and blessings be upon him, had a Jewish neighbor.
This neighbor would always throw rubbish at the Prophet’s doorstep everyday. Instead of
treating his neighbor the same way or reacting to him harshly, the Prophet, peace and blessings
be upon him, would instead patiently dispose of the rubbish, and this same thing would happen
daily… until one day when the Prophet, peace and blessings be upon him, stepped out of his
home and saw that there was no rubbish at his doorstep. Out of concern for his neighbor, he went
to the neighbor’s home to check up on them. Upon seeing his neighbor ill and in bed, the
Prophet, peace and blessings be upon him, began taking care of him.

5- Co-operation With Your Neighbors: The true Muslim does not spare any effort to help his
neighbour, opening wide the door of care, friendship and generosity. He is careful to fulfil his
duty towards him lest the words of the Prophet (peace be upon him) concerning the miserly,
unhelpful neighbour become applicable to him:

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“How many people will be hanging on to their neighbours on the Day of Resurrection,
saying: 'O my Rabb He shut his door in my face and denied me his kind treatment and
help”.
What a miserable position the miserly, uncaring neighbour will be in on the Day of Judgement!
The Prophet (peace be upon him) gave a marvellous metaphor of the Muslims, solidarity and
mutual support: “The believers are like a wall whose bricks are fitted tightly together; each
one of them supports another”.
“The believers, in their mutual friendship, mercy and affection, are like one body: if any
part of it complains, the rest of the body will also stay awake in pain”.

6- Start With The Neighbour Whose Home Is Closest: The true Muslim does not forget the
precise system that Islam set out when it enjoined the good treatment of neighbours. Islam has
told him to give priority to the one whose house is closest, then the one who is next closest, and
so on. This takes into account the closeness of the neighbours whose homes are beside one
another, the issues which may frequently arise between them and the importance of maintaining
friendship and harmony. Hazrat A'ishah said: “O Messenger of Allah, I have two neighbours,
so to which one should I send a gift?” He said, “To the one whose door is closer to yours”.

7-Harming A Neighbor May Lead To Hell-Fire: Abu Hurayra, may Allah be pleased with him
reported: A man asked, "O Messenger of Allah! There is a woman who prays, gives charity
and fasts a great deal, but she harms her neighbors with her speech (by insulting them)"
He said: "She will go to hell"
The man said: "O messenger of Allah! There is (another) woman who is well-known for how
little she fasts and prays, but she gives charity from the dried yoghurt she makes and she
does not harm her neighbors". He said: "She will go to paradise"

From the teachings of the Prophet (s) regarding neighbours, the true Muslim knows the rights of
his neighbour over him at all times. So he helps him at times of difficulty; he shares his joys and
his sorrows; if he becomes poor he treats him kindly and helps him; if he is ill he visits him and
consoles him; if he dies he follows his bier, comforts his family and takes care of them. He never
forgets to consider the feelings of his neighbour and his family, and avoids doing anything that
may hurt their feelings whether directly or indirectly.

References:
• http://www.studymode.com/essays/Islamic-Neighborhood-536390.html
• http://www.alsiraj.net/English/misc/neighbor/html/page03.html
• http://www.itsislam.net/articles/rights_of_neighbors.asp
• http://www.al-islam.org/islamic-family-life-sayyid-akhtar-rizvi/rights-neighbours
• http://www.ezsoftech.com/stories/mis40.asp
• http://alquraan.net/basics/basics16.html
• http://sunnahofprophet.com/what-is-islam?section-no=21
• http://abdurrahman.org/seerah/riyad/00/chap039.htm
• http://www.islamicstudies.info/family/ideal_muslim/ideal_muslim.php?id=9
• http://www.islamreligion.com/articles/3584/
• http://www.islamicfinder.org/articles/article.php?id=427&lang=english
• http://www.questionsonislam.com/node/12858

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 • http://www.islamweb.net/emainpage/index.php?id=150794&page=articles
• Afaaqi Tehzeeb-O-Tamaddun by Prof. Dr. Kaneez Fatimah, Prof. Naseer Ahmad
And Others Qureshi Brothers Publishers, Urdu Bazar Lahore, Pakistan.
• The Status Of Women Under Islamic Law And Modern Islamic Legislation
Jamal J. Nasir.

12th Week

Islamic Banking and Finance

Islamic banking is the banking that is consistent with the principles of shariah (Islamic law) and
its practical application through the development of Islamic economics. A more correct term for
Islamic banking is shariah-compliant finance. Shariah prohibits acceptance of specific interest or
fees for loans of money (known as riba, or usury), whether the payment is fixed or floating.
Although these prohibitions have been applied historically in varying degrees in Muslim
countries/communities to prevent un-Islamic practices, only in the late 20th century were a
number of Islamic banks formed to apply these principles to private or semi-
private commercial institutions within the Muslim community. As of 2014, shariah-compliant
financial institutions represented approximately 1% of total world assets. By 2009, there were
over 300 banks and 250 mutual funds around the world complying with Islamic principles and as
of 2014 total assets of around $2 trillion were shariah-compliant. Although Islamic banking still
makes up only a fraction of the banking assets of Muslims, it has been growing faster than
banking assets as a whole, growing at an annual rate of 17.6% between 2009 and 2013, and is
projected to grow by an average of 19.7% a year to 2018. The contemporary movement of
Islamic finance is based on the belief that "all forms of interest are riba and hence prohibited". In
addition, Islamic law prohibits investing in businesses that are considered unlawful, or haraam
(such as businesses that sell alcohol or pork, or businesses that produce media such as gossip
columns or pornography, which are contrary to Islamic values). Furthermore, the Shariah
prohibits what is called "Maysir" and "Gharar". Maysir is involved in contracts where the
ownership of a good depends on the occurrence of a predetermined, uncertain event in the future
whereas Gharar describes speculative transactions. Both concepts involve excessive risk and are
supposed to foster uncertainty and fraudulent behaviour. Therefore, the use of all conventional
derivative instruments is impossible in Islamic banking. In the late 20th century, a number of
Islamic banks were created to cater to this particular banking market. Islamic banking has the
same purpose as conventional banking: to make money for the banking institute by lending out
capital while adhering to Islamic law. Because Islam forbids simply lending out money at
interest, Islamic rules on transactions have been created to prevent it. The basic principle of
Islamic banking is based on risk-sharing which is a component of trade rather than risk-transfer
which is seen in conventional banking. Islamic banking introduces concepts such as profit
sharing (Mudharabah), safekeeping (Wadiah), joint venture (Musharakah), cost plus
(Murabahah), and leasing (Ijar).

Usury in Islam:

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The word "riba" literally means “excess" or "addition”, and has been translated as interest, usury,
excess, increase or addition. According to Shariah terminology, it implies any excess
compensation without due consideration (consideration does not include time value of money).
In Surah al-Baqarah, verse 275, Allah said:
“Allah has permitted trading and forbidden usury”.
Also in the same surah, verse 278:

“O you who have believed, fear Allah and give up what remains [due to you] of interest, if you
should be believers.”

In Sahih Muslim, chapter Al Riba, there is a Hadith:

“Allah has imprecated Usurer, the one who writes Usury Contract documents, and its
witnesses and said all of equal in Allah‘s imprecation”.
By the time of Caliph Umar (may Allah be pleased with him), the prohibition of interest was a
well-established working principle integrated into the Islamic economic system. This
interpretation of usury has not been universally accepted or even not applied in the Islamic
world.

Business Laws and Financial Transactions in Islam

1. Aqad (contract):
A general term meaning a commitment between two parties. It is forbidden in Islam for a single
contract to cover more than one agreement as this defeats many attempts to make Western
financial deals Sharia compliant.
2. Bay al ‘inah (sale and buy-back agreement):
Literally, "A loan in the form of a sale". Bay al inah is a financing arrangement where the
financier buys an asset from the customer on spot basis, with the price paid by the financier
constituting the "loan". Subsequently, the asset is sold back to the customer with deferred
payment made in installments, constituting paying back the loan.
3. Bay’ bithaman ajil (deferred payment sale):
This concept refers to the sale of goods on a deferred payment basis at a price, which includes a
profit margin agreed to by both parties. Like Bay’ al 'inah, this concept is also used under an
Islamic financing facility. Interest payment can be avoided as the customer is paying the sale
price which is not the same as interest charged on a loan. The problem here is that this includes
linking two transactions in one which is forbidden in Islam. The common perception is that this is
simply straightforward charging of interest disguised as a sale.
4. Bay’ muajjal (credit sale):
Literally bay’ muajjal means a credit sale. Technically, it is a financing technique adopted by
Islamic banks that takes the form of murabahah muajjal. It is a contract in which the bank earns
a profit margin on the purchase price and allows the buyer to pay the price of the commodity at a
future date in a lump sum or in installments. It has to expressly mention cost of the commodity
and the margin of profit is mutually agreed. The price fixed for the commodity in such a

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transaction can be the same as the spot price or higher or lower than the spot price. Bay’ muajjal
is also called a deferred-payment sale. This is the case where a bank acts as a retailer as the bank
earns a profit for a margin on the purchase price of the commodity and resells it to the borrower
at a higher price, and the customer is invoiced to pay this at a later date.
5. Mudarabah:
"Mudaraba" or Profit-and-loss sharing contract is a kind of partnership where one partner gives
money to another for investing it in a commercial enterprise. The capital investment should
normally come from both partners. The Mudarabah (Profit Sharing) is a contract, with one party
providing 100 percent of the capital and the other party providing its specialized knowledge to
invest the capital and manage the investment project. Profits generated are shared between the
parties according to a pre-agreed ratio. If there is a loss, the first partner "rabb-ul-mal" will lose
his capital, and the other party "mudarib" will lose the time and effort invested in the project. The
profit is usually shared 50%-50% or 60%-40% for rabb-ul-mal.
6. Murabahah:
This concept refers to the sale of good(s) (such as real estate, commodities, or a vehicle) where
the purchase and selling price, other costs, and the profit margin are clearly stated at the time of
the sale agreement. With the rise of Islamic banking since 1975, Murabahah has become "the
most prevalent" Islamic financing mechanism. Murabahah works as finance when the
lender/buyer pays the bank/seller for the good(s) over a period of time, compensating the
bank/seller for the time value of its money in the form of "profit" not interest.[93] With a fixed
rate of profit determined by the profit margin for the purchase of a real asset, this is a fixed-
income loan. The bank is not compensated for the time value of money outside of the contracted
term (i.e., the bank cannot charge additional profit on late payments); however, the asset remains
as a mortgage with the bank until the default is settled.
7. Musawamah:
If the exact cost of the item(s) sold to the lender/buyer cannot be or are not ascertained, a
financial transaction cannot be done on the basis of Murabahah, it is called musawamah
(bargaining). Musawamah is the negotiation of a selling price between two parties without
reference by the seller to either costs or asking price. While the seller may or may not have full
knowledge of the cost of the item being negotiated, they are under no obligation to reveal these
costs as part of the negotiation process. This difference in obligation by the seller is the key
distinction between Murabahah and Musawamah with all other rules as described in Murabahah
remaining the same. Musawamah is the most common type of trading negotiation seen in Islamic
commerce.
8. Bai Salam:
Bai salam means a contract in which advance payment is made for goods to be delivered later
on. The seller undertakes to supply some specific goods to the buyer at a future date in exchange
of an advance price fully paid at the time of contract. It is necessary that the quality of the
commodity intended to be purchased is fully specified leaving no ambiguity leading to dispute.
The objects of this sale are goods and cannot be gold, silver, or currencies based on these metals.
Barring this, Bai Salam covers almost everything that is capable of being definitely described as
to quantity, quality, and workmanship.

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 9. Hibah (gift):
This is a token given voluntarily by a debtor in return for a loan. Hibah usually arises when
Islamic banks pay their customers a 'gift' on savings account balances, representing a portion of
the profit made lending funds from savings account balances. Unlike interest and like dividends
on shares of stock, Hibah cannot be guaranteed. Additionally, it is not time bound.
10. Istisna:
Istisna (Manufacturing Finance) is a process where payments are made in stages to facilitate the
work of manufacturing / processing / construction. An installment of Istisna, for example, may
enable a construction company to finance construction of sections of a building or help
manufacturers pay for an order of raw materials. Istisna helps use of limited funds to develop
higher value goods/assets in different stages / contracts.
11. Ijarah:
Ijarah means lease, rent or wage. Generally, the Ijarah concept refers to selling the benefit of use
or service for a fixed price or wage. Under this concept, the Bank makes available to the
customer the use of service of assets / equipment such as plant, office automation, motor vehicle
for a fixed period and price.
12. Musharakah (joint venture):
Musharakah is a relationship between two parties or more that contribute capital to a business
and divide the net profit and loss pro rata. This is often used in investment projects, letters of
credit, and the purchase or real estate or property. In the case of real estate or property, the bank
assess an imputed rent and will share it as agreed in advance. All providers of capital are entitled
to participate in management, but not necessarily required to do so. The profit is distributed
among the partners in pre-agreed ratios, while the loss is borne by each partner strictly in
proportion to respective capital contributions. This concept is distinct from fixed-income
investing (i.e. issuance of loans).
13. Qard hassan (good loan):
Qard hassan is a loan extended on a goodwill basis, with the debtor only required to repay the
amount borrowed. However, the debtor may, at his or her discretion, pay an extra amount
beyond the principal amount of the loan (without promising it) as a token of appreciation to the
creditor. In the case that the debtor does not pay an extra amount to the creditor, this transaction
is a true interest-free loan. Some Muslims consider this to be the only type of loan that does not
violate the prohibition on riba, for it alone is a loan that truly does not compensate the creditor
for the time value of money.
14. Sukuk (Islamic bonds):
Sukuk, plural of Sakk, is the Arabic name for financial certificates that share some similarities
with conventional bonds hence are also commonly referred to as Islamic Bonds. A major
difference between conventional bonds and sukuk is the structure of sukuk removes interest
based elements which is replaced by an asset based income structure using most typically Ijara or
Wakala contracts. According to data published by the Islamic Financial.

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 15. Tawarruq:
(Literally "turns into silver") A product where a client customer buys an asset at a marked up
price that is easily saleable and quickly sell the asset to raise cash. For example, a client might
buy $1,000 worth of a commodity like iron from a bank, on condition he/she does not have to
pay for it until 12 months later and then immediately sell the metal back to the bank for $900 to
be paid immediately. (This would be the equivalent of borrowing $900 for a year at an interest
rate of 11 per cent.) The product allows clients to raise money quickly and easily, in theory
without breaking Muslim bans on interest. although the technique is controversial with some.
16. Takaful (Islamic insurance):
Takaful is an alternative form of cover that a Muslim can avail himself against the risk of loss
due to misfortunes. Takaful is based on the idea that what is uncertain with respect to an
individual may cease to be uncertain with respect to a very large number of similar individuals.
Insurance by combining the risks of many people enables each individual to enjoy the advantage
provided by the law of large numbers.
17. Wadiah (safekeeping):
In Wadiah, a bank is deemed as a keeper and trustee of funds. A person deposits funds in the
bank and the bank guarantees refund of the entire amount of the deposit, or any part of the
outstanding amount, when the depositor demands it. The depositor, at the bank's discretion, may
be rewarded with Hibah (see above) as a form of appreciation for the use of funds by the bank.
18. Wakalah (power of attorney):
This occurs when a person appoints a representative to undertake transactions on his/her behalf,
similar to a power of attorney.

Islamic Public Finance

With the fall of the Roman empire, the world witnessed the emergence of Muslims as a source,
civilization, culture, science and system of government. Rising from the Arabian peninsula in the
late seventh century, the Islamic state extended its boundaries to North Africa and Spain in the
west to Central Asia and China in the east. As a matter of fact, it is quite obvious that such a
large empire which existed for several year centuries and dealt with a large population with a
huge budget must have established a consistent and operational system for fiscal administration.
From the historical records of the early Islamic history, we find that fiscal planners and policy
makers of the period dealt with a host of fiscal issues that we classify today under the scope of
public finance such as revenue collection, rate and structure of taxation system, the distribution
of tax burden in accordance with the Islamic values of equity and justice, disbursement of
revenue for the welfare of the people and development of economy and so on. The Muslim
contribution to the evolution of public finance remained almost neglected by the historians of the
subject till now. Interestingly these ideas came in an era when Europe was sinking into what
historians commonly called “the Dark Ages of Europe”. The public finance as practiced in the
early Islamic period had a clear basis in the overall ethical and social philosophy of Islam. It was
not merely a fiscal operation at the discretion of the ruler. Rather it was based on the guidance
from Islamic shari’ah and aimed at public interest. The general principles of public finance in
Islam are derived from the verses of the Holy Qur’an. It should be noted that the Holy Qur’an
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does not provide details of fiscal policies but there are some economic teaching and guiding
principles which determine such policies. The necessary details and guiding principles were
classified by the Prophet Muhammad (peace be upon him) for practical and functional purposes
of public finance. Thus the sunnah (i.e. the saying, the practices, and approvals) of the Prophet
(peace be upon him) became the second important source of public finance in Islam after the
Holy Qur’an. How the sunnah helps in formulating principles for fiscal operation, can be
clarified in case of zakah (the poor due, the first and foremost important levy on wealthy
Muslims). The Qur’an (Surah at-Tawbah, verse 103) asked the Prophet (peace be upon him) to
collect zakah from the wealth of Muslims. As stated:
“Of their wealth take alms”.
But it does not provide details regarding its rate, liabilities, exemption limits, etc. it is
the sunnah that shed the light on these aspects. The system of fiscal administration at the time of
the Prophet (peace be upon him) was not very complex. The Prophet lived in the tiny state of
Madinah and his fiscal policies were very simple. After his demise (d.632. a.d) the Islamic state
crossed the boundaries of Arabian peninsula, especially during the reign of caliph Umar (d. 644
A.D). The complexity in the fiscal administration in conquered territories made imperative the
need for an organized system of public finance. Although the caliph did not hesitate to reap
benefits from the structure of contemporary states, for the establishment of functional structure
under the Islamic spirit, detailed rules were needed for the proper financial management of the
new state. Thus in the light of the verses of the Holy Qur’an, and the sunnah of the Prophet
(peace be upon him), various rules were adopted after mutual consultation (shura) and consensus
(ijma) of the companions of the Prophet. The main thrust of the consensus was that policies
adopted must be based on the basic principles of shari’ah and guided for the public interest
(maslahah). Thus the sources from which ideas on public finance are derived in Islam are:
a. The Holy Qur’an
b. Sunnah of the Prophet (peace be upon him)
c. Consensus of the opinion
d. Analogical reasoning of experts of Islamic law for the public interest.
In the Islamic system of public finance, the public money is regarded as a trust in the hands of
the ruler and must be directed, in the first place, to the weaker and needy sections of the society
in order to bring social security, general prosperity and equitable distribution of income among
various sections of the society. In Holy Qur’an, Surah Hashar, verse 7 recommends:
“What Allah has bestowed on His Messenger (and taken away) from the people of the
township, belongs to Allah, to His Messenger and (his) kindred, the orphans, the needy, and
the wayfarer in order that it may not (merely) make a circuit between the wealthy among you”.
Besides serving these purposes, the general welfare of the people and the growth of the economy
were the focus of fiscal policy in early Islam. The eminent jurist and fiscal planner of second
century of Islam, Imam Abu Yusuf advised the ruler (Caliph Haroon al-Rasheed) thus:

“You are responsible for the welfare of the people and must do everything that you think good
for them”
The viability of a state depends on the ability of its government to collect revenue and disburse it
on the collective needs of the society. The Prophet (peace be upon him) after establishment of
the state of Madinah turned his attention to this urgent need. In the early days of Madinah there
was no fixed source of income. At that time the voluntary contribution of wealthy Muslims
constituted the major part of state finance and helped in financing the expenses of wars and

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fulfillment of various social and economic obligations. Besides voluntary contribution, the Holy
Qur’an names zakah. Jizyah, and khumus as the sources of public revenue
1-Zakah: This is a determined right of the have-nots in the wealth of prosperous Muslims. It is a
religious obligation rather than an ordinary tax which served as a primary source of revenue in
the early days of Islam.
2-Khumus: It which comprises one-fifth share of the state from war booty, was another
important source of revenue in the period of the Prophet (SAW). The khumus was utilized by the
Prophet for his personal and family needs as well as for the help of the poor and needy and for
public works.
3-Jizyah (poll tax) and 4-Kharaj (land tax) constituted the main source of income of the early
Islamic state. Although these taxes were practiced during the Prophet’s period, their details and
rules were worked out in the reign of the second caliph Umar. He also introduced tariffs on
merchandise being transported for sale in Muslim territory. In the early centuries of Islam, these
conventional sources of public revenue were capable of raising enough revenue to finance
government expenses. However, if these sources were not enough to meet the expenses of the
economy, the Islamic shari’ah permitted imposing new taxes and the state may even resort to
public borrowing for contingencies. In the early Islamic literature on public finance, there is
much emphasis on equity and justice in tax collection and its assessment. On the other hand, the
manhandling of tax payers and oppression are severely condemned. The imposition of taxes is
rationalized on the ground that their income should be spent on the care of the have-nots in the
society. The second caliph Hazrat Umar (may Allah be pleased with him) justified them and he
elaborated thus:
“Taxes are justified only when they are collected in a just and legal way and they are spent
justly and legally”.

Islamic International Law (Siyar)

Definitions:
Shams Din Muhammad ibn Ahmad Sarakhsi defined siyar as follows:
“It described the conduct of the believers in their relations with the unbelievers of enemy
territory as well as with people with whom the believers had made treaties, who may have been
temporarily (musta’mins) or permanently (Dhimmis) in Muslim lands; with apostates who
were the worst of the unbelievers, since they abjured after they accepted Islam, and with rebels
(baghis) who were not counted as unbelievers; though they were ignorant and their
understand of Islam was false”.
In modern times scholars such as Muhammad Hamidullah who was recognized as one of the
most authoritative scholars in the research of Islamic International Law and Islamic
Constitutional Law and who helped draft the constitution of Pakistan, and Islamic legal scholar
and U.N. legal advisor Mohammad Talaat Al Ghun-aimi offer other definitions. Hamidullah
contends that Muslim jurists and scholars were responsible for the origin of international law as a
whole. For Hamidullah:
“Muslim international law is that part of the law and custom of the land and treaty obligations
which a Muslim de facto or de jure state observes in its dealings with other de factor de jure
states. Its ultimate sanction or authority is no different from any other branch of Muslim
Law.”
Whereas for Al Ghunaimi defines Muslim International law as

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 “the sum total of rules and practices which Islam ordains or tolerates in international
relations.”
Sources:
In theory the sole source of Islamic law is Allah, the head of the Islamic states, who alone is the
fountain of right and justice. In Islamic law the term used for source is dalil. The word dalil
means guide. The person leading a caravan is called dalil, and so is a telephone directory,
because it leads to a number. Islamic law contains several dalils. The jurists state that some dalils
are agreed upon unanimously. These are the Quran and the Sunnah. Both are the only sources of
law from the prophet’s lifetime.
1-The Quran is the principle source and is believed by Muslims to be the exact words of God
revealed to the Prophet Muhammad over a period of approximately twenty-three years for the
guidance of humanity. Out of its approximately 6,666 verses, which cover both the spiritual and
temporal aspects of life, Muslim jurists estimate between 350 to 500 verses contain legal
elements. Muslims believe that the Quran is a book revealed piecemeal to the Prophet
Muhammad. The Quran contained the divine law. After the Prophet’s death, this divine
legislation ceased since the caliphs were not entitled to communicate with the divine legislature.
2-The Sunnah as a source of law consists of the Prophet’s lifetime sayings, deeds and tactic
approvals on different issues, both spiritual and temporal. It is a compilation of Mohammad’s
sayings and doings and is intended to serve as an example to future generations of pious
Muslims. As the human representative of God, the Prophet provided divine instruction to the
Muslim community. Muslim traditions and commentary are validated by their proximity to the
Prophet, most often through a chain of transmission analyzing and authenticating each
subsequent narrator.
The Quran and Sunnah are the primary sources of both formal and material sources of
international law. Many scholars maintain that the first source to be approached is the Quran and
the second is the Sunnah. Therefore, in the case of any irresolvable conflict between a verse of
the Quran and a reported Sunnah, the formal prevails, because of its indubitable authenticity in
Islamic Law. The Quran contains some general provisions on the initiation of hostilities, the
conduct of war, the termination of war and the general nature of treaties. In addition to these
primary sources there are secondary sources. These secondary sources include practices of the
early caliphs, the practices of latter caliphs provided they did not contravene the Quran and the
Sunnah the opinions of learned and respected jurists, arbitral awards, treaties or similar
agreements, official instructions to military commanders, ambassadors and other state officials,
and customs accepted as beneficial. Like other branches of the Shariah, juristic techniques served
to expand its rules. Today, analyzed in terms of the modern laws of nations, the sources of the
Islamic law of nations conform to the categories defined by modern jurists and the stature of the
International Court of Justice, namely agreement, custom, reason and authority. The Quran
(continuers to) represent the authoritative source of law; the sunnah is equivalent to custom; rules
expressed in treaties with non-Muslims fall in the category of agreement; and the opinions of the
caliphs and jurists, based on legal deduction and analogy, may be regarded as reason. Such
opinions, fatwas, or decisions had great influence in the development of law.
1. Treaties:
Treaties have long been among the most important instruments of international relations both in
ancient and modern times. In dar al Islam proper, a set of contractual agreements (or in a sense a
treaty) grew out of the need to regulate relations between former combatants in a newly
conquered territory. International treaties were of particular interest to classical Muslim jurists,

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chief among them Muhammad Shaybani. These jurists constructed a system of drawing up such
instruments that covered all aspects of the process, such as establishment, conclusion, effects and
termination of international treaties. Classical Muslim scholars focused on specific aspects of
these treaties, in particular the fulfillment of the contract and the ramifications of acts of
treachery and violation. In the fifth chapter of Shaybani’s compilation, he discusses the ability of
Muslims to enter into treaties when Islamic territory has been invaded by a non-Muslim enemy.
According to the siyar, if the Imam determines that the nonbelievers are stronger than the
Muslims, it would be better to make peace with them than to risk destruction. The Imam
continued to specify that the peace should be for a limited duration. The model treaty which later
the caliphs and the jurist often cited from the Prophet’s tradition is the so-called Habaybiya
treaty which, in its form procedure of negotiation, and duration supplied a precedent (if not
indeed a source for the law of treaty-making) which was followed by the Muslims. The
Hudaybiya Treaty, negotiated between Mohammad and the Meccans in the year 628 CE, was the
first treaty in Islam and has been touted as an exemplary authoritative source and precedent for
international agreements between Muslims and non-Muslims tepas 698. This treaty, which
stipulated that the duration of peace was to last for ten years, supplied a precedent for the jurists
that no peace treaty with the enemies should last longer than that (kh 365). Other treaties which
the prophet Muhammad concluded with the non-Muslims were models which the caliphs
followed after his death. With the exception of the treaties which the caliphs or their
representatives had concluded with the peoples of the occupied territories, all Muslim treaties
were concluded for a limited period to fulfill certain specific functions. The classical siyar,
although holding treaty obligations in enormous esteem , expressly denied treaty-making with
non-Muslims anything more than a temporary character subject to dissolution the moment
Islam’s conquest could be profitably resumed. There is some debate on this subject. Some jurists
argue that the duration must be no longer than ten years, while the Hanafi and Maliki schools of
Sunni jurisprudence maintain that three years is the accurate period of a treaty’s validity. While
there is disagreement over the precise length, clearly the principle of non-recognition, as
represented by some form of durational limitation, remains. Traditionally, the Muslims duty to
implement treaties, external or internal was derived from Quranic verses as well as Prophetic
words and deeds. The written treaties of the Prophet and the Rashidun, (or four Rightly Guided
caliphs, that is the first four leaders of the Islamic community) became models for other treaties
in later Islamic practices. Treaties in Islam are viewed as an obligation that falls under muamalat
(mutual relations of Muslims with other nations). As such, once a treaty had been signed by the
Muslims, though the Muslims were reluctant to come to terms with the non-Muslims, the terms
of the treaty were strictly observed. This was urged not only by Quarnic injunctions, but also by
the hadiths and supported by practice. The Quran urges Muslims “not to break oaths after
making them,” and if the non-Muslims did not break them, then “fulfill their agreement to the
end of the term.” The Treaty making power in Islam rested in the hands of the head of the state
who, as the person charged with the duties of prosecuting the jihad, was ipso facto the ultimate
authority who would decide when the jihad was to be relaxed and a peace treaty signed. Many
jurists claim that permanent treaties with non-Muslims could never be permanent in character.
Abu Hanifa did not agree with the above jurists for he clearly maintains that permanent treaties
with non-Muslims could be made since a treaty had the character of a contract and a contract can
assume a permanent character. Yet another interpretation of the classical doctrine is that treaties
are of two kinds: temporary treaties which are valid up to specified time, and absolute treaties
which did not specify a time limit. The absolute versions do not, however, imply perpetuity

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since they are contingent on circumstances. They can be annulled by aggression of one party. On
this detail, it is mentioned in Quran, Surah Tawbah, verse 7:
“So long as they are true to you, be true to them.”.
2. Division of the World
Four basic and interrelated concepts of Islamic international law determine the relations of the
Islamic state with the external. These principles are: Jihad, dar al Islam, dar al ahd; and dar al
Harb. Islam established the foundation of relations between people on the basis of whether they
are believers or non-believers. Ibn Qayyim, in his Zad al Maad, indicated that relations between
the Prophet and the unbelievers remained ill-defined until a portion of surah “al_Tawbah”,
(verses 1-4) in the Quran was reveled, dividing unbelievers into three groups: muharibun (those
in a state of war with Muslims), ahl al ahd (people in a treaty relationship with Islam), and ahl al
dhimma (non-Muslims who are protected by a treaty of surrender). These relationships and
distinctions lay at the heart of the system of relationships that the Prophet was developing, and
that emerged as the bipartite division of the world into additional classifications. Interestingly
there is no little to support this division. The division has no textual support for it either in the
Quran or in the Hadith. It is instead a transient description of what happens when war flares up
between Muslims and others. It is a narration of facts, similar to those confirmed by scholars of
international law, namely that war splits the international community into two parties:
belligerents, in particular the States involved in war; and non-belligerents and neutral, which
comprise the remaining members of the international community. Those classifications were
based on the world being bifurcated into two worlds. On known as dar al Islam, encompassed all
of the bilad al Islam (Muslim world), where the rulings of the Shariah apply, and the other made
up of all the nations where law is based on rulings other than Shariah, called dar al Harb
(territory of war). Again the scholars do not agree on how to define these terms. There are
differences between those of the various madhabs and between classical and Medieval thinkers
with modern thinkers. However, there appears to be a general agreement that dar al Islam is the
territory that is under the full control of Muslims and where all submit to Islamic rulings. Dar al
harb can become dar al Islam when the Muslims conquer it and impose Islamic law. There is a
consensus among scholars that a dar al harb becomes a dar al Islam whenever Islamic rulings are
applied and enforced.
3. Diplomatic Missions and Immunities:
One of the major contributions by siyar to modern day international law is the treatment of
diplomats and towards establishing diplomatic immunities for foreign missions. It can be said
that within the traditional Shariah, diplomats enjoy immunities not dissimilar to the ones
provided for in modern international law. Classical Islamic law granted widespread concessions
to foreign diplomats and emissaries and their arrival was often a ceremonious occasion. Muslims
carefully respected the immunity of envoys and diplomatic missions. Non-Muslims were
permitted to enter the dar al Islam unmolested as official messengers, even without securing
aman, provided they declared that they were carrying diplomatic messages. The rule of
diplomatic immunity goes back to the time of the prophet Muhammad when two envoys were
received from Musaylima, the so-called liar Prophet,” who, in spite of their unfavorable
declarations to Muhammad, were secured in their lives. Ambassadors, including members of
their delegation, enjoyed full personal immunity. All that was needed to enter Muslim lands was
simply to identify themselves as ambassadors. They were not to be molested or maltreated.
Ambassadors had the full liberty to practice their religion and rites. This is based on the Sunnah
of the prophet who allowed the Christian Arabs of Narjan to conduct religious services in his

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mosque at Median. The personal properties of ambassadors were exempt from import duties.
Exemption from other duties, taxes or properties were granted on a reciprocal basis. In the same
vein, and only in extraordinary circumstances, could ambassadors be detained or temporarily
imprisoned. The latter might occur when a Muslim counterpart was detained or imprisoned.
According to Islamic law, If Muslims ambassadors were maltreated or killed by an enemy state,
the Muslims were not permitted to retaliate. Just as in the case of hostages, this rule was based on
the Quranic prescriptions that underscored the notion that a soul ought not to bear the load of
another. The blame in this case was to fall on the enemy government.
4. Jihad:
The very early works on siyar dealt mainly with jihad. This term is derived from the Arabic verb
jahaba, which means to exert, to strive or to struggle. In juristic terms it came to connote a
struggle for the cause of God by all means including speech, property or wealth and life. It also
means the “exertion of one’s effort in repelling the enemy.” As such it can be classified into
three forms: striving against a visible enemy, against the devil, and against the ego or selfish
interests. Jihad correctly defined can be interpreted as having both greater and lesser dimensions
or qualities In its more popular sense, jihad means the repulsion of aggression, resisting
submission to the enemies of Islam, protecting the faith and defending the umma. Based on the
above :minor jihad” it becomes no different from fighting or qital. One of the classical Sunni
jurists of the Maliki school, Ibn Arafa, defined Jihad as “warfare waged by a Muslim against a
disbeliever, with whom he has no oath, to raise the word of God Almighty, or against his
presence in or penetration into the [Muslim] territory. Jihad is lawful in Islam as a necessity to
suppress aggression. It was prescribed in the second year of the Hegira, after Muslims had
patiently borne for fourteen years the harm done to them by the pagans. Nevertheless, religion
was not the motive for in jihad, nor was its purpose to subordinate others and compel them to
convert to Islam. Jihad was intended instead to ward off injustice, champion the cause of the
weak and drive back the enemy. Before declaration of either war or jihad, the enemy should be
made to choose one of three options: Islam, as a token of peacefulness; reconciliation or a peace
treaty with Muslims, or finally war, if the enemy insists on waging war. It is evident that giving
the choice between three options excludes the character of compulsion.
5. Prisoners of War:
Islam recommends that prisoners of war be treated kindly. Classical jurists based their rulings on
the Quran and the precedents of the Prophet. On the one hand, the Quranic revelation (Surah
Muhammad, verse 4) that directly address the rulings on the prisoners of was commands
Muslims to:
“Set them free either graciously or by ransom.”
Thus, this Quranic command states that Muslims are obliged, after the cessation of hostilities, to
free their prisoners of war either freely, or in exchange for Muslim prisoners of war or for
ransom. Allah Almighty says in Surah Ad Dahr, verse 8 :
“And they feed, for the love of God, the indigent, the orphan and the captive”.
The sick and wounded should be given medical treatment, and the dead should be buried to
preserve their dignity. On the other hand, a few jurists based their ruling on the prisoners of war
upon another Quranic revelation in Surah Tawbah, verse 5:
“Kill the polytheists wherever you find them.”
The precedents set by the Prophet in his treatment of prisoners of war indicate that he adopted
four courses of action: first, the execution of three Meccans; second, releasing prisoners freely,
this, settling prisoners free in exchange for Muslim prisoners or for money and some of the

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prisoners taken at the Battle of Badr were set free in exchange for teaching ten Muslim children
to read and write; fourth enslaving prisoners of war. These Quranic references and the Prophet’s
precedents caused a great controversy among the jurists. Most of the Islamic position on the
treatment of the prisoners of war is based on the incident of the seventy prisoners taken at the
Battle of Badr. During the Prophets lifetime, prisoners of war were either held in the mosque or
divided among the Companions of the Prophet. When the Prophet divided the prisoners taken at
Badr to be housed with the Companions, he instructed them to “Observe good treatment towards
the prisoners.” The jurists agree that prisoners should be fed and, following the precedent set by
the Prophet with one of the prisoners taken at Badr, clothed if need be. Prisoners should be
protected from the heat, cold, hunger thirst and any kind of torture. Furthermore, it is prohibited
to torture enemy prisoners of war to obtain military information. It is important to add here that
the jurists commonly agree that it is prohibited for the Islamic state to execute enemy hostages
under its control, even if the enemy slaughtered the Muslim hostages it held. Here some jurists
refer with pride to the precedent of the Caliph Muawiyah ibn Abi Sufyan (may Allah be pleased
with him) when he refused to execute the Roman hostages under his control after the Roman
emperor had broken the treaty with the Muslims be executing the Muslim hostages he held. The
jurists also agree that, during the prisoner’s captivity or enslavement, members of the same
family should not be separated; children should not be separated from their parents or
grandparents or siblings.

13th Week
Ahsan and Mystical Dimensions of Islam
Hazrat Abul Hassan Ali Ibn Usman al-Jullabi al-Hajveri al-Ghaznawi, also known as Daata Ganj
Bakhsh or Daata Sahib, was a Persian Sufi and scholar in the 11th century. Among the works of
Hazrat Ali Hajveri, one is Kashf al-Mahjub translated as Revelation of the Veiled which is an
outstanding book on the discipline of sufism. In this book, the author has discussed 8 veils of
sufism. From amongst them, 3 have been mentioned here:
The 1st Veil of Sufism is Gnosis (Ma’arifat-e-Ilaahi): It means to know Allah. If we know Allah
as He ought to be known we would walk on the seas and mountains would walk at our call.
There are 2 kinds of gnosis: (a) Cognitional (Ilmi) (b) Emotional (Haali). Cognitional Gnosis
is the foundation of all blessings in this world and next. Gnosis is the life of heart through Allah
& turning away from ones inmost thoughts from all that is not Allah. Worth of every human is in
proportion to Gnosis and he who has no Gnosis is worth nothing. Ma’arifat is more excellent
than ilmi cognition because right feeling (haal) is the result of right cognition. When Hazrat Ali
(may Allah be pleased with him) was asked about Gnosis he said:
“I know Allah by Allah and I know which is not Allah by the light of Allah”.
Allah created human body and committed its life to spirit Himself. Thus just like reason and
human faculties can not make a body live they can not make a soul live. In Surah al-Zumar,
verse 23 Allah said:
“I am the creator of light in which believers are illuminated”.
It is Allah that opens the seals of hearts of men. It is He who imposes obligation of piety which is
essentially gnosis. There is none to point out the way to Allah except Allah Himself. Knowledge
is sought only for due performance of His worship. There is none who can lead us to the path of
Allah except Allah Himself. For instance, Guidance of the Prophet Muhammad (peace be upon

84
him) could not avail his uncle Hazrat Abu Talib. Knowledge of Allah is achieved by increasing
bewilderment of reason. One cannot reach his Creator and acquire Him because the thing
acquired is under the power of accqusitor. So one should be led by the light of truth to deny his
own existance. Gnosis is not the result of ilhaam (intution) actually. Gnostic while he remains in
gnosis has no fear of seperation from Allah. There is a great difference between one who turns to
soul and one who turns to Allah. Obedience towards Allah is of no use without gnosis where as
one who has gnosis but lacks obedience will be saved at last.
The 2nd Veil of Sufism is Unification (Tawheed): Tawheed means our God is One. Allah said
in Surah Ikhlaas, verse no. 1:
“Say your Allah is One”.
What is meant by unification? Unification is a mystery revealed by Allah to His servants which
cannot be expressed in words. To affirm other than Allah in unification is polytheism.
The 3rd Veil of Sufism is Faith (Imaan): Hazrat Ali (may Allah be pleased with him) reported
that the Holy Prophet (peace be upon him) said:
“No servant (truly) believes till he believes in four (things); he bears witness that there is no
deity but Allah; and that I am the Apostle of Allah Who sent me with truth; and he believes in
Death and Resurrection after death; and he believes in pre-measurement”. (Jami’ Tirmizi,
Sunan Ibn Majah)
Faith has Asal (being verification by heart) & Far’ (being observance of command). People
apply the name of obedience to faith just as they call light of the sun as sun. Faith & Gnosis both
are Love and obedience is a sign of love. So as soon as we know Allah, the trouble of obedience
is removed. Faith is belief of heart not intellect. Faith is in that which is hidden and it can only be
attained by Divine certainty which is only bestowed by Allah and cannot be achieved by
rationality or reason or intellect.

14th Week
Islamic Art and Culture
Contributions of Classical Muslim Scholars in Various Fields

No doubt that the basis for progress and advancement in different fields were laid in the times of
Banu Umayya and reached at their peak in times of Banu Abbas. This was the period of about
1,000 years when Muslims were playing their role as guides for outer world. These works of
Muslims are known as the foundations for the developments made by the West later on.

• The beginning of a new Culture:

Very first steps that were taken by Umwis after establishing a stable system of government were
towards the fields of agriculture and industry. Kufa, Basra and Fustat were the newly established
cities but soon gained the status of big cities of the kingdom. A new city of Qairwan was
founded in Africa which soon became the center for trade, industry, science and literature. The
capital Damascuss was the most beautiful city of the world at that time. It was known for its
gardens, palaces and water supply system to provide water in every house of the city. There were
fountains in almost every big house. The remarkable constructions of this period are the mosques
that were also used as the educational institutions. Architects from Rome, Syria, Iran and even
India also contributed in designing these buildings. From here a new style of Islamic architect

85
developed. Muslims learned the use of stones and marble in their buildings. It was the mosque of
Basra where minarets were built at first. The mosque of Kufa was built by a Persian architect
where 60,000 people could offer their prayers at a time. A remarkable building of Umwi period is
Qubbat-us-Sakhra, that was built in Bait-ul-Maqdas. The mosque of Damascuss and the
expansion of the mosque of the Prophet are also great architectural contributions of this period.
After looking these changes in Muslim society, a Roman ambassador once said: “We thought
that this nation will not survive for a very long time but now we feel that it is a long lasting
culture”.

Weapons making, ship making, pottery and textile were also the famous industries of this period.
In the period of Caliph Hasham, world best silk was produced in the Muslim world. Egypt and
Iraq had the world’s largest irrigation systems. Basra was famous for its dates, Khuzistan for
sugar-cane. They also imported many fruits from India. Jewellery perfumes and glass making
was also on its peak. For the first time play grounds and zoo were constructed in the world. Other
industries were carpet making, wooden itoms and ship making. Muslims also learnt art of paper
making and publishing houses were established all over the state.Due to prosperity of the society
to dress up in a perfect way had become a fashion. Hadrat Ayesha was alive in the early times of
Umwi dynasty. Once she told that she had a precious shawl, whenever there was wedding
ceremony held in Madina, women used to borrow it from her as a sign of good luck for their
daughters at the time of marriage but now even a slave girl will not wear it. Women also
participated in many social activities of their society. Separate places were arranged for them in
every department of state. They not only contributed in the fields of literature, poetry and music
but in state affairs as well. Queen Zubaida, Syeda Nafeesa and Rabia Basri were known for their
scholarly, welfare works and piety.

• Science, Art and literature:

Education is something very important in the sight of Islam and that is why we see that rulers of
progressive Islamic state always supported and encouraged all activities related to knowledge in
any way. The foundations of modern sciences were laid in this period of Islam. The study of
languages and grammar developed because of the interpretation of and translation of the Holy
Qur’an. Hadrat Umar had made it compulsory for the teachers of Qur’an to be the expert of
Arabic grammar and language. The basis of sciences of Tafseer and Hadith, Seerah, Fiqh and
history were laid in this period. In order to solve the problems related to alms taxes, inheritance,
khiraj and jizziyah, it was necessary to have those who are expert of mathematics. Muslims were
fond of travelling and most of them were traders. This not only created interest in Tourism but
geography also developed as a separate field of study in the state. Medicine has always been a
necessity of human society and Muslims worked in this field as well. The culture of compiling
and collecting books also developed in Umwi and Abbasi period. The earliest books of Seerah,
Hadith, history, grammar all were compiled in these times. Along with compilation, translation
was also a trend especially in Abbasi period. We see that books of all famous Greek philosophers
were translated in the center named Bait-ul-Hikmah. Calligraphy and letter writing developed as
an art from the courts of caliphs. An Umwi caliph Khalid bin Yazid was an expert of philosophy,
medicine and Chemistry in his times. Non-Muslims were also greatly encouraged to participate
in all these activities. A Christian poetess Akhtal was awarded at state level for het contributions.
Similarly a class of slaves had also appeared because each and every person was encouraged in
Islamic State. Hassan Basri, Ibn-e-Seereen, Saeed, Mujahid all were slaves or sons of slaves.

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 • Intellctual Contributions:
Although Spain and Morocco were no more a part of larger Eastern Muslim Caliphate but still it
was not less than producing scholars, philosophers and bulk of knowledge from their
counterparts in the East. Spain and Abbasids both were metropolitan societies. Along with
Muslims, Christians, Buddhists, Hindus, Jews and many other non-Muslim communities were
there in the Muslim state. Arabs, Persians, Turkish, Romans, Egyptians, Africans and Indians all
lived as one nation in this state. Music and painting also developed under the official support in
this period. Instrumental industry also flourished a lot. Earth was measured first time by the
Muslims in Abbasi period. In short, Muslim contributions are unlimited and real as the basis for
modern advancements.

15thWeek

Political System of Islam

Early Caliphate and Political Standards:
Origins of Islamic Political System are found in the life and times of Islam's prophet Muhammad
(peace be upon him) and his successors. In 622 AD, in recognition of his claims to prophet hood,
Muhammad (peace be upon him) was invited to rule the city of Medina. At the time the local
Arab tribes of Aus and Khazraj were involved in conflicts. Medinans saw in Muhammad (peace
be upon him) an impartial outsider who could resolve their conflicts. He and his followers thus
moved to Medina, where he drafted the Medina Charter (Mithaq-e-Madinah). This document
made Muhammad (peace be upon him) the ruler, and recognized him as the Prophet of Allah.
The laws he established during his rule, based on the revelations of the Quran and his actions and
sayings, are considered by Muslims to be Shari’ah or Islamic law. The Prophet Muhammad
(peace be upon him) had a large number of followers and his rule expanded first to the city of
Makkah and then spread throughout Arabian Peninsula. Today many states exist with a Muslim
majority.
After death of Prophet Muhammad (peace be upon him), his community needed to appoint a new
leader, for whom, the title of Caliph (successor) was selected. Thus the subsequent Islamic
empires were known as Caliphates. The Prophet Muhammad’s closest companions, the four
“rightly guided” Caliphs who succeeded him, continued to expand the Islamic state to many non-
Arab countries i.e. Jerusalem, Iraq, Iran and Syria. The Islamic empire stretched from Andalus
(Muslim Spain) to Hindustan including Punjab and Sindh under the reign of the Umayyad
dynasty. The conquering Arabs introduced the system of Shari’ah and Islamic courts in newly
conquered cities, built mosques for offering prayers as well as Madrassas to educate local
Muslim youth. These institutions resulted in the development of classical Muslim scholars) who
could serve as Qadis (Shari’ah-court judges), Imams of mosques and Madrassah teachers. The
terminology of the Islamic Political System was all the product of this period.
The political system of Islam is based on three principles.
i. Tawheed (Oneness of Allah): It means that one Allah alone is the Creator, Sustainer and
Master of this universe and of all that exists in it. The sovereignty of this kingdom rests
only in Him. He alone has the right to command or forbid. Worship and obedience are
attributed to Him alone, none else sharing it, in any degree or form. Life in all its forms,

87
 our physical organs and faculties, the apparent control which we have over everything
and anything has not been created or acquired by us in our own right.
ii. Risalat (Prophet hood): The source of receiving the Law of Allah is known as “Risalat”
(Prophet hood). We have received two things from this source: First, the Book in which
Allah has described His Law and the principles on which the system of human life should
be based; and secondly, the authoritative interpretation of the Book of Allah by the
Prophet (peace be upon him), through his word and deed, as the last messenger of Allah.
The combination of these two elements is called Shari’ah.
iii. Khilafat (Caliphate): The special role relating man to his Creator is subservience to
Allah and worship of Him. Allah does not only call upon us to perform rituals but His
injunctions regulate all aspects of life. The Qur’an develops this theme in Surah Baqarah,
verse 30:

ِ ‫َو ِإذْ قَا َل َربُّكَ ل ِْل َم ََل ِئ َك ِة ِإنِي َجا ِع ٌل فِي ْاْل َ ْر‬
ً‫ض َخلِيفَة‬
“Behold, your Lord said to the angels: I will create a Khalifa on earth”.
It is this Khilafat on earth which surrounds the activities of man. It consists in settlement
of man on earth, exploration of resources, fulfillment of Allah’s purpose of making full
use of resources, developing life and implementation of Allah’s way on earth.

Characteristics of an Islamic State:

1. Sovereignty of Allah:
In the political system of Islam, a state will be established under the sovereignty of Allah
Almighty. The real Sovereign is Allah. Man is the caliph appointed by Allah. Therefore, in His
granted kingdom, an emperor has to fulfill His Will and Desire within the limits set by Him and
the guidance provided by Him. An emperor’s duty is to establish a righteous, just and balanced
system which Allah has told in His Last Book, in Suarh Hadeed, verse 25:
ِ‫اس بِ ْال ِقسْط‬ َ ُ‫َاب َو ْالمِ يزَ انَ ِليَق‬
ُ َّ‫وم الن‬ َ ‫ت َوأَ ْنزَ ْلنَا َمعَ ُه ُم ْال ِكت‬
ِ ‫سلَنَا بِ ْالبَيِنَا‬
ُ ‫س ْلنَا ُر‬
َ ‫لَقَدْ أ َ ْر‬
“We have already sent Our messengers with clear evidences and sent down with them the
Scripture and the balance that the people may maintain [their affairs] in justice”.

In Surah al-An’aam, verse 57:

ِ‫إِ ِن ْال ُح ْك ُم إِ َّال ِ ََّّلل‬
“The decision (order) is only for Allah”.

2. Amr-e-bil Ma’roof wa Nahi an-il Munkir:

It is one of the characteristics of an Islamic state to promote virtues and restrain evils. To
safeguard the moral values of the public, promote virtues, prevent people from wicked practices
(ethical or criminal) and character building, an Islamic state will utilize its resources and provide
people the facilities to live their life according to the principles of Islam. For this purpose,
education will be provided in the learning institutions in accordance with the actual spirit of
Islam, Islamic programs and Islamic information will be publicized through print media
(newspapers and magazines) and electric media (TV channels). Also an Islamic state itself

88
implements the laws related to different spheres of life in relevance with the injunctions of
Shari’ah. In Surah Hajj, verse 41, Allah said:
‫ع ِن ْال ُم ْنك َِر‬
َ ‫الزكَاةَ َوأَ َم ُروا ِب ْال َم ْع ُروفِ َونَ َه ْوا‬ َّ ‫ض أَقَا ُموا ال‬
َّ ‫ص ََلة َ َوآَت َُوا‬ ِ ‫الَّذِينَ ِإ ْن َم َّكنَّاهُ ْم فِي ْاْل َ ْر‬
“[And they are] those who, if We give them authority in the land, establish prayer and give
zakah and enjoin what is right and forbid what is wrong”.

3. Constitution and Codification of Laws:

The fundamental sources of the constitution and codification of laws are the Holy Qur’an and
Ahadeeth. The legal injunctions given in these 2 sources are known as Shari’ah which cannot be
altered or replaced. However, the Muslim scholars can formulate further laws on the basis of the
Qur’an and Ahadeeth through Ijtihad, according to the demand of time and circumstances which
should not be against the basic spirit of Shari’ah.
4. Shoora (The System of Consultation):
The foundation of an Islamic state is based on democracy and consultation. For this purpose, an
Islamic state initiates “Majlis-e-Shoora” commonly known in the modern world as “Parliament”
which consists of capable persons selected by the public. The emperor consults them in the
administrative matters of the state. Allah said in Surah Al-e-Imran, verse 159:
‫َوشَا ِو ْرهُ ْم فِي ْاْل َ ْم ِر‬
“And consult them in the matter”.

The Prophet (peace be upon him) used to consult his Companions in the state affairs. In their
caliphates, the rightly guided caliphs (may Allah be pleased with them) also made parliaments
and they used to perform state affairs with consultation.
5. Selection of an Emperor:
In an Islamic state, the selection of an emperor is taken place by the members of parliament who
are capable, just and trustworthy. However, the selection process can be commenced by any
means. For example, Hazart Abu Bakr Siddique (may Allah be pleased with him) was selected
by Ansaar and Muhajireen in Saqifa Bani Sa’idah. Hazrat Umar (may Allah be pleased with him)
was selected by Hazart Abu Bakr Siddique (may Allah be pleased with him) with the agreement
of people. Hazrat Uthman’s selection was taken place by the parliament of Hazrat Umar (may
Allah be pleased with him). And Hazrat Ali (may Allah be pleased with him) was nominated as a
caliph by people of Madinah. The selection process of the rightly guided caliphs was different
however, consultation and democracy was involved in each selection. Every Muslim who has
strong character and moral values, capability and credibility to rule, can be selected as an
emperor.
6. Administration and Judiciary:
The fundamental departments in an Islamic state are administration and judiciary. But these 2
departments are separate and free from the influence of one another. In administration, people
follow the order of the head of the state while in front of the department of justice, the head of
the state has the same status like that of the public. If the head has committed a crime, he will be
executed like any other ordinary citizen. The department of justice is free from any pressure
(physical or monetary) in Islamic state. An Islamic state is based on the system of justice and

89
equality so there is no room for bias, prejudice and favoritism. Allah Almighty has commanded
the judiciary to make legal decisions fairly and without any discrimination. Surah Nisa, verse 58:
‫اس أَ ْن تَ ْح ُك ُموا ِب ْال َعدْ ِل‬
ِ َّ‫َو ِإذَا َح َك ْمت ُ ْم بَيْنَ الن‬
“And when you judge between people to judge with justice”.

7. A Welfare State:
An Islamic state is a welfare state, in which the government plays a key role in the protection and
promotion of the social and economic well-being of its citizens. It is based on the principles of
equality of opportunity and equitable distribution of wealth. It constitutes a system of peace and
tranquility and national defense. It provides all citizens their basic necessities of life including
food, clothing, shelter, education, healthcare, jobs etc. It also provides allowances to those (old,
disable, orphans, widows or helpless persons) who are unable to avail themselves the provisions
for a good life. The government provides justice and equality in all fields of life.
8. Freedom of Expression:
An important aspect of Islamic state is that everyone can criticize and point out the wrong and
illegal actions of the government. Every citizen has the right to make complaint against
inappropriate policies of government. The history of Islam is filled with the examples of the right
of freedom of expressions used by the citizens against their emperors.

Objectives / Duties of an Islamic State:

1. Protection of the Objectives of Shari’ah:
Islam has clearly described the rights and duties of everyone so no one is allowed to violate the
limits of Allah. An Islamic state guarantees to protect the rights of its citizens. It has the
responsibility of the protection of 6 universal objectives of Shari’ah (Maqasid-e-Shari’ah)
determined by the Lawgiver i.e. protection of religion, protection of life, protection of property,
protection of honour, protection of lineage and protection of intellect. The Prophet Muhammad
(peace be upon him) said in his Last Sermon:
‫كل المسلم على المسلم حرام دمه وماله وعرضه‬
“The blood, wealth and honour of the Muslim is sacred to all Muslims”.
In case of violation of these objectives, Islamic government will impose appropriate punishments
on the transgressors. For example: Hadd penalty for theft and robbery preserves the wealth of a
person. Hadd penalty for adultery preserves the lineage of a person. Hadd penalty for false
accusation of adultery preserves the honour of a person. Hadd penalty for wine drinking
preserves the intellect of a person. Qisas and Diyat punishments for murder and hurts preserve
the life of a person.
2. Protection of the Non-Muslims:
The permanent non-muslim residents who live in an Islamic state are called Dhimmi. This is the
responsibility of the government to provide them protection just like the Muslim citizens and
along with the security of their life, property and dignity; they should also be given the social,
economical and religious freedom, equality and facilities because these non-muslim citizens pay
jizya (a security fee) for their protection and rights equal to the Muslim citizens. They have the
right of freedom of expression. They cannot be forced to convert as it is not allowed in Islam.
Allah Almighty said in Surah al-Baqarah, verse 256:

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 ‫ام لَ َها‬
َ ‫ص‬َ ‫سكَ ِب ْالعُ ْر َوةِ ْال ُوثْقَى َال ا ْن ِف‬
َ ‫اَّلل فَقَ ِد ا ْست َْم‬
ِ َّ ‫ت َويُؤْ مِ ْن ِب‬ َّ ‫الر ْشدُ مِ نَ ْالغَي ِ فَ َم ْن َي ْكفُ ْر ِبال‬
ُ ‫طا‬
ِ ‫غو‬ ِ ‫َال ِإ ْك َرا َه فِي الد‬
ُّ َ‫ِين قَدْ ت َ َبيَّن‬
“There shall be no compulsion in [acceptance of] the religion. The right way has become clear
from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most
trustworthy handhold with no break in it”.

3. State Defense:
Protection of the borders of the Islamic state by any means, prepare weapons and powerful
military force to defeat the enemies if they attack over Islamic state, is one of the responsibilities
of government.
Allah Almighty said in Surah Al-e-Imran verse 200:
ُ ِ‫صابِ ُروا َو َراب‬
‫طوا‬ ْ ‫يَا أَيُّ َها الَّذِينَ آ َ َمنُوا ا‬
َ ‫صبِ ُروا َو‬
“O you who have believed, be patient and be determined and remain stationed (to protect
borders)”.

4. Relations with the Foreign Countries:

This is very important for a state to formulate successful foreign policies. An Islamic state has to
establish good and peaceful relations with foreign countries (Muslim countries as well as non-
muslim countries).

References:
• General Principles of Criminal Law; Islamic And Western by Imran Ahsan Khan Nyazee.
• Afaaqi Tehzeeb-o-Tamaddun by Qureshi Brothers and Publishers.
• The Political System of Islam by Dr. Muhammad Hamidullah
• www.al-islam.org/islamic-way-life-allamah-abu-al-ala-mawdudi/islamic-political-system
• https://en.wikipedia.org/wiki/Political_aspects_of_Islam

16th Week

Contemporary Challenges For Islam and Muslim Society

The Muslim World, as its stands today, is characterized by paradoxes and contradictions. We
have Muslim nations that are resource rich but economically poor and weak. Despite the bounty
of Allah (SWT), the majority of the Muslim masses live in poverty, amidst plenty for a selected
few.

In the last 100 years, we saw the Muslim Ummah tumble from the heights of the Ottoman
Empire to, at one stage, becoming colonial servants of non-Muslim masters. Towards the end of
the last century, we did witness the liberation of Muslim countries, one by one, from the shackles
of colonialism, culminating in the independence of the Central Asian Muslim Nations. We have
seen the gradual economic improvement of some of the Muslim countries, and the dependence of
the world on the mineral and natural resources of Muslim nations. And yet, despite our
newfound independence, and despite our divinely blessed resources and natural abundance, we
continue to be a disparate assortment of third world countries.

91
The Muslim world is facing the challenges of
“war, poor healthcare, poverty and violations of human rights, illiteracy, and lack of progress,
dictatorship, lack of political transparency, ethnic conflict, and regional divisions.”

In the present global scenario, the state of the Muslim World can best be described in the words
of Abū Sulaymān, who says:
“Internally weak, relatively backward, frustrated, conflict-ridden, suffering from internal
tensions, and often controlled and abused by foreign powers”.
The Muslim World is in a state of crisis.

In Muslim countries, it is customary to blame external powers and imperialism for all manner of
ills. Although this habit may point up many of the grievances and obstacles Muslims face, it
cannot explain the internal cause of the ills. These ills put in motion a process of decay that
dissipated the internal powers of the Muslim World. The resultant weakness brought external
powers into the picture, complicating the difficulties. No doubt, the Muslim World as a whole
faces a number of challenges as evidenced by the serious problems that beset individual Muslim
countries.

Illiteracy is a problem in majority of Muslim countries. We know all these problems are
interconnected. The lack of literacy leads to lack of progress, and lack of progress leads to lack
of development, which leads to dictatorship, which in turn leads to lack of political transparency,
which also leads to power struggles that lead to regional divisions and ethnic conflict. Majority
of the Muslim world today is characterized by these ailments. This can raise a legitimate
question of why the Muslim world is behind its Western counterpart. Is it because of Islam?

Unless one knows the history of the world; the true examples of Muslim leaders; the difference
between Islam and culture – it is hard to know why the Muslim world is so behind the Western
world. Thus, Islamophobes blame Islam as the cause of the backwardness of Muslim nations.
But the reality is contrary to that. Islam is a religion of progress, innovation, and development. It
is a religion of every generation, time, and location. It is a religion of civilization; it i a way of
life.
A resolute action to solve illiteracy,nationalism,Islamophobia, terrorism and civil wars in a
peaceful way, such as through mediation, mutual agreements and justice, which should be
supported by the big powers’ non-intervention.

Muslims must realize that emotional outbursts and thoughtless confrontation are no answers to
the multidimensional challenges the Ummah faces today. In fact, as an Ummah with a mission,
the right course of action for the Muslims is dialogue, contact, participation, and cooperation at
the global level. This must be an essential component of their strategy. Their response to the
global challenges must be proactive and positive; that is the only way, not only to survive, but
also to make their own mark on history.

92