PAPER 2

(HADITH 1-5)

Hadith 1:

Teachings:
• The word “Nashiah” is used here alongside religion which teaches Muslims to accept the
teachings of Islam in word and spirit
• This hadith teaches us that one has to be sincere to Allah which entails; 1- believing in Him being
the one and only Supreme Creator, 2- Believing in Him being the sustainer 3- Worshiping Him
only, and 4- Acting according to His commands alongside believing in His unique names and
attributes
• This hadith teaches us that the Quran is a sacred book and holds importance for the mankind
and demands sincerity. Sincerity to Book refers to reading the Holy Quran and understanding
the meaning it entails.
• This hadith also teaches us to not only say the words of Shahadah but also believe in them.
Sincerity to the Messenger of Allah refers to following the Sunnah of the Holy Prophet, and
learning about the way he lived his life alongside the struggles he underwent
• This hadith also teaches us that leaders should not be taken for granted and sincerity to them
entails not causing disturbance in their rule. It also refers to praying for them to get better at
their job and helping them to make good decisions
• This hadith teaches us to be sincere to the common people which entails helping them in need,
praying for their betterment and being kind to them

Implementation:
• We can be sincere to Allah by only worshiping him by offering 5 daily prayers and following the
other pillars of Islam. Alongside it, we should also live our life according to the rules set out by
Allah
• We can be sincere to the Holy Quran by reading it on a daily basis. The reading should be done
with understanding and the teachings should be shared with others for the benefit of the
community
• We can be sincere to Holy Prophet by following his Sunnah and learn to be more forgiving, kind
etc.. We should also be cautious about not spreading anything that is not from the Holy Prophet.
• We can be sincere to our leaders by helping them in bettering the community. We should also
not forget that in a case they go against the teachings of Islam we then should take a stand
against them. The Holy Prophet also commanded that “The best Jihad in the way of Allah is a
word of justice against an oppressive ruler”
• We should be sincere to the common people by helping them in need for e.g. arranging food for
them, providing shelter or helping people get married

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 PAPER 2
(HADITH 1-5)

Hadith 2:

Teachings:
• This Hadith teaches us the rights of the people and how they should be treated with utmost
concern and kindness
• Holy Prophet established the Madinan society by declaring one person as the brother of other
and this hadith also teaches us the importance of brotherhood
• This hadith teaches us that belief in Allah is closely linked with caring for His mankind, especially
the less fortunate ones
• This hadith teaches us to help others which would bring equality in the society and equality is
the ultimate eradicator for several social evils that exist in the society
• This hadith also builds upon what has been said about brotherhood in the Holy Quran that
“Believers are a single brotherhood”. In order for the believers to establish brotherhood it is
vital that equality in the society is established

Implementation:
• Muslims should try to implement this hadith on a global level where refugee centers in other
countries should be built for war torn countries. These refugee centers should provide for all the
basic necessities of life helping the refugees rebuild their lives
• Muslims should also implement this hadith by making sure they open orphanages or earning
centers for widows so that they can also feel inclusive in the society
• Muslims can also implement this Hadith by setting up organizations which provide aid and relief
to areas hit by natural disasters
• On a personal level one should wish good for others as they wish good happening for
themselves
• One should try not to be jealous of the achievements of the others and wish for more for their
brothers and sisters

Hadith 3:

Teachings:

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 PAPER 2
(HADITH 1-5)
• This hadith teaches us different kinds of actions required to be a firm believer. This clarifies that
Islam is religion of both belief and action
• The Holy Prophet first of all teaches the importance of Jihad bil Lisaan (tounge) which states that
one should struggle in the way of Allah with his speech i.e. to forward the name of Allah in the
society. Speech can be both destructive and productive where the message in this hadith is to
use it productively
• This hadith also teaches believers to instill in them the quality of being generous as the Prophet
of Allah ‫ ﷺ‬himself was very generous. It has also been stated in another of Hadith of the Holy
Prophet that “Indeed whoever believes that Allah is All-Generous, who provides for His
creation and rewards those who are hospitable towards their guests, should look after his
guest.”
• This hadith also teaches us that in order for the betterment of all the community should be
strengthened and it can be done by taking care of each other

Implementation:
• Practice self-control by speaking good or keeping silent when in conversations, especially when
it comes to matters that could potentially harm others
• Develop the habit of being generous to neighbors by being helpful, kind, and respectful towards
them
• Be generous to guests by welcoming them warmly, offering them food and accommodation, and
treating them with respect and hospitality
• Develop a habit of being charitable and giving back to the community, whether through
donations, volunteer work, or other means
• Practice active listening and empathetic communication to better understand the needs of
others and respond appropriately
• Engage in acts of kindness and service towards others, regardless of their background or beliefs
• Strive to create a peaceful and harmonious environment within the community by being
respectful and tolerant towards others.

Hadith 4:

Teachings:

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 PAPER 2
(HADITH 1-5)
• This hadith teaches us the importance of performing the obligatory acts of worship in Islam,
such as the five daily prayers and fasting during Ramadan.
• The necessity of following the lawful and avoiding the forbidden in all aspects of life, including
one's diet, behavior, and interactions with others.
• The idea that fulfilling the basic obligations of Islam is the foundation of one's faith, but it is not
enough to guarantee entry into paradise. This means that while performing the obligatory acts
of worship is necessary, it is not sufficient to earn Allah's pleasure and reward.
• The need for Muslims to strive to do more than what is obligatory, by engaging in voluntary acts
of worship and good deeds. This is exemplified in another hadith, in which the Prophet
Muhammad (peace be upon him) said, "The most beloved deeds to Allah are those done
regularly, even if they are small." (Bukhari)
• The importance of having a balance between fulfilling the basic obligations and engaging in
additional acts of worship and good deeds. This means that while it is important to do more
than what is obligatory, one should not neglect or compromise on the basic obligations in
pursuit of additional acts of worship or good deeds.

Implementation:
• We can perform our daily prayers on time and with concentration, while also making an effort
to perform additional prayers and supplications throughout the day.
• We can follow a healthy and lawful diet, while also making an effort to avoid wastefulness and
overindulgence in food and drink.
• We can volunteer our time and resources to help those in need, whether it be through a local
charity organization or by simply helping a neighbor or friend in need.
• We can strive to be kind and compassionate in our interactions with others, offering a listening
ear, a kind word, or a helping hand whenever possible.
• We can make a regular habit of performing small deeds that are beloved to Allah, such as
reciting a daily supplication, offering a smile to a stranger, or making a small donation to a
charitable cause.

Hadith 5:

Teachings:

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 PAPER 2
(HADITH 1-5)
• The hadith emphasizes the importance of performing acts of charity regularly.
• It encourages Muslims to be kind and helpful towards others in various ways.
• Charity can be performed not just with money, but also with actions and words.
• The hadith provides examples of different acts that count as charity, such as helping someone
with their belongings or removing harmful things from the road.
• Every small good deed is considered charity in Islam, and Muslims should strive to do good in all
aspects of their lives.
• The Quranic verse "And whatever good you put forward for yourselves - you will find it with
Allah" (Quran 2:110) reinforces the importance of performing acts of charity, as Allah will
reward every good deed accordingly.
• Another hadith related to charity teaches that giving to charity does not decrease one's wealth,
but instead increases blessings and rewards from Allah.
• This hadith teaches us that acts of kindness and good words are also considered charity,
highlighting the importance of treating others with compassion and respect.
• The hadith emphasizes the importance of being proactive in performing good deeds, as even
small acts of charity can have a positive impact on the world.
• The hadith teaches that charity is not limited to giving money or material possessions, but can
be performed through any positive action that benefits others.
• Another teaching is the importance of cultivating a mindset of service towards others, as every
small act of charity can contribute towards making the world a better place.

Implementation:
• We can be fair and honest in our dealings with others. For example, if we are in a position of
authority, we can ensure that we make decisions that are fair and unbiased. In our personal
lives, we can make sure to treat everyone we interact with, regardless of their background or
circumstances, with respect and dignity.
• We can help someone with their belongings, this could mean lending a hand to someone who is
struggling with heavy luggage at the airport, or offering to help carry groceries for an elderly
neighbor. These small acts of kindness can make a big difference in someone's day.
• We can try to speak good, a good word can brighten someone's day and make them feel
appreciated. This could be as simple as offering a compliment or expressing gratitude. In our
daily interactions with others, we can make an effort to speak kindly and avoid saying anything
hurtful or negative.
• We should walk to prayers, this encourages physical activity and can help improve our health. It
can also be a way to reduce our carbon footprint and promote environmentally-friendly habits.
For example, if we live close to our workplace or school, we can consider walking or biking
instead of driving.
• We should try to remove harmful things from roads, this promotes safety and can prevent
accidents from happening. For example, if we see a piece of litter or debris on the sidewalk or
road, we can pick it up and dispose of it properly.

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 PAPER 2
(HADITH 6-10)
Hadith 6:

Teachings:
This Hadith highlights the importance of actively working towards removing evil from society. As a
religion, Islam does not encourage complacency but instead promotes action, and this Hadith serves as a
reminder of that principle. It teaches that a Muslim must always try to remove evil from society, and if
they cannot do so physically, they should use their words to condemn it. Even if that is not possible, they
should at least feel a sense of disapproval in their hearts towards it. This Hadith emphasizes the
obligation of Muslims to take a stand against evil, and not just be passive bystanders. Therefore, it
encourages Muslims to be proactive in their efforts to make society a better place, which is a
fundamental teaching of Islam. Other Hadiths also emphasize the importance of taking action, such as
the Hadith that states "The best of people are those who are most beneficial to others."

Implementation:
One way to implement it is by being vigilant and actively working to remove evil from our surroundings.
For example, if we see someone committing an immoral act, we should try to intervene and prevent it.
Reporting any illegal activity such as corruption, theft or bribery is a practical way to implement this
Hadith. In present times, we can use social media platforms to raise awareness about social issues and
condemn immoral acts. We can also volunteer for social welfare organizations and actively participate in
community service to promote positive change. Additionally, we can engage in peaceful protests or
speak out against any unjust actions taking place in our society. Implementing the teachings of this
Hadith in our lives requires active participation and a sense of responsibility towards our community. By
taking action against evil, whether through our hands, tongue, or heart, we can become a positive force
for change in our society.

Hadith 7

Teaching:

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 PAPER 2
(HADITH 6-10)
This Hadith emphasizes the importance of striving in the way of Allah with both one's person and
wealth. It teaches that the best of believers are those who not only fulfill their religious obligations but
also use their resources to benefit the community and earn the pleasure of God. This implies that
Muslims should not only focus on their own personal development, but also actively contribute to the
betterment of society. This can be achieved through acts of charity, volunteering, and supporting causes
that promote justice and equity. By using their wealth and resources for good, Muslims can establish a
sense of social responsibility and work towards a better society. Therefore, the teaching of this Hadith
encourages Muslims to engage in both personal and societal development, and to strive for excellence
in all aspects of life.

Implementation:
As a Muslim, we can implement the teaching of this Hadith in my life by striving to do righteous deeds
and being conscious of Allah at all times. We can use my personal abilities and resources to serve the
cause of Islam and the community. For instance, We can offer voluntary prayers like tahajjud, which are
not obligatory, and make financial contributions to Islamic charities. We can also volunteer my time and
resources to help Muslims in war-torn countries or those who are in need of aid. This can include
supporting causes such as building mosques, schools, and hospitals, as well as contributing to programs
that provide food, shelter, and medical assistance to those in need. Through these actions, one can
strive to earn the pleasure of Allah and become among the believers who are the best in the sight of
God by using their person and property to serve His cause.

Hadith 8

Teachings:
This hadith teaches us that martyrdom is not limited to those who die in battle or conflict for the sake of
Allah. Instead, it broadens the scope of martyrdom to include those who die while living a righteous life
with the intention of pleasing Allah. This includes those who die of natural causes, as well as those who
pass away due to illnesses like plague or cholera. The hadith highlights the idea that Allah is merciful and
just, and that He rewards those who strive to live a righteous life. The status of martyrdom is not
reserved for a select few, but is attainable by all Muslims who live their lives in accordance with Allah's
teachings. It emphasizes the importance of intention and sincerity in one's actions, and that Allah
rewards us for our efforts and struggles in His way.

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 PAPER 2
(HADITH 6-10)
Implementation:
Muslims can implement the teachings of this hadith in their daily lives by striving to live a righteous life
with the intention of pleasing Allah. This can be achieved by engaging in good deeds such as helping
those in need, being honest, and looking after the environment. Muslims can also fulfill all the Pillars of
Islam, including prayer, fasting, giving charity, and making the pilgrimage to Mecca. To attain the status
of a martyr, Muslims can engage in jihad fi sabhi-illah, which means striving in the way of Allah. This can
be done by speaking out against injustice and oppression, supporting those who are marginalized, and
standing up for the truth. Additionally, Muslims should remain steadfast in their faith during trials and
suffering.

Hadith 9

Teachings:
This hadith teaches us that it is important for Muslims to work hard and earn a living for themselves and
their families. It discourages reliance on others and begging, emphasizing the value of self-sufficiency
and independence. The hadith suggests that the food we eat, which is earned through our own hard
work and effort, is the best food we can consume. It highlights the importance of earning a livelihood
through lawful means and the negative consequences of acquiring wealth through unlawful or unethical
means. Furthermore, this hadith emphasizes the importance of the manner in which we earn our
livelihood, rather than the amount we earn. Muslims are encouraged to earn their living with honesty
and integrity, even if it means earning less, rather than resorting to unlawful means to earn more
money.

Implementation:
In order to implement the teachings of this hadith, Muslims can strive to find work that benefits society
and contributes to the greater good. This can be achieved through engaging in charitable work or
working in fields such as healthcare, education, or social services. Additionally, Muslims can apply the
principles of honesty and hard work in all aspects of their lives, not just their careers. This includes being
diligent in their studies, fulfilling their obligations to their families and communities, and avoiding any
form of dishonesty or corruption. Muslims should ensure that their earnings come from lawful and
ethical sources and should avoid any form of exploitation or oppression in their work. Examples of this
can be seen in the lives of the Companions of the Prophet (pbuh) who worked in various fields, such as
trade, agriculture, and craftsmanship. The Prophet (pbuh) also encouraged his followers to engage in
productive work, regardless of their social status or income.

Hadith 10

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 PAPER 2
(HADITH 6-10)

Teachings:
The teachings of this hadith highlight the importance of community welfare and the responsibility of
Muslims to help those who are vulnerable in society. By managing the affairs of widows and the poor,
Muslims can attain the same reward as those who exert themselves in physical acts of worship or fast
for the entire day. This emphasizes the idea that worship in Islam is not limited to just religious rituals,
but encompasses all good deeds that benefit society. In addition, this hadith emphasizes the importance
of caring for widows and the poor, who may struggle to meet their basic needs without support from
others. However, the broader teaching is that Muslims should strive to help all vulnerable people in
society, regardless of their specific circumstances. Moreover, this hadith also highlights the two
important aspects of Islam, Huqooq ul Ibaad (rights of people) and Huqooq Allah (rights of God). While
fulfilling the rights of God involves worshipping Him and following His commandments, fulfilling the
rights of people involves treating others with kindness, compassion and respect, and fulfilling their
needs. Islam emphasizes that the two are interconnected, and that fulfilling the rights of people is a way
of fulfilling the rights of God.

Implementation:
The implementation of this Hadith can be achieved through various means that help promote the
welfare of the community. Providing resources for the poor, such as food, clothing, and shelter, as well
as ensuring they have access to free healthcare, can help alleviate their suffering and provide a chance
for them to improve their circumstances. Supporting widows and orphans, who are particularly
vulnerable, can ensure they are not left behind and are given a fair chance in society. Furthermore, this
Hadith encourages Muslims to be proactive in identifying and addressing the needs of the vulnerable in
their communities. By doing so, they can fulfill the rights of both Huqooq-ul-Ibaad (rights of people) and
Huqooq-Allah (rights of God). Muslims can look to examples from Islamic history, such as the
establishment of social welfare systems during the time of the Prophet Muhammad (peace be upon
him), to guide their actions. In modern times, initiatives such as charitable donations, volunteering at
food banks or hospitals, and advocating for social justice can all serve as practical ways to implement
this Hadith and promote the welfare of the community.

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 PAPER 2
(HADITH 15-20)
Hadith 15:

Teachings:
This Hadith highlights the importance of showing mercy and kindness towards others as a fundamental
aspect of Islamic teachings. It reminds Muslims that God's mercy and forgiveness are closely linked to
how they treat others. To receive God's mercy, one must be merciful towards fellow beings. Muslims
must strive to embody these traits of mercy and kindness in their daily lives and interactions with
others. The message of the Hadith is clear: by showing compassion to all living things, one can attain
God's mercy. It is a reminder that every action, whether big or small, has consequences and that one's
treatment of others is a reflection of their faith. Therefore, it is essential for Muslims to always be
mindful of how they treat others, regardless of their race, religion, or social status, and to show
compassion and kindness in all their interactions.

Implementation:
The Prophet (pbuh) set a great example of showing mercy to even his enemies, and Muslims today are
encouraged to follow his example. This Hadith emphasizes the importance of showing mercy to others,
regardless of their status or beliefs. Muslims can implement this teaching by forgiving those who have
wronged them and showing compassion to all living beings, including animals. By doing so, they can seek
the mercy of God and become more empathetic individuals. Personal examples of showing mercy in
everyday life, such as helping a neighbor in need or showing kindness to animals, can be used to further
illustrate the practical application of this Hadith. Ultimately, it is the responsibility of every Muslim to
strive towards embodying the qualities of mercy and compassion in their actions and interactions with
others.

Teachings:
The main teaching of this Hadith is the importance of brotherhood and unity in Islam. Believers are
compared to a single body, where each part is interconnected and affects the whole. Muslims are called
upon to show concern for their fellow believers and to support them in times of need. This Hadith
emphasizes that Muslims should strive to be like a single entity, united in their faith and working
together towards a common goal. The Prophet (pbuh) set an example of brotherhood by treating all his
Companions with love and respect, regardless of their background or status. Muslims today should also
strive to cultivate this sense of brotherhood, by treating each other with kindness and compassion,

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 PAPER 2
(HADITH 15-20)
helping each other in difficult times and standing up for one another when needed. By doing so,
Muslims can create a strong and supportive community that is united in faith and purpose.

Implementation:
The implementation of this Hadith involves Muslims being proactive in recognizing the struggles and
pain of their fellow Muslims and humanity as a whole. It is essential for Muslims to support and help
their brothers and sisters in faith during times of hardship, difficulty, or oppression. Muslims can do this
by providing physical, emotional, and financial support to those who need it most, especially during
times of crisis. They can also raise awareness and speak up against injustice and oppression, wherever it
may occur. Additionally, Muslims can actively work towards creating a sense of unity and brotherhood
within their communities and beyond, by fostering relationships, encouraging open dialogue, and
promoting acts of kindness and compassion. In this way, the teachings of this Hadith can be put into
practice to strengthen the bond of brotherhood within the Muslim community and promote the welfare
of all humanity.

Hadith 17:

Teachings:
This Hadith highlights the importance of modesty in Islam. Modesty is not only related to one's physical
appearance, but also to one's character and behavior. It is an essential component of a morally upright
and respectful society. By practicing modesty, a believer puts the interests of the community before
their own, and strives to create a peaceful and harmonious society. The emphasis on modesty in Islam
serves to promote humility, and prevent arrogance and self-centeredness. The Hadith encourages
Muslims to cultivate a sense of modesty in their actions and thoughts, which in turn promotes good
behavior and creates a positive impact on the society. Overall, the teaching of this Hadith is to instill the
value of modesty in the hearts of believers, which leads to nothing but good.

Implementation:
The teachings of this Hadith can be implemented by Muslims by striving to develop a humble and
modest attitude towards life. This includes being mindful of one's speech, dress, and mannerism, and
avoiding actions or behaviors that may be seen as pretentious or boastful. Lowering one's gaze in the
presence of the opposite gender is a way of guarding oneself against immoral behavior and maintaining
modesty. Muslims should also cultivate a sense of gratitude towards God, acknowledging Him as the
Master and Creator and recognizing that everything they possess is a blessing from Him. By focusing on
earning God's pleasure and remembering Him in every action, Muslims can live a life that is grounded in
modesty and humility, which are essential traits for a spiritually fulfilling life

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 PAPER 2
(HADITH 15-20)
Hadith 18:

Teachings:
The Hadith teaches that having even a small amount of faith in one's heart is enough to protect oneself
from entering hellfire. On the other hand, even the slightest bit of pride can prevent one from entering
paradise. This highlights the importance of humility and the dangers of arrogance in the eyes of Allah.
Muslims are encouraged to have faith and strive towards righteousness while avoiding arrogance and
pride in their actions and beliefs. They must remember that everything they possess is a gift from Allah,
and they should remain humble and grateful for His blessings. By doing so, they can seek Allah's
pleasure and earn a place in paradise. This Hadith serves as a reminder for Muslims to cultivate a sense
of humility and avoid behaviors that can lead to pride and arrogance, which can be detrimental to their
spiritual well-being. The obedient believers who are free from sin will be amongst the first to enter
paradise, while those with sins will eventually join them after gaining Allah's forgiveness. However,
arrogance and pride are associated with Iblis, who was expelled from paradise and deprived of God's
forgiveness due to his disobedience.

Implementation:
Muslims can implement the teachings of this Hadith by striving to cultivate humility and resisting the
temptation to let pride enter their hearts. They should look up to the Prophet (pbuh) as an example of a
humble servant of God who always remained grateful to Him despite his position of leadership and
authority. Muslims should also be mindful of the example of Iblis, who was expelled from paradise due
to his arrogance and disobedience to God's command to bow to Adam. They must make a conscious
effort to guard themselves against prideful thoughts and actions, and instead, always turn to God with
humility and gratitude for His blessings. By doing so, Muslims can follow the path of the Prophet (pbuh)
and attain spiritual fulfillment while also earning the pleasure of God.

Hadith 19:

Teachings:
The main teaching of this Hadith is that this world is a temporary place for believers and they should
treat it as such. The ultimate goal of every Muslim should be to attain Paradise in the hereafter. Muslims
should, therefore, live their lives according to God's commands and abide by His restrictions. The world,

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 PAPER 2
(HADITH 15-20)
in the eyes of believers, is like a prison because it restricts their ability to do everything they desire,
whereas for unbelievers, it is like a paradise because they indulge in self-gratification without any
consideration for the consequences. This Hadith emphasizes the importance of having a firm belief in
the hereafter and understanding that this world is not the final destination. Believers must strive to live
a life that is pleasing to God and avoid being consumed by the temporary pleasures of this world. They
must always remember that the real reward is in the hereafter and work towards attaining Paradise.

Implementation:
Muslims can implement the teachings of this Hadith in various ways in their daily lives. One of the most
important ways is to follow the laws of God and the practices of the Prophet (pbuh). This includes
staying away from forbidden foods and drinks, such as pork and alcohol, even when they may be
tempting. Muslims can also practice modesty by lowering their gaze in the presence of the opposite
gender, dressing modestly, and avoiding behavior that may be seen as boastful or arrogant. Another
way is to earn their livelihood lawfully, by engaging in honest work and avoiding any form of illegal or
unethical means to earn money. Muslims can also strive to cultivate a sense of detachment from the
material world, recognizing that it is a temporary place and that their ultimate goal is to attain paradise
in the hereafter. By practicing these teachings in their daily lives, Muslims can strive towards a spiritually
fulfilling life and earn the pleasure of God.

Hadith 20:

Teachings:
This Hadith emphasizes that the external appearance and material possessions of a person are not
important to God. Rather, what matters is the state of one's heart and the actions that follow from it.
Muslims should focus on developing taqwa, which is righteousness and awareness of God in all aspects
of their lives. True gratitude to God is shown through striving for taqwa. Furthermore, the Hadith
teaches that intentions behind actions are as important as the actions themselves. Muslims should
strive to have pure and sincere intentions, as on the Day of Judgment, they will be held accountable for
both their intentions and deeds.

Implementation:
To implement the teachings of this Hadith, Muslims must ensure that their actions are done with
sincerity and the sole purpose of pleasing Allah. They should constantly check their intentions before
doing any good deed and make sure that it is solely for the sake of Allah and not for any personal gain or
recognition. Muslims should strive to perform their prayers, give charity, and help others with the
intention of seeking Allah's pleasure and earning rewards in the hereafter. Even in their daily activities,
they should maintain the intention of pleasing Allah, such as going to work to provide for their family

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 PAPER 2
(HADITH 15-20)
and fulfill their obligations as a Muslim. In doing so, they will develop a strong connection with Allah and
earn His blessings and forgiveness. Muslims can follow the example of Prophet Muhammad (pbuh) who
always acted with sincerity and sought Allah's pleasure in all his actions.

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 PAPER 2
(HADITH 11-15)
Hadith 11:

Teachings:
This hadith highlights the importance of caring for orphans in Islam. The Prophet (pbuh) promised a
great reward for those who bring up orphans in their community or in the world. As an orphan himself,
he understood the difficulties that orphans face and emphasized the need for kindness and compassion
towards them. In Islam, caring for orphans is considered an act of great virtue and is seen as a way to
please Allah. The Qur'an also stresses the importance of treating orphans with kindness and not
harshness, it states “Treat not the orphan with harshness”. Therefore, Muslims are encouraged to help
orphans and provide them with love, support, and guidance. This hadith reminds Muslims that the
reward for caring for orphans goes beyond the material world and extends to the afterlife. It is a call to
action to make a positive impact on the lives of vulnerable children and to fulfill their rights.

Implementation:
This Hadith emphasizes the importance of caring for orphans in Islam, and it provides guidance on the
various ways in which Muslims can show their support. Providing orphans with food, shelter, and
financial assistance is an essential way to care for them. Additionally, Muslims can help exonerate the
debts of the orphan's father, arrange marriages for orphaned children of marriageable age, and offer
good advice and guidance. Managing the property or business of young orphans honestly on their behalf
is also crucial. This ensures that their assets are protected, and they will receive their rightful inheritance
when they come of age. For example, if a person inherits a business from their deceased father, a
Muslim can help manage the business on the child's behalf, ensuring that it continues to operate
successfully until they are old enough to take over.

Hadith 12:

Teachings:
This Hadith emphasizes the importance of good governance and leadership in Islam. Muslim rulers and
leaders have a great responsibility to ensure the welfare and prosperity of the people they govern. This
can only be achieved through kindness, justice, and compassion towards the people. Leaders must

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always strive to win the hearts and minds of their people and guide them towards the path of
righteousness. This requires patience, wisdom, and a genuine desire to serve the people. The Hadith
also reminds Muslim leaders that their role is not to alienate the people but to cause rejoicing among
them. In summary, the Hadith emphasizes the importance of just and compassionate leadership, which
is fundamental to the principles of Islam. Muslim rulers and leaders must strive to fulfill their
responsibilities with kindness, justice, and compassion towards their people.

Implementation:
The implementation of this Hadith requires leaders to prioritize the well-being of their citizens and work
towards creating a just and equitable society. Leaders should be fair and impartial in their decisions, and
treat all people with respect and dignity, regardless of their faith or background. They should promote
religious tolerance and ensure that everyone's rights are protected. One way leaders can implement this
Hadith is by investing in social welfare programs that help to uplift disadvantaged communities. For
example, they can establish healthcare facilities, schools, and vocational training centers that cater to
the needs of the underprivileged. This helps to create a more inclusive society where everyone has
access to basic necessities. Another way leaders can implement this Hadith is by promoting interfaith
dialogue and fostering a culture of tolerance and understanding. They can organize events and activities
that bring people of different faiths together and encourage them to learn from each other's
perspectives. This helps to build bridges of understanding and creates a more harmonious society.
Finally, leaders can implement this Hadith by being responsive to the needs of their citizens. They should
be open to feedback and suggestions from the people they govern, and take steps to address their
concerns. This helps to build trust between leaders and citizens and creates a sense of partnership in
working towards the betterment of society. It is reported that a man complained to the Prophet (pbuh)
that Mu’adh recited very long Suras in prayer which caused this man hardship as he worked as a manual
labourer and was tired by the time of the evening prayer. The Prophet (pbuh) instructed Mu’adh to
recite smaller Suras saying, ‘O Mu’adh! You are putting the people to trial’. (Bukhari)

Hadith 13:

Teachings:
This Hadith emphasizes the importance of regularly studying and understanding the teachings of the
Qur’an. It is considered the ultimate guide for all Muslims, and by reading and reflecting on its teachings,
Muslims can lead a righteous life. Just as the owner of tethered camels needs to be attentive to their
camels to prevent them from wandering off, a Muslim needs to regularly connect with the Qur’an to
prevent themselves from straying away from their faith. The Qur’an provides guidance on all aspects of

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life, from personal conduct to societal issues, and it is only through consistent study that Muslims can
truly benefit from its teachings and apply them to their lives.

Implementation:

The implementation of this Hadith requires Muslims to engage with the Qur’an by not only reading it
but also striving to understand and put into practice its teachings. Muslims must make a conscious effort
to refer to the Qur’an regularly, so they can benefit from its guidance and avoid straying from the right
path. Additionally, sharing the teachings of the Qur’an with others is a noble way to implement this
Hadith. Muslims should not treat the Qur’an as a mere decoration on their bookshelves but rather as a
practical guide for their daily lives. This means that they must endeavour to live by its teachings in every
aspect of their lives, be it personal, social, or political. The Qur’an is a source of wisdom, guidance and
peace for all Muslims, and regular connection with it is essential for a fulfilling life.

Hadith 14:

Teachings:
This Hadith emphasizes the importance of showing kindness and mercy in business dealings. Muslims
are encouraged to conduct themselves with honesty and fairness, treating others with respect and
compassion, whether they are buying or selling goods or demanding their money back. The Prophet
(pbuh) set an example by teaching his companions to be lenient and gentle towards those who
borrowed from them. This Hadith reminds Muslims that their actions should reflect the principles of
Islam in all aspects of their lives, including trade. Therefore, it is essential for Muslims to conduct
themselves with integrity and kindness in all business transactions. By doing so, they demonstrate their
commitment to the values of their faith, earn the mercy of God, and gain the respect and trust of others.

Implementation:
Implementing this Hadith requires Muslims to conduct their business dealings with honesty, fairness,
and kindness. This means being truthful in all transactions and not deceiving customers by selling
substandard goods. Muslim businessmen should set reasonable prices and not take advantage of
customers by keeping high margins. Additionally, they should be patient and give debtors time to pay
back their loans instead of being harsh and demanding immediate payment. An example of
implementing this Hadith in the past is the conduct of Muslim traders during the time of Prophet
Muhammad (pbuh). They were known for their honesty and fairness in trade, and their reputation
spread far and wide. In modern times, Muslim businesses that provide excellent customer service, fair
pricing, and high-quality products are also putting this Hadith into practice.

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Hadith 15:

Teachings:
This Hadith highlights the importance of showing mercy and kindness towards others as a fundamental
aspect of Islamic teachings. It reminds Muslims that God's mercy and forgiveness are closely linked to
how they treat others. To receive God's mercy, one must be merciful towards fellow beings. Muslims
must strive to embody these traits of mercy and kindness in their daily lives and interactions with
others. The message of the Hadith is clear: by showing compassion to all living things, one can attain
God's mercy. It is a reminder that every action, whether big or small, has consequences and that one's
treatment of others is a reflection of their faith. Therefore, it is essential for Muslims to always be
mindful of how they treat others, regardless of their race, religion, or social status, and to show
compassion and kindness in all their interactions.

Implementation:
The Prophet (pbuh) set a great example of showing mercy to even his enemies, and Muslims today are
encouraged to follow his example. This Hadith emphasizes the importance of showing mercy to others,
regardless of their status or beliefs. Muslims can implement this teaching by forgiving those who have
wronged them and showing compassion to all living beings, including animals. By doing so, they can seek
the mercy of God and become more empathetic individuals. Personal examples of showing mercy in
everyday life, such as helping a neighbor in need or showing kindness to animals, can be used to further
illustrate the practical application of this Hadith. Ultimately, it is the responsibility of every Muslim to
strive towards embodying the qualities of mercy and compassion in their actions and interactions with
others.

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COMMUNAL HADITH (Q2)

One of the core values in Islam is the idea of unity and brotherhood among Muslims, as well as
the importance of taking care of the needs of the community as a whole. This sense of
community is emphasized in various Ahadith, including the one that compares the believers to
a single body. “The believers are like a single man’ if his eye is affected, he is affected; and if
his head is affected, he is all affected.” The Prophet Muhammad taught that if one part of the
body is affected, the whole body suffers. This highlights the importance of being united and
caring for one another as a community.
At the brotherhood that was formed between the Muslims at the time of Migration to Madina
he said “None of you believes until he wants for his brother what he wants for Himself”. He
linked this to the broader Islamic principle of "Al-Muwāṭṭaʾ" or "the golden rule." This principle
encourages Muslims to treat others as they would like to be treated, with kindness, respect,
and empathy. It is a reminder to all Muslims to be considerate and selfless towards others, and
to prioritize the needs and well-being of others as much as their own. In essence, this hadith
urges Muslims to act with compassion and kindness towards others, to put oneself in the shoes
of others, and to treat them with the same level of care and concern that one would want for
oneself. It is a powerful reminder of the importance of community, brotherhood, and empathy
in Islam, and encourages Muslims to build a society that is founded on the principles of love,
compassion, and respect for others.
In addition to promoting unity and brotherhood, the Holy Prophet also stressed the importance
of being considerate towards others. He taught his followers to be kind, polite, and charitable,
and encouraged them to take care of those less privileged, such as orphans and widows. The
Prophet himself was known for his mercy, forgiveness, and compassion towards all people,
regardless of their background or status. The Holy Prophet said “one who manages the affairs
of the widow and the poor man is like the one who exerts himself in the way of Allah, or the
one who stands for prayer in the night or fasts in the day.”
The Prophet also warned his followers about the dangers of falling victim to Satan's strategies,
which aim to entice humans towards disobedience of divine commands and to commit sins and
spread evils and indecency. He said “Whosoever of you sees an evil action, let him change it
with his hand, and if he is not able to do so then with his tongue, and if he is not able to do so
then with his heart, and that is the weakest of faith”. He urged his followers to take timely and
appropriate action to prevent evil actions from taking place. The Prophet emphasized that if a
person sees an evil action, they should try to stop it with their hands. If they are not able to do
so, then they should use their tongue to speak out against it. If they are not able to do either,
then they should at least condemn it in their heart.

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Finally, the Prophet also taught Muslims to treat non-Muslims in the community with fairness
and respect. He demonstrated this himself on many occasions, such as when he stood up to
show respect for the funeral procession of a Jewish person. This incident shows that the
Prophet taught his followers to show kindness and respect towards people of all faiths.
In summary, the Ahadith of the Holy Prophet provide comprehensive guidance on the
communal conduct of Muslims. They emphasize the importance of unity, brotherhood,
kindness, and compassion, as well as the need to stand up for justice and truth. By following
these teachings, Muslims can build a strong and inclusive community that benefits everyone.

Individual Hadith (Q2)

Islam is a complete code of conduct, providing guidance for every aspect of life. The Holy
Prophet Muhammad (peace be upon him) not only preached the message of Islam, but also
demonstrated how to live according to its principles. His teachings emphasize the importance
of individual conduct in the life of a Muslim. This is evident from a number of Ahadith that
highlight the significance of sincerity, good manners, charity, and justice.
One of the most famous Hadith on this topic is, “None of you believes until he wants for his
brother what he wants for himself.” (Sahih Bukhari) This Hadith emphasizes the importance of
empathy and compassion towards others. It encourages Muslims to treat others the way they
would like to be treated themselves. This teaching promotes mutual respect and understanding
between people of different backgrounds and strengthens the bond of brotherhood within the
Muslim community.
Another Hadith that highlights the significance of individual conduct is, “Religion is sincerity.”
When the Prophet was asked, “To whom?” he replied, “To Allah, his Book, his Messenger, the
leaders of the Muslims and to their common people.” (Sahih Muslim) This Hadith emphasizes
the importance of sincerity in one’s relationship with Allah and in one’s relationship with others
as that is the essence of being a true Muslim. One should not forget that they come from Allah
(SWT) and that they have in the Messenger of Allah the best role model for them. It encourages
Muslims to be honest and sincere in their actions and to maintain strong ties with their
community.
The importance of good manners is emphasized in another Hadith, “Let him who believes in
Allah and the Last Day either speak good or keep silent, and let him who believes in Allah and
the Last Day be generous to his neighbor, and let him who believes in Allah and the Last Day
be generous to his guest.” (Sahih Bukhari) This Hadith teaches Muslims to always speak kindly

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and politely, to be generous to their neighbors and guests, and to be hospitable towards others.
They can do this in a number of ways; one can hold wedding of a poor man’s daughter,
provision of education to children and helping neighbors financially and physically. These
qualities not only reflect the character of a Muslim but also promote a peaceful and
harmonious society.
Charity is another important aspect of individual conduct emphasized by the Prophet. He said,
“Every person’s every joint must perform a charity every day the sun comes up: to act justly
between two people is a charity; to help a man with his mount, lifting him onto it or hoisting
up his belongings onto it is a charity; a good word is a charity; every step you take to prayers
is a charity; and removing a harmful thing from the road is a charity.” (Sahih Bukhari) This
Hadith encourages Muslims to engage in charitable acts in their daily lives. It highlights the
importance of performing even small acts of kindness, such as helping someone with their
belongings or removing a harmful object from the road. These actions not only benefit
individuals but also contribute towards building a better society.
The Prophet also emphasized the importance of standing up for justice. He said, “Whosoever of
you sees an evil action, let him change it with his hand, and if he is not able to do so then with
his tongue, and if he is not able to do so then with his heart, and that is the weakest of faith.”
(Sahih Muslim) The hadith suggests that if one observes an evil act, the first and most effective
course of action is to intervene physically and stop the wrongdoing. This requires courage and
assertiveness to directly challenge the perpetrator and prevent the harm from continuing.
However, if this is not possible or not safe, then one should use their words and speak out
against the wrongdoing. This may involve publicly condemning the act, raising awareness of the
issue, and calling for action to be taken against it. Lastly, if one is unable to take any physical or
verbal action, they should at least feel a sense of disapproval in their heart, and recognize that
the action is wrong and unacceptable. The hadith emphasizes the importance of taking action
against evil and injustice, regardless of the extent of one's ability to do so. It highlights that
inaction is not an option, and every Muslim must do their part in preventing harm and
promoting goodness. Moreover, the hadith makes it clear that remaining silent and apathetic in
the face of evil is not acceptable, and that it is a sign of weak faith.
The Holy Prophet also emphasized on the importance of serving Allah, “The Messenger of Allah
(may Allah bless him and give him peace) said: ‘Whom do you count to be a martyr among
you?’ They said: O Messenger of Allah, whoever is killed in the way of Allah is a martyr. He
said: ‘In that case the martyrs of my community will be very few! He who is killed in the way
of Allah is a martyr, he who dies a natural death in the way of Allah is a martyr, he who dies
in the plague in the way of Allah is a martyr, he who dies of cholera in the way of Allah is a
martyr.”

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This hadith highlights the importance of intention and sincerity in one’s actions. It teaches that
any action done with the intention of serving Allah, no matter how small or big, can be
considered an act of martyrdom. It also encourages individuals to dedicate themselves to the
service of Allah in all aspects of life, and to strive to make every action a means of attaining
reward and closeness to Allah. Furthermore, this hadith also emphasizes the value and
significance of life. It teaches that life is sacred, and that every individual has a purpose in
serving Allah, regardless of their circumstances. It encourages individuals to value their lives
and to make the most of the time that they have been given to serve Allah and do good in the
world.
In conclusion, the Holy Prophet (peace be upon him) laid great emphasis on the conduct of
individual Muslims. He emphasized the importance of sincerity in religion, the need for good
manners and treatment towards others, and the obligation to stand up against evil and
injustice. His teachings highlight the value of a morally upright life and the importance of
performing good deeds, both for the benefit of the individual and the wider community.
Through his own exemplary behavior, he demonstrated that personal conduct is an essential
part of one's faith and a means to attain success in this life and the hereafter. The Ahadith
mentioned above serve as a reminder for Muslims to strive towards a life that embodies the
noble qualities and actions exemplified by the Holy Prophet, and to constantly seek to improve
themselves in all aspects of their conduct.

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HISTORY AND IMPORTANCE OF HADITH

Components of Hadith:
A hadith is primarily composed of two components: the first one includes its order of
transmission and is called as Sanad whereas the second part concerns with the theme/wording
of hadith and is known as Matn. Both of these components have their own significance and
following are the details concerning each component.

Sanad:
A Sanad is the order of the transmission of Hadith and its literal meaning is of “support”. The
order includes different names (narrators) which start with the Holy Prophet ‫( ﷺ‬P.B.U.H) and
end with a companion of the Holy Prophet ‫ﷺ‬. A sanad is read in a way which incorporates
every name in the line of transmission, for e.g. there are 2 people in the transmission line along
with Holy Prophet ‫ ﷺ‬then the sanad will be read as follows:
Yahya narrated from Malik who narrated from Nafae who narrated from Amr bin Aas who
heard the Holy Apostle of Allah say: “He who misses the Asr prayer is as if he has lost his
family and property”
'Abdullah ibn Al-Mubarak (d. 181H), one of the illustrious teachers of Imam Al-Bukhari,
said, "The isnad is part of the religion: had it not been for the isnad, whoever wished to would
have said whatever he liked."
There are several checks which the compiler (Muhadih) of the Hadith had to keep in
consideration before they termed the Hadith as authentic. Following are the checks which were
incorporated by these Muhadithun:
a) The narrator or transmitter should have met the person who came before him in the
line of transmission and should have heard him relating the Hadith. He should have also
the person met the person who came after him and related the Hadith to him
b) The transmitter should be able to tell about details of his teacher and those taught his
teacher
c) Holy Prophet ‫ ﷺ‬should be included in the chain
d) The character of the transmitter should be sound, i.e. he is not known for cheating
anybody
e) The transmitter should have a sound memory and is known for remembering things
f) The transmitter should be of firm faith
g) He must be known for truthfulness and honesty

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h) He should be of at an age where he understands where they understand the importance
of what they hear
i) They should realize that a small change in words would change the meaning of hadith
j) They should exactly be reporting what they have heard from their teacher and not in
their own words
Scholars after looking at these checks on the isnad (plural form of Sanad) determine whether a
hadith is strong or weak.

Matn:
Matn refers to the message, statement, action or decision of the Holy Prophet ‫ ﷺ‬which is
reported in the Hadith. Like Sanad, scholars also place several checks on the wording of the
Hadith in order to prove its authenticity. Following are the checks which are placed on the
Matn:
a) Words should not go against the common sense of people
b) They should not contradict the Holy Quran rather be in conjunction with it
c) They should not contradict a Hadith which has already been proven as authentic
d) They should not include extra praise for somebody except for teaching followers by way
of example
e) They should not give accurate details of incidents after the life of Holy Prophet ‫ﷺ‬
f) They should not go against the family of Holy Prophet ‫ﷺ‬
Matn is also different for the type of Hadith being said. There are two types of Hadith with
reference to Matn, the first one is Hadith-e-Nabwi which were the words of Holy Prophet ‫ﷺ‬
and the other is Hadith-e-Qudsi which are the words of Allah said by the Holy Prophet ‫ﷺ‬.
An example of Hadith-e-Nabwi is “Pray as you see me praying” and an example of Hadith-e-
Qudsi is “Fasting is for Me and I shall compensate it”
Scholars after checking both the components decided upon the strength of Hadith which is then
broken down into four parts according to their strength.

Types of Hadith according to Strength:

Sahih:
These hadith are 100% accurate and there is no question on their soundness. They are at the
highest level of soundness and reliability as their Isnad and Matn are fully intact. The only two
known books of Ahadith which include Sahih are those of Imam Bukhari (Sahih Bukhari) and
Imam Muslim (Sahih Muslim)

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Hasan:
These Hadith are not 100% accurate and this is because of their isnad not being fully authentic
or reliable. Although the Matn is fully accurate but since the isnad is not, they therefore fall
below the Sahih or authentic Ahadith

Daif:
These Hadith are not accurate and have questions on reliability of both their Sanad and Matn.
Moreover, they are not always accepted because the compilers have used them in places
where no other evidence concerning legal issues of Islam was found.

Mawdu:
These Ahadith are not at all authentic with major questions on both their Isnad and Matn. They
are always rejected because they fail all tests of reliability and authenticity.

According to the number of reporters involved in each stage of isnad

Five categories of hadith can be identified:

Mutawatir - Consecutive: is a hadith which is reported by such a large number of people that
they cannot be expected to agree upon a lie, all of them together.

Ahad - isolated: is a hadith which is narrated by people whose number does not reach that of
the mutawatir.

It is further classified into:

o Mash'hur - famous: hadith reported by more than two reporters.

o `Aziz - rare, strong: at any stage in the isnad, only two reporters are found to
narrate the hadith.
o Gharib - strange: At some stage of the isnad, only one reporter is found
relating it.

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Compilation and recording of Ahadith during the time of Prophet ‫ﷺ‬:

Hadith of the Prophet ‫ ﷺ‬were not compiled during the life of the Holy Prophet ‫ ﷺ‬because the
Holy Quran was also in Arabic language and there was a fear that the words of Quran ‫ ﷺ‬will
be mixed with Ahadith. Moreover, the Prophet ‫ ﷺ‬companions did not record the Ahadith
formally rather they used to keep it in their memory, remember them in basic words and kept
a small collection of the letters and instructions of Prophet ‫ ﷺ‬related to the different phases
of Islamic law and practice.
The Holy Prophet ‫ ﷺ‬specifically preferred the method of memorization of words and would
make sure that he repeated them before the companions could fully memorize them. It was
also the norm in Arab states that oral form of communication was preferred and paper was
very expensive while also being rare at that time. Moreover, these believers who heard the
Hadith also had the task of passing on the Hadith to their fellow companions which is why Holy
Prophet ‫ ﷺ‬made a group of Muslims who used to sit in the mosque of the Prophet ‫ ﷺ‬in order
to teach people about Islamic teachings. The group was called as Ashab-E-Suffah and its basis
were on the following Hadith of the Prophet ‫ﷺ‬, “May Allah be pleased with a servant who
heard a thing from me and then broadcasted it just as he heard it”
During the later life of Holy Prophet ‫ ﷺ‬when he became confident that people would now be
able to distinguish between the Quran and Ahadith he made sure that people pass the Ahadith
on to other people. One of the most notable compilers of Hadith, “Abu Hurrayra” is noted to
have said that he once heard the Holy Prophet ‫ ﷺ‬say to a companion who was having a
difficult time memorizing the Ahadith that he should take the help of his right hand
Companions took the instructions from the Holy Prophet ‫ ﷺ‬after which they thought of
compiling the Ahadith after his death. The following words of Prophet ‫ ﷺ‬in the farewell
pilgrimage gave these instructions: “He who is present here shall carry this message to the one
who is absent”
The Prophet‫ ﷺ‬had entrusted his companions with the work of writing down his words and this
was done at certain occasions. Some of them are:
1- The peace deal for Suraqa bin Malik: Suraqa was the man who came to assassinate the
Prophet ‫ ﷺ‬while on his journey towards Madina from Makkah. The Prophet ‫ ﷺ‬gave the
peace deal to him in writing that he is free from infliction of any violence on the account
of him coming to assassinate the Holy Prophet ‫ﷺ‬
2- Letters to Kings and emperors: The Holy Prophet had his companions write letters to
kings of different areas and all of these are in writing. An example of it is the letter to
Negus of Abyssinia

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3- Treaty of Hudabiya: The treaty of Hudabiya was written as an agreement of certain
terms between the Muslims of Madina and the Quraysh of Makkah. This treaty was
written by Hazrat Ali and dictated by Holy Prophet ‫ﷺ‬
4- Request by Abu Shah: One day, Prophet Muhammad delivered a speech on the
principles of the crime and punishment of manslaughter. When a companion named
Abu Shah said to him, "Oh messenger of God, write this down for me," he ordered his
scribes to write it down for him.
5- As Sahifa e Ali: These were the instructions given out to Hazrat Ali by the Holy Prophet
‫ ﷺ‬which Hazrat Ali wrote in writing
6- Appointment of Amr bin Hazam: while appointing Amr ibn Hazm as the governor of
Yaman, the Prophet himself gave him a letter containing the times of prayer, methods
of prayer, details of ablution, war bounty, taxation, zakat, etc.

Compilation of Ahadith by the Companions:

The death of Holy Prophet ‫ ﷺ‬brought a great responsibility on the shoulders of the
companions of the Prophet ‫ ﷺ‬and now they were without support. The Ahadith served as the
biggest source of guidance and inspiration for the Muslims and it also explained the Holy
Quran. In order to provide guidance to the Muslims and keep the word of Prophet ‫ ﷺ‬alive,
companions thought of compiling the Ahadith. At this point in time many of the companions
were passing away as well and most of them were those who had memorized the Ahadith.
The companions thought amongst themselves of taking charge in different areas to provide
guidance to the new converts and already existing Muslims. The most notable amongst these
were: Hazrat Salman Farsi who took charge in Isfahan, Hazrat Ibn Abbas in Makkah and
Hazrat Ibn Masud in Kufa. These companions were the ones who had observed the Holy
Prophet ‫ ﷺ‬and had heard his words, therefore they proved to be an important source as
teachers of Hadith. Teaching of Ahadith to people gave way to a new era of Ahadith
compilations. Even though writing down the Ahadith was not common but memorizing it and
passing it took pace.
Following companions of the Prophet ‫ ﷺ‬were the major narrators of Ahadith after the death of
the Prophet ‫ﷺ‬:
1- Hazrat Abu Hurayra: He knew the Prophet ‫ ﷺ‬very closey and is known to have narrated
5400 Ahadith
2- Hazrat Abdullah ibn Umar: He was the son of Hazrat Umar and is known to have done
2600 narrations

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3- Hazrat Anas bin Malik: He initially was the servant of the Holy Prophet ‫ﷺ‬, therefore
being very close to him and is thought to have done 2300 narrations
4- Hazrat Aisha: She was the wife of the Holy Prophet ‫ ﷺ‬and also one of the biggest critics
of incorrectly quoted Ahadith. She is known to have done 2200 narrations
5- Hazrat Ibn Abbas: He is known to have done 1700 narrations
Except for these companions, Hazrat Ali, Hazrat Umar and Hazrat Abubakar are thought to
have said 1000 plus narrations collectively.
The companions who had earlier taken permission from the Holy Prophet ‫ ﷺ‬to write down his
words also compiled their books in this era and following are there books:
1- As Sahifa As Sadiqah: This was compiled by Hazrat Abdullah bin Amr who had taken
special permission from the Holy Prophet ‫ ﷺ‬to write down his words
2- Collection of Ahadith of Hazrat Aisha: These were written by Hazrat Urwa bin Zubayr
and he gathered the Ahadith of the Holy Prophet from his maternal aunt, Hazrat Aisha
(RA)

Compilation of Ahadith by the successors of the companions (Al-Tabe’un):

Successors of the companions were those people who recorded the Ahadith and recollections
of their teachers about the Holy Prophet ‫ ﷺ‬which included his words, deeds and rulings in
journals called Suhuf. Moreover, these companions also made their own collections alongside
spreading the collections of their teachers. These collections were passed on from one teacher
to their student who also at times were in blood relation with each other.
Most of the Hadith in their initial periods were not written down but had to be transmitted
orally because at that time the diacritical marks (symbols to pronounce a word) were not
introduced nor used. Absence of diacritical marks made it difficult to distinguish one word from
the other and which is why many Muhaditheen doubted the authenticity of Hadith. The invent
of diacritical marks took place when a well-known Hadith transmitter and successor “Al-Zuhri”
considered writing down the Ahadith for essential transmission of Ahadith. Later, an Ummayad
caliph, “Umar bin Abdul Aziz” ordered the Madinan governor to have hadith, which were
related to administrative and taxation matters to be written down, be written down.
Mohammad. ibn Shihab Al Zuhri, the first regular compiler, was one of the most distinguished
traditionists. Ibn Shihab Zuhri and Abu Bakr Al-Hazm were asked by Umar ibn Abdul Aziz, the
Umayyad caliph, to prepare a collection of all available traditions. Umar bin Abul Aziz wrote to
Abu Bakr Al Hazm: “Whatever sayings of the Prophet can be found, write them down, for I fear
the loss of knowledge and disappearance of learned men, and do not accept anything but the
Hadith of the Holy Prophet, and people should make knowledge public.”

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[History and Importance of Hadith]
Some of the important Hadith books that were written during this period are: Kitab Khalid bin
Maydan; Kutb Hasan al-Basri; Kutb Muhammad al-Baqr; Kitab Hakam bin ‘Utba; Kitab ‘Umar bin
Abd al- Aziz
Al-Muwatta and Musnad Ahmad
Hadhrat Abu Hurayrah is reported to have dictated traditions to his students who committed
them to writing. Among them Hammam bin Munabbah was one. He compiled a book entitled
al-Sahifa al-Sahiha which was one of the most famous collection of this era containing 138
Ahadith

Musannaf Collections:
The compilation of Hadith led to the emergence of Musannaf collections in the early second
century and were the first written collection of Ahadith. These were books which were
arranged chapter wise and were mainly related to legal issues of Islam. The legal issues
contained in them were about “Zakat”, “Prayer” etc. These collections were used as
identification of whether these actually were the words of the Prophet ‫ ﷺ‬or not. Moreover,
these collections served as a tool through which the opinions of the companions or successors
were checked. One of the most famous example of a Musannaf collection is that of Al-Muwatta
by Imam Malik.

Musannad Collections:
The Musnad were compiled in the late second or the early third century and came in later than
the Musnnaf collections. These collections were arranged according to the chain of transmitters
and chapters included Ahaidth narrated from a certain companion. The headings were
identified by the name of the name of the particular companion, such as Ahadith of Hazrat Abu
Bakar (R.A). The most famous musannad is that of Imam Ahmed Ibn Hanbal which consisted of
27,700 Ahadith. Since these books only give an account of the Ahadith under the compilers, the
authenticity can be questioned with regards to the working of the Hadith

Successors of the Successors (Tab’e al-Tabe’een):

In the 3rd and 4th Century after Hijri, Musannaf and Mussanad collections were both compiled
together in the form of sunan/sahih category. The advantage of this was because both the
Hadith could be seen topic wise while their order of transmission could also be checked.
This period was therefore termed as the golden age of Hadith compilation. The compilers
during this age compiled hundreds of thousands of Ahadith. The compilers during this time
period developed the rules for Sanad and Matn as to formulate the Sunan and Sahih books.

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The most famous compilers/jurists during this time period ensured that their collections were
cent percent authentic. Their efforts were to exclude all weak Ahadith from their collections
even if they were important for law deriving purposes. One of the most famous compiler during
this time was Ibn Ismail Al’Bukhari.
Imam Bukhari travelled for a total time period of 16 years and memorized 600,000 Ahadith
during this time. He also developed rules and strategies for sifting through the Ahadith so as to
only take Ahadith which were fully authentic or Sahih. Therefore, his final collection of Sahih Al-
Bukhari has only 7,397 Ahadith and they go down to 2762 if repetitions are taken out. Upon
each Hadith’s rigorous evaluation, Imam Bukhari would make ghusl and pray two rakat of
istikhara. Imam Bukhari once went to meet a hadith narrator. The man’s (narrator’s) horse had
run away from him and stood at a distance. To make the horse walk towards him he lifted his
shirt and acted as if he had barley inside it and began to tempt the animal, this made the animal
come back to him allowing the man to catch it. Imam Bukhari asked the man if he really did
have barley in his shirt, to which the reply was, “No, I only did it to bring the horse back.” The
Imam said, “How can I take a blessed Hadith of the Holy Prophet (PBUH) from a man who lies
to animals!
Imam Muslim ibn al-Hajjaj also made sure that he compiles a book with fully authentic Ahadith
and went on to great lengths to do so. He travelled around and was able to memorize around
300,000 Ahadith and his final compilation which is known as Sahih Muslim has around 2200
Ahadith without repetition.
Both the books of Imam Bukhari and Imam Muslim are known as Sahihyan but both of them
have certain differences. The book of Imam Bukhari has legal commentary by the companions
of the Prophet in it whereas in Sahih Muslim it is not there. Moreover, the chapters in Sahih
Muslim are 54 whereas in Sahih Bukhari they are 97
The other compilers of the Ahadith did incorporate some of the weak Ahadith because they
were unable to find any other Ahadith on the concerned matter which mostly was on a legal
issue. Four other compilers were widely known for their books and together with Sahih Bukhari
and Sahih Muslim they are known as Sihah Sitta. Following are their names and books:
Sunan of Abu Dawud: he was a close student of Imam Ahmed ibn Hanbal and his sunan
contains around 4800 Ahadith and includes Ahadith mainly on law deriving issues.
Jam’I of Al-Tirmidhi: The compilation of Al-Tirmidhi contains around 3950 Ahadith and they
focus on Ahadith which the different schools of law used as a legal proof. The book has also a
detailed discussion on their authenticity.

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[History and Importance of Hadith]
Sunan of al-Nasa’i: he was also a student of Al-tirmidhi, who is also known for compiling two
sunans. One is a larger one which contains several unreliable Ahadith and the other is a smaller
one which contains only 5750 Sahih Ahadith.
Sunan of Ibn Maja: This contains 4000 Ahadith which are all set within well-arranged topics.
The two Sahiyan and other four books combined are called the Sihah Sitta (Six sound
collections)
Shia Muslims also have four Ahadith books and they are based on the authority of Hazrat Ali
and the twelve imams who are the descendants of Hazrat Fatimah and Hazrat Ali. Following are
the four prominent collections of Shia Ahadith that are comparable to Sihah Sitta:
1- Al-Kafi fil ilm al-din: This is a Shia collection compiled by Abu Jafar Muhammad ibn
Yaqub al Kulyani and contains over 16000 Ahadith. This book is divided into three parts
and they are as follows:
a. Usul al-Kafi: This relates to history, morals, ethics, prayer, worships and the Holy
Quran
b. Furu al-Kafi: This relates to legal and practical issues
c. Raudat al-Kafi: This relates to Ahadith from the Imams
2- Man la yahduru al-Faqih: The compiler of this book is by Ibn Babuyah and contains 9000
Ahadith
3- Tahzib al-Ihkam; The compiler of this book is Sheikh Tusi and it contains 13,600 Ahadith
4- Al-Istibsar: The compiler of this book is also Sheik Tusi and it contains the same Ahadith
but in a shorter format

Reasons for Hadith Compilation:

1- The four rightly guided caliphs were close Companions of the Prophet ‫ﷺ‬. They followed his
Sunna closely and after the end of their caliphate it became important to compile the Prophetic
Ahadith so that future generations could use the Prophet’s ‫ ﷺ‬example to clarify and resolve
questions and disputes
2- Holy Prophet ‫ ﷺ‬was no longer present himself to clarify any matters of questions and disputes
as he was the final authority on secular and spiritual matters
3- Some people fabricated Ahadith. Overzealous teachers, perhaps with the best of intentions,
made up Ahadith to advance the teachings of Islam. Yet some people attributed Ahadith to the
Prophet ‫ ﷺ‬which were false
4- The increasing number of people accepting Islam needed guidance on the Islamic way of life and
wanted to follow the pattern of conduct set by the Prophet ‫ﷺ‬
5- The close companions of the Prophet ‫ ﷺ‬were passing away due to age or wars and a need was
felt to preserve the Ahadith of the Prophet ‫ ﷺ‬even more with their demise

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6- Islamic jurisprudence was developing rapidly and needed a compiled collection of authentic
Ahadith as a source material
7- In order to eliminate genuine errors in Ahadith on account of verbal narrations, fault memories,
forgetfulness etc. Hadith needed to be compiled.
8- The Quran itself advised the companions to compile Ahadith as it says “You have in the
Messenger of Allah an excellent exemplar for him who hopes in Allah and the Final Day and
remembers Allah much” (Al-Ahzab)

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Hazrat AbuBakar
Election:
After the death of the Holy Prophet, there was confusion amongst the Muslims as to who would lead
the Ummah because the Prophet had given no names for his successors. The Ansars were quick to act
after the death of the Prophet and a bunch of them gathered under Saqifah-e-Bani e Saad to nominate
the first Caliph. It was at this time that the Muhajireen were busy preparing for the final rites of the
Muslims when the news of the Ansars being gathered to decide upon the first Caliph reached Hazrat
Umar. He alongside Hazrat AbuBakar, Hazrat Abu Ubayadah ibn al jarrah and several other Muslims
went to Saqifah. The Ansars told them that they would like Saad ibn Ubayadah as the leader. Hazrat
AbuBakar at this time reminded them of how the Prophet had told that the Caliph will be from the
Muhajireen and the advisor to the Caliph will be from the Ansar. Listening to this, Khubban ibn
Mundhar, an Ansar, put forward the Proposal of two Caliphs (one from Ansars and the other from
Muhajireen). Hazrat Abu Ubayadah, upon hearing this was quick to react and asked Ansars as to why
would they let the religion down, the same one which they brought up to new heights. The Ansars,
when heard this, withdrew their claim of two Caliphs.

Hazrat AbuBakar held the hand of Hazrat Abu Ubayadah and stated that he would be the caliph. Hazrat
Umar immediately took the hand of Hazrat AbuBakar and said that the new Caliph will be Hazrat
AbuBakar. Everyone agreed on Hazrat AbuBakar as the new Caliph, primarily because of him being the
Ameer-e-Hajj and leading the prayers in the last days of the Holy Prophet. Hazrat AbuBakar gave a
speech after being elected and stated that people needed to obey him as long as he obeyed Allah and
His messenger. In case he did not, no one owed him any obedience. In a move to strengthen the grieving
Muslims, he also stated that whoever worships the Prophet of Allah, should know that he is no more.
But whoever worships Allah should know that Allah is alive and immortal.

Expedition to Syria:
Holy Prophet on his deathbed had appointed the conquest of Syria and had made Hazrat Usama bin
Zayd as the in charge for this expedition. His death had postponed this expedition and Hazrat AbuBakar
thought of moving forward with it. His council told him not to send Hazrat Usama as he was a young
man and had no experience with regards to warfare. They also told him to cancel off the expedition.
Hazrat AbuBakar brushed off all such suggestions by stating that he would continue this mission as this
was what the apostle of Allah wanted. Hazrat Usama was sent to Syria and this expedition remained
successful

Apostasy Movement:
The death of Holy Prophet gave rise to different tribes going against the commands of the Prophet
which they had agreed to during his lifetime. It was divided into two different areas, the first one
relating to tribes refusing to pay zakat and the second one being of uprising of False Prophets. The
crackdown against them is referred to as Riddah wars

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Tribes refusing to Pay Zakat:
During the Life time of Holy Prophet there were different tribes such as Banu Asad, Banu Ghaftan and
others had accepted Islam after the battle of Trench. After the death of the Holy Prophet they stated
that they would not be paying Zakat as it was difficult for them to pay it. They also stated that they
would be following the other pillars of Islam but not Zakat. Hazrat AbuBakar thought that a swift action
against them was necessary because at this crucial time it was the make or break situation for Madina
and Islam in general. He called upon his shura council to discuss the matter and the council advised him
to accept the demand of those tribes of not paying the Zakat. Hazrat AbuBakar told them of how
important the payment of Zakat was for the sanctity of Islam and stated that in case no one walks with
him, he would fight the tribes alone even if they have Zakat payable equivalent to a she-goat.

The tribes upon hearing the verdict of Hazrat AbuBakar came to him to negotiate and allow for them the
non-payment of Zakat. Hazrat AbuBakar straight forwardly stated that even if the Zakat they had to pay
was equivalent to a string with which a camel is tied, he would make sure that he gets it from them. He
further stated that he was Khalifa-tul-Rasul Allah and it was responsibility to uphold the sanctity of
Islam. The tribes went back and planned an attack on Madina which Hazrat AbuBakar saw as coming.
The tribes gathered huge armies and attacked Madina, the attack was initially successful but Hazrat
AbuBakar alongside his army was able to put up a strong resistance and in turn defeated them. The
defeat made the tribes move to Dhul-Qissa, a small town near Madina and Hazrat AbuBakar still
requiring vengeance followed them there. He was able to defeat them after which the tribes moved to
Abraq. Hazrat AbuBakar stated that his attack on Abraq would be the final one and he would bring the
enemy to their knees. The attack on Abraq was reinforced with the forces who had returned from Syria
under the command of Hazrat Usama. The attack on Abraq proved fatal for the tribes and after it was
over they sent out their delegates who accepted the terms of Zakat and alleged to the rule of the Caliph

False prophets:
The defeat of the tribes refusing to pay Zakat was first nail that went out from the new rule in Madina
but the threat of False prophets was still lingering over the new Caliphate. Hazrat AbuBakar made sure
that he cleaned the Arabian Peninsula from all those who claimed to be prophet. There were four
people who claimed themselves as prophets and they were as follows:

(i) Al-Aswad al ‘Ansi: He was the leader of the ‘Ans tribe in Yemen. His dark complexion earned
him the title al Aswad i.e. the black man, he was also known as the veiled prophet as he
covered his face to create an aura of mystery about himself. In the later years of the
Prophet’s life al-Aswad claimed to receive divine guidance and used tricks to convince
people of his miracles. With a large army he invaded Narjan and most of Yemen. He was
defeated and killed by a Persian Muslim Firuz al Dhalaymi. After the Prophet’s demise his
followers regrouped and revolted under Qais ibn ‘Abd Yaghus but were again defeated by
Firuz.
(ii) Tulayha ibn Khuwaylid ibn Nawfal al-Asadi: He was a wealthy leader of the Bani Asad and
Ghatafan tribes in North Arabia. He was a renowned warrior who after initially opposing
Islam embraced the faith in 630 only to rebel and proclaim himself as a prophet. He was

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accepted as a prophet by many tribes and he raised a strong force against the Muslims.
Khalid ibn al-Walid was sent by Abu Bakr to quell his revolt and in the Battle of Buzakha in
September 632 Tulayha was defeated. He escaped to Syria and after the Muslim conquest of
that country converted to Islam again and participated in the battles of Jalula, Qadissiyah
and Nihawand.
(iii) Sajah bint-al-Harith: She was an Arab Christian from the tribe of Taghlib. She had a following
as a soothsayer and after the Prophet’s death when many of her tribesman rejected Islam
she declared herself as a prophet. With a force of 4000 she marched towards Madina, but
learning of Tulayhas defeat Sajah dropped her plans. She then joined forces with another
false prophet Musailimah. She went on to marry him and accept his prophethood. Khalid ibn
Walid crushed Sajah’s forces and then moved to tackle Musailimah who was killed in the
battle of Yamama after which Sajah embraced Islam.
(iv) Musailimah al-Kadhdhab (The Liar): He belonged to the large and influential tribe of Banu
Hanifa in the Yamama region. He was wealthy and powerful and used his influence to
misguide people and declared himself a prophet during the Prophet’s lifetime. He parodied
the verses of the Qur’an and invented some verses and even wrote to the Prophet saying he
had been given a share in his prophethood. The Prophet called him an ‘arch- liar’. He
abolished the injunctions of the Qur’an and made permissible what was forbidden and
succeeded in gaining a large following. After the Prophet’s death he challenged the
caliphate of Abu Bakr which led to the Battle of Yamama in 632 and decided his fate. He was
in command of 40000 men. Ikrimah and Shurabil were sent by Abu Bakr to fight him but
both were defeated. A force was then sent under Khalid ibn Walid which defeated him and
he was killed by Wahshi al Harb.

Battle of Yamamah
This battle was fought between the forces of Hazrat AbuBakar and Musalimah. It was in the year 632
that Hazrat AbuBakar sent two forces against Musalimah who had challenged the Muslims. One of the
force was going under the command of Shurabil ibn Hasanah and the other one under the command of
Ikramah bin Abu Jahal. The instructions were clear and that was for both of them to launch the attack
together. Musalimah, by this time, had gathered a force of 40000 Bedouins who in essence did not want
to join his force but in order to support their tribe they had to join his force.

Ikramah bin Abu Jahal reached the valley of Yamamah first and ignoring the command of Hazrat
AbuBakar of launching a joint attack, he attacked alone. This resulted in the Muslim force being
defeated. Shurabil ibn Hasanah did the same and suffered the same fate. The Muslim forces defeat
made Musalimah stronger and now Hazrat AbuBakar had to think about who to send in order to defeat
Musalimah.

Hazrat AbuBakar requested Hazrat Khalid ibn Walid to take his 13000 men to the plains of Aqraba and
meet Musalimah there. Initially Muslims were hit by a much larger force and retreated. That is when the
genius of Khalid bin Walid divided the army into two branches. One of them including 12000 men and
the other including 1000 cavalry men. The instructions were clear, the 12000 men would fight against

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the army of Muslimah and the 1000 cavalry men alongwith Hazrat Khalid would march on to the camp
of Musalimah. The plan was successfully carried out in the morning and Musalimah’s guards tried
fighting the Muslim cavalry but failed. That is when Musalimah ran into a fortified garden. Hazrat Khalid
bin Walid gave the instructions to break open the gate of the garden and attack the forces of Musalimah
which eventually resulted in the death of Musalimah by the hands of Hazrat Wahshi al Harb. This battle
saw so much blood shed that it came to be known as the Battle of Death. Later on, upon inspection it
was found that a lot of Muslims who had memorized the Quran had passed away. This battle also led to
the people of Banu Hanifa accepting Islam

Further Battles:
Campaign in Bahrain:
Mundhir, the leader of Bahrain, had accepted Islam during the lifetime of the Prophet. Seeing him, most
of the people of Bahrain also accepted Islam. Soon after the death of Mundhir, chaos broke out in
Bahrain and people apostasized. However, one man remained true to Islam and his name was Jarud
(Leader of the Bahraini tribe of Banu Abdul Qais). Jarud’s attempts to stop tribes from apostasizing met
with failure when Munhiz, a descendant of the arab kings of Hirah took over and pledged to fight against
Islam.

Hazrat AbuBakar chose Al-Hadrami to lead the attack into Bahrain and recover the area. Al-Hadrami’s
wisdom of digging a trench and waiting for the suitable opportunity to attack worked. He planned on
overpowering the enemy at the right opportunity. This opportunity came when people of Munhiz were
busy celebrating a national festival and Al-Hadrami along with his men attacked on them. This led to
Muslims overpowering them and alongside Munhiz, majority of the people of Bahrain accepted Isla

Campaign in Oman:
Oman saw the rise of a false prophet who went by the name of Laquit bin Malik. He not only influenced
people but also took over the areas of Oman as a political force. Hazrat Huzaifa bin Yaman went to fight
against him in Oman and in the battle of Daba, laquit alongside his 10,000 followers were killed. Owing
to this the Omani forces surrendered and people of Oman joined the fold of Islam

Campaign in Mahrah:
Mahrah saw two political forces, one of them being in majority and the other one in minority. Upon the
death of the Holy Prophet, the people apostatized and the two groups began fighting with each other
for political power. Muslims joined the minority and upon the defeat of the majority group everyone
repented after which they entered the fold of Islam

Campaign in Hadramaut:
The Ashas tribe in Hadramaut led a revolt against the Muslims and Muslims were able to win over them.
As soon as they were defeated they retreated to the city of Nujar, which was fortified. Muslim army laid
siege to the city and eventually the people of Hadramaut repented after which they accepted Islam

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Battles with the Persian:
The Battle of Chains:
This battle was fought with the Persians who at the time of the Holy Prophet had sent his envoy back
with insult. Hazrat Khalid bin Walid was instructed by Hazrat AbuBakar to move to the Persian border
and he took alongside him four more squadrons to reinforce the Muslim army. Upon reaching the
border, Khalid bin Walid wrote a letter to the Persian commander Hurmuz which stated three options.
The first option was to accept Islam, the second was to pay Jizya and the third was to fight. Hurmuz, in
all his arrogance chose the third option and prepared to fight with the Muslims.

In this battle Hurmuz chose the strategy of staying together and for this each soldier was linked to the
other through a chain. The battle started with the Muslims ferociously attacking the Persians who in
return had to face the wrath. Their chances of going back were annulled because of them being in
chains. Their movement was restricted because of the chains and this resulted in their defeat. Hurmuz
and thousands of other soldiers were killed and many of the enemy soldiers were taken as prisoners.

Muslims also went on to capture other areas like Mazar, Walaja and Ulleis. The main attack happened
on Hira and after the capital city was in control of the Muslims, the whole of Central Iraq came under
the control of Muslims.

Khalid bin Walid then turned to Anbar, which was an important commercial center in western Iraq.
There was a deep ditch and huge walls which protected the city. Hazrat Khalid slaughtered the weak
camels and with their carcasses filled the ditch. After it was filled, the Muslims crossed over and took
over the area of Anbar. The final attack happened on the fortified town of Enat-ul-Tamar and it was
taken by Muslims.

Byzantine Conquest and the Fall of Bostra:

The Byzantine issue with the Muslims went back to the time of the Holy Prophet when the Byzantine
forces attacked the Muslims in battle of Muta and failed to show up in the Tabuk expedition. In order to
put this issue to an end, Hazrat AbuBakar called for Jihad in 634 AD. The Byzantine as of now were also
conspiring against the Muslims and therefore Hazrat AbuBakar gathered a huge army consisting of four
units. Each unit had 7000 men and these units were being led by Hazrat Amr ibn Al Aas, Hazrat Yazid bin
Abu Sufyan, Hazrat Shurabil ibn Hasanah and Hazrat Abu Ubayadah ibn al Jarah. The Muslim armies
dispatched themselves on the Syrian border but when the emperor Heraclius got to know about it, he
asked his brother Theodor to reinforce his army. Upon knowing this, Hazrat Abu Bakar sent Hazrat
Khalid bin Walid with a force of 9000 men who had just returned from Persia.

Hazrat Khalid bin walid, when arrived at the border, took a distinct approach and called for Hazrat
Shurabil ibn Hasanah and Hazrat Abu Ubayadah ibn al Jarah. Alongside these men he invited the
commander of the enemy Romanus to Islam and he accepted it. This move made the Byzantine army
losing strength and withdrawing into the city. Romanus who had just converted told the Muslim army
about the underground passage which led to the city and this helped the Muslims take control of the

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city. The Byzantines were finally defeated by Muslims and this victory is regarded as the first of many to
come

Battle of Ajnadayn

The Byzantine emperor, Heraculis, was furious at the loss of the city of Bostra. In order to regain control,
he gathered around 100,000 soldiers in a town known as Ajnadayn. Muslims under the leadership of
Hazrat Khalid bin Walid were also assembled at Ajnadayn. The Muslim army had a strength of 40000
people and were able to gain victory after killing the Byzantine commander.

The next target was Damasucs and while the siege was taking place, the news of the death of Hazrat
AbuBakar came. Soon after, Muslims left the siege of Damascus and went back to Madina.

Services of Hazrat AbuBakar:

- He refused to take the Salary because he stated that his businesses are enough to support him
financially. Later, he got to the idea that running businesses alongside the Caliphate was proving
to be taxing and that is when he started drawing salary of 6000 dirhams annually. On his
deathbed, he asked for the entire amount of salary and repaid it by selling his property
- He is the one who is considered to be the savior of Islam because he fought off those tribes who
were willing to crumble the Muslim empire by setting up a new tradition of not paying Zakat. He
made sure that everyone follows the Islamic Principles. His eradication of false prophets and the
campaign against Syrian and Persians showed that he wanted to take the cause of the Holy
Prophet further
- He is also known to have founded the council of Shura which in essence was a form of
Parliament. This showed how he set up a truly democratic state where all the decisions were
taken according to the will of people
- In order to dig further into the general population problems, Hazrat AbuBakar divided the state
into provinces with each having a governor. This step was taken so that all provincial needs were
fulfilled by these governors and they looked over finances, taxes and law and order
- He also set up a reserve force and separate cantonments for the enemy to live and be called for
whenever required
- He also Compiled the Holy Quran when there was a chance of it being lost (Notes Section on
History and Importance of Holy Quran details upon it)

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HAZRAT ALI
Caliphate of Hazrat Ali:
Election of Hazrat Ali:
The assassination of Hazrat Usman plunged the Muslim community into a state of turmoil, leaving the
rebels in charge. They were determined to appoint a leader from Madina to take the reins of the
Caliphate. The Egyptians, seeking stability and leadership, turned to Hazrat Ali, urging him to accept the
role of Caliph. However, Ali, known for his humility and wisdom, declined the offer. He insisted that
someone else should be elected as Caliph and pledged his allegiance to whomever the people chose.

Prominent companions of the Holy Prophet also approached Ali, attempting to persuade him to assume
the office, but he remained steadfast in his refusal. While grateful for their regard, Hazrat Ali believed
that another leader should be selected. Hazrat Zubair and Talha, similarly approached by the rebels, also
declined the offer of the Caliphate, aligning with Ali's stance.

The rebels then turned to the Ansars, who hailed from Madina, and implored them to choose a Caliph
among themselves. However, the Ansars held Hazrat Ali in such high esteem that they believed no one
else deserved the role in his presence. Once again, the rebels sought Hazrat Ali's reconsideration, but his
stance remained unwavering.

In their quest to resolve the deadlock, the rebels approached other prominent figures such as Hazrat
Saad b Abi Waqas, Saeed b Zaid, and Abdullah b Umar, hoping they would accept the Caliphate.
However, all of them, like Ali, declined the office. With no resolution in sight, the rebels issued an
ultimatum, warning that if the people of Madina did not select a Caliph within the next forty eight hours,
they would take drastic action.

Ultimately, Hazrat Ali found himself with no alternative but to accept the office of Caliph. The people of
Madina expressed their confidence in his leadership. However, this period proved to be one of the most
challenging times for a Caliph in Madina due to the underlying tensions and circumstances.

In an attempt to address the delicate situation, Hazrat Ali delivered a speech to the people, explaining
the complexities facing Madina. He emphasized that capturing Hazrat Usman's killers at that moment
would risk plunging the city into a devastating civil war. He reassured the populace that he would bring
the murderers to justice once the situation stabilized and the threat of civil conflict subsided.
Nevertheless, this decision did not sit well with everyone, eventually leading to a significant battle.

Change of governors:
Hazrat Ali appointed different people to be in charge of different places: Suhail bin Hanif became the
nominee for Governor of Syria; Saad bin Ubaidah took charge of Egypt; Ummara bin Shahab was made
the Governor of Kufa; Othman bin Hanif became the Governor of Basra, and Abdullah bin Abbas was
appointed as the Governor of Yemen.

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When Hazrat Ali's choice for Basra, Othman bin Hanif, arrived, he could take charge without any
problems, and no one opposed him. It was the same in Egypt; the new Governor, Saad bin Ubaidah,
faced no resistance and took charge smoothly. However, in Yemen, Abdullah bin Abbas managed to
become the Governor, but the previous Governor fled to Makkah with all the money.

Things didn't go as smoothly in Syria. When Hazrat Ali's nominee for the governorship of Syria reached
the border of Syria in a place called Tabuk, the Syrian military didn't accept Ali as the Caliph. So, he had
to go back. Similarly, the person chosen by Hazrat Ali for the governorship of Kufa had to return to
Madina because he couldn't take up his role as Governor.

Reason for change of governors:

Hazrat Ali's decision to replace some of the governors appointed by Hazrat Usman was driven by several
compelling reasons:

Governance Issues: During Hazrat Usman's Caliphate, certain governance issues had arisen within
various provinces. Hazrat Ali, having closely observed these problems, believed that replacing some of
the governors was necessary to address these administrative shortcomings.

Urgency After Hazrat Usman's Assassination: The assassination of Hazrat Usman created a volatile and
chaotic situation. To stabilize the Caliphate and restore order, Hazrat Ali felt a pressing need to make
swift changes in the administration.

Eradicating Evils: Hazrat Ali was of the opinion that changing some of the governors would help
eliminate corrupt and detrimental influences that had infiltrated the government. He saw this as an
opportunity to cleanse the administration and strengthen it.

However, the implementation of these changes came with its own set of challenges and disruptions:

Breakdown of Law and Order in Madina: The aftermath of Hazrat Usman's assassination led to unrest
and lawlessness in Madina, making it imperative for Hazrat Ali to act decisively to restore order.

Ummayyad Tribe's Call for Revenge: The Ummayyad tribe, to which Hazrat Usman belonged, sought
vengeance for his assassination. This added a layer of complexity to Hazrat Ali's rule and created
tensions that needed to be managed.

Governors' Reluctance to Resign: Some governors, particularly those in Syria and Kufah, were hesitant
to step down from their positions. They resisted relinquishing power, and this resistance hindered the
smooth transition to the new appointees.

Obstruction of Newly Appointed Governors: The incumbent governors in Syria and Kufah took actions
to obstruct the newly appointed officials from assuming their roles, further complicating the process of
change.

Battle of Camel:

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Causes of the Battle of Camel:
The Battle of Camel had its roots in several key factors. Firstly, it was triggered by the assassination of
Hazrat Usman, the third Caliph, and the subsequent unrest in the Muslim community. Hazrat Aisha,
Hazrat Talha, and Hazrat Zubayr were deeply concerned about the delay in bringing the murderers to
justice, which led to their decision to take action. Hazrat Aisha, returning from Hajj, had initially left for
Madina but turned back upon hearing of Hazrat Ali's perceived inaction. Together with Hazrat Talha and
Hazrat Zubayr, they explored their options, ultimately deciding to seek support from garrison cities to
avenge Hazrat Usman's blood. This decision set the stage for the Battle of Camel.

Events of the Battle of Camel:

The battle itself was not initially intended; negotiations were taking place between Hazrat Talha and
Hazrat Zubayr on one side and Hazrat Ali on the other. However, extremist elements within both parties
instigated hostilities, leading to the unexpected outbreak of the battle. During the conflict, Hazrat Ali
reminded Hazrat Zubayr of a prophetic statement made by the Holy Prophet Muhammad, which
suggested that going against one of the Prophet's companions would indicate being on the wrong side.
This reminder prompted Hazrat Zubayr to leave the battle, where he was subsequently killed while
trying to prevent further fighting by Amr Bin Jurmuz. Meanwhile, Hazrat Talha, engaged in prayer at the
time, also lost his life during the battle and was martyred by Marwan bin Hakam.

As per historic evidences, an interesting note from the Battle of Camel was the role of Hazrat Aisha. She
recalled a prophecy of the Prophet Muhammad in which he mentioned that one day, one of his wives
would go to Basra (Hawab), where dogs would bark and there will be people being killed on your right
and your left death will threaten you. She understood this to indicate a situation in which she and her
companions would be in the wrong. Remembering this prophecy, Hazrat Aisha intervened to stop the
battle. Hazrat Ali then arranged for Hazrat Muhammad ibn Abu Bakar to escort Hazrat Aisha safely back
to Madina. The symbolic act of cutting the legs of Hazrat Aisha's camel marked the end of the war.

Aftermath of the Battle of Camel:

The Battle of Camel concluded with an understanding that it had been a misunderstanding that led to
the conflict. Hazrat Aisha, recognizing the gravity of the situation, withdrew from active participation in
politics. This battle left a significant impact on the early Islamic community, highlighting the complexity
and challenges that arose in the immediate aftermath of the assassination of Hazrat Usman. It also
marked a pivotal moment in Islamic history, as it involved prominent figures from the early Muslim
community and revealed the complexities of leadership and governance in the wake of the Prophet
Muhammad's passing.

Battle of Siffin:
Hazrat Ali had appointed Hazrat Muhammad bin AbuBakar as the governor of Egypt and that had
become a reason for Ameer Muawiya R.A. going against him. Ameer Muawiya R.A. was a relative of
Hazrat Usman and demanded for the catching of the murderers. He was the governor of Syria at this

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time. He claimed the verses of Surah Bani-Israel (Isra) that justice for a life should be taken by the next
of kin. On the other hand, Hazrat Umm-e-Salma who was the wife of Holy Prophet and sister of Ameer
Muawiya R.A. hung the fingers of Hazrat Naila (wife of Holy Prophet) on the dome of the mosque of
Damascus to show the severity of the situation.

Hazrat Ali established his new capital in Kufa because of the tensions that had risen up. He thought of
going and meeting Ameer Muawiya R.A. in Siffin which is when he took his forces and marched to Siffin.
Once in Siffin, he told Ameer Muawiya R.A. to a single combat in order to prevent the killing of a large
group of people and settling the issue by themselves. Ameer Muawiya R.A. instead thought fighting with
armies was a better option.

The battle of Siffin started on the 8th of Safar and had men from Basra and Kufa forming the army of
Hazrat Ali. On the fourth day it was obvious that Hazrat Ali’s enemy will prove to be victorious and that
is when the army infantry split. From between the armies came enemy cavalry with pages of Quran
stuck on their lenses and they stated that “let the word of Allah decide between us and you”. Hazrat Ali
kept reminding his army that this was a trick that was being played on them but his men insisted that
they move towards a settlement through arbitration.

Arbitration:
In order for the arbitration to take place it was decided that Abu Musa would represent the forces of
Hazrat Ali and Hazrat Amr ibn al Aas would represent the forces of Ameer Muawiya R.A.. Two days after
the battle had ended the terms of the truce were decided upon and it had to be announced within a
time period of 6 months. The truce brought forward men who disagreed with how the settlement had
taken place and came to be known as kharjis (Separators). Hazrat Ali told them it was them who told to
go for a settlement rather than him deciding that. He also told them about the words of the Holy
Prophet that whoever is the enemy of ‘Ali is also my enemy. The Kharjis half-heartedly agreed and went
back.

At the time of the arbitration, Hazrat Abu Musa was asked by Hazrat Amr to present his narrative first
because of his age. Hazrat Abu Musa said that Hazrat Ali will be retiring from the post of the Caliph and
a new caliph will now come. Hazrat Amr came and said that as you have heard that Hazrat Ali is no more
the Caliph so the new Caliph would be Ameer Muawiya R.A.. This statement was against the terms of
the arbitration and that is why it was nullified.

Emergence of Kharijities and Battle of Nahrawan:

After the arbitration, Hazrat Ali thought to go against Ameer Muawiya R.A. once again to finally settle
the dust. He invited the 4000 kharjis to join him in the battle but only 2000 of them joined in. These
2000 were known as moderates who got to know that they have been on the wrong end. The other
2000 were of the opinion that nothing but the word of Allah should decide on matters of Caliphate.
Hazrat Ali while going on to fight against Ameer Muawiya R.A. thought of it as pertinent to abolish the
extremists Kharjis. Muslim army was of 20000 and the kharjis were around 2000. The attack on the
Kharjis left them baffled and they passed away with the hopes of Paradise. Muslims lost a huge number

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of their army as well. After winning the battle of Nahrawan, Hazrat Ali requested his army to proceed
further to Syria to fight against Ameer Muawiya R.A. but they stated that they are too tired to go
forward. Therefore, Hazrat Ali planned to go back to Kufa and march on to Syria when the army was
ready.

Two Oaths and Martyrdom of Hazrat Ali:

In the year 660, marked by a significant event known as the "year of two oaths," a series of events
unfolded in the early Islamic history. Firstly, a Muslim army hailing from the Syrian garrison embarked
on a tour of the Arabian Peninsula. Their mission was to compel the inhabitants of Makkah, Madina,
and the people of Yemen to pledge their loyalty to Muawiya R.A., using the threat of force to secure
these oaths. Soon after, a counter-march was organized by the men from the Kufa garrison. Although
they were unable to intercept Muawiya's R.A. army, they did oversee another round of oaths of
allegiance to the legitimate Caliph, Hazrat Ali.

Consequently, the Islamic state became divided. Muawiya R.A. consolidated his rule over Syria, Egypt,
and Palestine, while Hazrat Ali, as the Caliph, governed over Iraq, Arabia, Persia, and Central Asia. This
division deeply unsettled many believers, as it involved the imposition of two conflicting oaths of loyalty
upon the Muslim populace.

With Ameer Muawiya R.A. in power in Syria and Hazrat Ali being the Caliph, there became two groups of
supporters. The supporters of Ameer Muawiya R.A. would go on to the supporters of Hazrat Ali and
would ask them to accept Ameer Muawiya R.A. as the caliph and the supporters of Hazrat Ali did this
with the supporters of Ameer Muawiya R.A..

Seeing all of this, a few Kharijities who were left got triggered and made a plan to assassinate Ameer
Muawiya R.A. in Damascus, Hazrat Amr ibn al Aas in Fustat and Hazrat Ali in Kufa. They planned to
attack them in their respective towns when they came to hold the prayer.

The day the killing was planned, Hazrat Amr ibn al Aas did not come as he was not feeling well, hence he
was safe. Ameer Muawiya R.A. guards took control of the situation when his prospective killer moved
forward. Hazrat Ali on the other hand was martyred as Ibn Muljim insterted his poisonous sword in the
back of Hazrat Ali. The result of the poison was that Hazrat Ali passed away 2 days later.

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Hazrat Umar
Hazrat Umar:
Introduction:
Hazrat Umar was the second Caliph who had been nominated by Hazrat AbuBakar. Hazrat AbuBakar said
that if Allah asks him one day as to who he appointed for the Muslims after him then he would respond
that he appointed the best amongst them as their leader. Hazrat Umar after becoming elected got to be
known as “Ameer ul Momineen” and also got the title of the successor of the successor of the
Messenger of Allah.

During the time of Hazrat Umar’s caliphate, he promised people that he would help them leave justified
whenever they come up with a problem. Moreover, he stated that he would carry on the mission of
expanding the Muslim empire which Hazrat AbuBakar had started with. His caliphate comprises of
expansion of two major areas, namely Persia and Syria.

Persian Conquests:
Battle of Namraq (634 AD):
Persians under the leadership of Jaban moved towards Namraq in order to fight against the Muslims.
Muslims who already were in Persia called for Hazrat Abu Ubayadah to come towards Namraq. Abu
Ubayadah brought in 1000 men and by the time he reached Namraq he gathered in 3000 more men.
The two armies were deployed for battle in Namraq. First the Persians attacked and Muslims defended.
Then the Muslims attacked and Persians defended. Eventually, the Muslim attack gained strength and
the Persians lost the battle. Soon after, many including Jaban were taken as prisoners. Jaban, who had
not revealed his identity by now offered a Muslim soldier two Persian captives in his place if he was
freed. The Muslim soldier unknowingly agreed to it. As soon as it was identified that Jaban was actually
the Persian commander, the matter was brought into the court of Hazrat Abu Ubayadah. He
immediately freed Jaban owing to the promise that had been made by the Muslim soldier

Battle of the Bridge (634 AD):

In the first year of the Caliphate of Hazrat Umar, Muthana bin Harith had been dispatched as the
commander of the Muslim forces. Muthana reached the Iraqi border and upon reaching needed more
men. He then requested Hazrat Umar to provide him with more men with the instruction that whoever
comes shall meet him directly. Abu Ubayadah Thaqifi was sent alongside 5000 men and when he
reached the Iraqi border he did not listen to the advice of Muthana and launched the attack. The
Persians were being led by Rustam and some accounts state that they were being led by Bahman (Both
will be considered as correct)

Both the armies were standing on either side of the bridge which was laying over an irrigation canal. The
Persians had brought in their elephants, a creature the Muslim armies had not faced before. The
Persians challenged Abu Ubayadah and asked him to cross over the river. They tried to infuriate him by

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telling him that Muslims are afraid of the Persians, therefore, they are not crossing the river. Hazrat Abu
Ubaydah reminded them that one Muslim soldier is equivalent to 10 persian soldiers. On this account,
Persians forced Abu Ubayadah to cross the bridge. Even though, he was advised to do so, he still
planned on crossing it.

A bridge of boats was laid by the Muslims and Abu Ubayadah Thaqifi along with his men crossed the
bridge and met with the forces of Rustam who was the commander of the Persians. Muslims tried their
best to attack the forces of Rustam but the elephants ruined all their efforts. Therefore, Abu Ubayadah
ordered all his men to come on foot and fight with the men on elephants as fighting on horses was
impossible. Abu Ubaydah and his soldiers failed and he himself was killed by an elephant. The death of
Abu Ubayadah came in as a shock and when Muslim army tried to flee through the bridge, Rustam and
his forces cut the bridge which caused Muslims to be drowned inside the canal and the rest being killed.
Muthana tried to take back the charge as he had been left behind. He ordered the Muslim soldiers with
him to rebuild the bridge and rescued the Muslims towards safety. In the process of defending the
bridge he was also badly injured

Battle of Buwyab (635 AD):

In order to avenge the defeat at the battle of Bridge, Hazrat Umar called for men to join in the army to
fight against the Persians. There were people who joined in from all contingents, the chief of Azd tribe
sent 700 horsemen and likewise many others sent several men. Once again, Muthana, who was injured
was given the lead. He commanded the Muslim army from his injured bed. Persian commander, Rustam
had sent in a new commander Mehran Hamdani, who was known to be an expert in arab style of war,to
lead the battle.

Mehran brought in an army of 12000 men to fight with the Muslims. The battle was fought on the sides
of river Euphrates which was also separated by a bridge. On reaching Buwyab, Mehran asked Muthana if
he would like to cross over or would like him to come over. Muthana, remembering the past asked
Mehran to come over on the Muslim side. The Muslims, this time were well prepared with their archers
set and as soon as the enemy arrived they launched an attack. A young man from the Taghlib tribe killed
Mehran which hurt the spirit of the army and when the enemy tried to flee, the Muslims cut off the
bridge resulting in the defeat of the Persians. The area of Southern Iraq was now under the control of
Muslims. At the conclusion of the battle, Muthanna said:

"I have fought Arabs and Persians. I have fought them in the time of Ignorance and again in the time
of Islam. By Allah during the days of Ignorance a hundred Persians were stronger than a thousand
Arabs, but to-day a hundred Arabs are stronger than a thousand Persians."

Battle of Qadisiyyah (636 AD):

The Persians who had been affected deeply with the defeat at Buwyab, wanted revenge. The Persian
emperor Yazdegird asked his most celebrated commander Rustam to arrange a force against Muslims.
Hazrat Umar made Saad ibn Abi Waqas the incharge for the battle and he arranged a force of 30,000

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Muslims and camped at Qadissiyah. The Muslim leadership on the command of Hazrat Saad bin Abi
Waqas, who at this time was suffering from sciatica, and there were boils all over his body. In Qadisiyya
there was an old royal palace which stood at the extremity of the battle-field. Saad took a seat in the
upper storey of the palace where he lay propped up by pillows. From this seat he directed the war
operations. He instructed his men to go and meet the Persian emperor, Yazedgird. They gave the
Persian emperor three choices, 1- To accept Islam, 2- To pay Jizya or 3- To Fight. The arrogant Persian
emperor said that he would prefer fighting with the Muslims. The Persian army of 120,000 men under
the command of Rustam came to Qadissiyah. A channel was in between both the forces and none of the
forces tried to attack the other. 3 months passed by when finally, Rustam thought of showing his heroics
and blocked off the channel to crossover to the Muslims end. Hazrat Saad bin Abi Waqas and his forces
were well prepared for the attack and repulsed it. The battle went on for 4 days and 3 nights when
finally, Muslims were on the winning end. Rustam saw the defeat and tried to escape but was killed
while swimming away.

The other Persians ran off to Babel who were then chased on by the Muslims and were defeated there
as well. In order to fully break the Persians, it was necessary to capture the capital Madin. The Capital
was where the king was living. The Muslims by the permission of Hazrat Umar went on to Madin and
captured it. This forced the king to flee to a place known as Hulwan. He assembled his forces a nearby
town which was fortified and was called as Jalula. Muslims thought of breaking the final accord by
attacking Jalula and their attack proved fatal for the Persians. With the final attack on Jalula, Persian
empire came under the control of Muslims. The areas between Euphrates and Tigris now came under
the Muslims and the people living inside these areas also accepted Islam

Battle of Nihawand (642 AD):

The Persians did not sit well even after the siege of Jalula and were constantly instructed by Yazdegird to
incite small skirmishes against the Muslims. In the year 642, Yazdegird ordered the forces in Kufa and
Basra to join the Persian army to recapture the areas Muslims had captured. Hazrat Umar got to know
about this and under the leadership of Nauman bin Muqarrin, organized an army of 30000 Muslims.

The Persians had gathered an army of 60,000 men and had gathered in Nihawanad. Muslims went over
there and found the Persian army stationed near the ravine. In order to prevent any entry from the
southern side of the Persian empire, the Muslim army stationed forces in Fars and Isfahan.

The Muslim forces were constantly pumped up by their leader Nauman who told them that they are
fighting for Allah only and not for themselves. The first two days of the battle proved unsuccessful for
the Muslims because whenever they tried to attack the Persians would hide inside their forts. The
Muslims thought of a strategy by which they would go to the Persian area and would lure them out of
their forts by faking an attack. The strategy proved successful and the Persians left their area to attack
the small band of Muslims trying to attack. As a result, the Muslims engulfed the Persian forces and they
suffered a fatal attack. They tried to flee back but in the dark could not find their way and one by one
fell in the ravine.

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The Muslims, after winning captured the areas of Nihawand which led to the chief priest of Nihawand
approaching them. He offered them huge amounts of gems in return for the safety of their life. The
safety of life was granted and this victory came to be known as Fath ul Futuh. Hazrat Umar after this win
ordered the other areas of the Persian empire to be captured as well.

Battles against the Byzantines (Syrians)

Alongside the battles that were taking place on the Persian front, there were battles taking place on the
Syrian front as well. The battles which ensued are as follows:

The Fall of Damascus (635 AD)

Hazrat Khalid bin Walid went to the city of Damascus in order to capture it. The Syrians hoped for
reinforcements from their emperor Hearculis and hoped that the harsh weather of Syria would make
the Muslims go back. Hazrat Khalid bin Walid made sure he destroyed their plans and posted his armies
outside the gates of the six castles the forces were in. One of the Muslim force climbed over the wall
and opened the gate. This created a havoc for the Syrians inside and they opened the gates to run away
to only find the Muslim forces standing outside. The city of Damascus fell in the hands of the Muslims.

Hazrat Umar made sure that he informs the locals that his fight is with the government and not the local
people. He told them that as long as they would pay Jizya they would be allowed to live in the city. This
helped pave the Muslim army relationship with the local population in the Syrian areas where they were
few in number.

Battle of Fihl (635 AD)

The battle of Fihl was fought against the Muslims and the Christians of Syria who initially lured the
Muslims with a lot of wealth. Hazrat Abu Ubayadah ibn al Jarah had sent Hazrat Muadh bin Jabal as his
emissary. Hazrat Muadh did not get impressed by the riches offered to him rather he asked the Syrians
to accept Islam, pay Jizya or fight. The Syrians chose to fight. The same strategy, as was applied in
Nihawand of luring the enemy to the Muslim side, the Muslims were able to defeat the Syrians under
the command of Hazrat Khalid bin Walid which helped Muslims to conquer the land of Jordan

Battle of Yarmuk and Siege of Jerasulem (636 AD)

The battle of Yarmuk was the biggest conflict which arose between the Muslims and the Byzantines
(Syrians). Heraclius got to know about the fall of Damscus and the defeat at the battle of Fihl which
alerted him of the Muslim threat. In order to counter this threat and to recover the lost areas especially
Palestine, he mobilized an army of Romans from all across the continent. In order to so, he announced
great amounts of money to whoever joins the army. 260,000 people gathered in for the Roman enemy
which went to Golan heights to wage war against the Muslims. The army was led by a man who went by
the name of Vahan.

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Muslims also planned on assembling near the Golan region and in order to mobilize troops, Hazrat Umar
commanded the army to be divided in 4 units under different leaders. Around 22000 Muslim soldiers
went on to fight against the Romans under the command of 4 men. These men included, 1- Hazrat
Khalid bin Walid, 2- Hazrat Amr ibn al-Aas, 3- Hazrat Abu Ubayadah ibn al Jarah and 4- Hazrat Yazid
bin Abu Sufyan. When they reached the area of Golan, Hazrat Khalid bin Walid addressed his men by
telling them that they should not indulge in any pride during this war and that they are fighting in order
to raise the name of Allah high and for a better afterlife. The Muslims offered the Byzantines to accept
Islam or pay Jizya but they did not agree to any of it and rather wanted to fight. One man from the
Byzantine army who went by name of George came to Hazrat Khalid bin Walid and asked about Islam.
Soon after, Hazrat Khalid bin walid invited him to Islam and he accepted the offer. Vahan, the Persian
commander in chief was extremely angry at this sudden shift of his soldier and called in for a battle
against him and the Muslims.

The strategy of the Muslims was simple and it was to break the enemy army. The battle went on for a
month with small skirmishes and in the end it raised in fervor which lasted for only 6 days. This
happened when the Muslims presented themselves as retreating causing the Byzantine/Roman army to
be separated. Their cavalry got separated from their infantry and the Muslims inflicted great damage on
them. Hazrat Khalid bin Walid had also divided his cavalry which was seen everywhere by the Byzantines
causing them to think as if Muslims are huge in numbers. In the end 2/3rd of the Byzantine army had
been killed and the remaining 1/3rd were trapped in the valley alongside the river Yarmuk. The power
of Byzantines had now been crushed and Syria fell in the hands of the Muslims. Heraclius after this was
left with no choice but to move his capital to Constantinople.

The city of Jerusalem had been besieged by Hazrat Amr ibn al-Aas and they said that they would not
surrender until the Caliph comes to them himself. Hazrat Umar when got to know about it agreed to
come. He took one servant and camel to set off to the Journey. The leading Christians when saw Hazrat
Umar entering Jerusalem were awe struck by his simplicity. Hazrat Umar signed a treaty with them
allowing the Jews to come and worship there aswell. He also cleared the temple of Mount which had
been put out of use by the Byzantines and rebuilt the Masjid ul Aqsa.

The death of Heraclius and the siege of Egypt and Alxendria:

Hazrat Amr ibn al-Aas requested Hazrat Umar to invade Egypt and Alexndria which he thought would be
the final nail in the coffin for the Byzantines. He got the permission and Hazrat Amr-ibn al Aas went in
with 4000 men. Initially they were able to capture the smaller areas but one fort seemed too difficult to
capture. It took reinforcements and a siege of 7 months to finally capture the fort which later came to
be known as Fustat. Capturing Egypt led to Hazrat Amr moving on to Alexandria. The enemy consisted of
50,000 men and Muslims were only 12,000 in number. Muslims tried to capture the area but the town
was fortified making it impossible for Muslims to stand victorious. As the Muslims were trying, the death
of Heraclius came and with this Hazrat Amr tried again and was victorious.

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Reforms of Hazrat Umar:
 As the empire expanded Hazrat Umar divided the state into provinces and appointed qualified
and experienced governors to run the states. This made the caliphate safe and prosperous and
well administered that led to the prosperity of its people. The empire was becoming too large to
govern and in case this did not happen there might have been lots of problems for the common
people
 Made the judiciary separate from the executive and appointed judges which gave the citizens
swift and impartial justice. Both of these are an institution in itself with different roles and
responsibilities and that is what was ensured by Hazrat Umar
 The bait-ul-maal was created under Amils which made the government finances safe from
misuse and introduced checks and balances on public finance and kept corruption out of
government.
 Government officials when appointed had their credentials and finances scrutinised at the time
of appointment and when they left government to ensure no wrong doings had taken place.
Complaints against them were heard at the time of hajj and dealt with effectively and they were
instructed to live simply. All this ensured that the public servants were there to serve the people
and ensure smooth running of government without any corruption.
 Hazrat Umar ran the affairs of the state by consultation hence Majlis Shura was established and
a democratic system of government was put in place. This was the practice of the Holy Prophet
and Hazrat Abu Bakar as well and helped in resolving out issues. The decision of a group of
people is mostly, if not always better than the decision of one person. He also created another
body which consisted of other notable companions which was called as Majlis-e-Aam and the
purpose of this was to make Madina a completely democratic state
 Town planning, building of roads and highways were all undertaken to better the life of the
people and make communication and defence of the caliphate better. Mosques and schools
were constructed to make the populace well versed in religious and other subjects.
 Cantonments were made for soldiers and their needs were looked after. This kept the armed
forces content and happy and they were happy to serve the caliphate.
 Special attention was given to the wellbeing of non-Muslims which ensured good relations
between all the citizens so much so that their affairs were settled by their religious laws. It
fostered religious tolerance
 Hazrat Umar also laid the foundation for Diwan which was a requirement in that era. With
Muslims winning different battles, a surge of war bounty was seen. In order to safe keep it and
to distribute it, there was a need to set up a system for safe disbursement. In lieu of this, Hazrat
Umar built up the Diwan. The function of this was to distribute the wealth collected from Jizya,
Tax or Zakat.

Death of Hazrat Umar:

Hazrat Umar was extremely strict with regards to tax collection. There was a man who made daggers
and he went by the name of Abu Lulu. He presented himself before the Caliph and told him that he
could not pay his taxes. The reasoning he gave was weak and upon this Hazrat Umar rejected his appeal.

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On his way back he told Hazrat Umar that he would gift him something that he would remember
forever. One fine day when Hazrat Umar went on for his morning prayer, Abu Lulu struck him with a
poisonous dagger which left Hazrat Umar unconscious. He was taken to his home and the physician told
him that he does not have much time on his hands. He nominated six men and instructed them that one
of them 6 will become the new Caliph. He also sought in permission from Hazrat Aisha to buried next to
the Holy Prophet and Hazrat AbuBakr. He lived on for 3 more days after the attack and succumbed to
death in 644 AD

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 PAPER 2
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Hazrat Usman
Hazrat Usman (644-656 AD):
Hazrat Umar appointed a panel of six men to elect a caliph amongst themselves as all of them were
nominated for the post. These men included Hazrat Usman, Hazrat Ali, Hazrat Saad bin Abi Waqas,
Hazrat Talha, Hazrat Abd ul Rehman bin Awf and Hazrat Zubayr. All these six men were equally capable
of becoming the third Caliph but with 6 men it was difficult to decide who would be the Caliph.

On his deathbed, Hazrat Umar had stated that in case there is a confusion as to who should be the
Caliph, Hazrat Abd al Rehman bin Awf should withdraw his name and act as the judge. In the given
scenario he thought it was best if he could act as the judge and he did so. Hazrat Talha at this time was
out of town and this left 4 people behind. A draw suggested that Hazrat Usman and Hazrat Ali were the
men of choice for the post of the Caliph. Now was a difficult decision which had to be made as to who
should be elected as a Caliph. Hazrat Abd al Rehman bin Awf came up with the idea of asking two
questions to the candidates and deciding upon them.

He asked Hazrat Ali and Hazrat Usman if they would follow Allah, His messenger and the policies of the
previous Caliphs. Hazrat Ali stated that he would only follow the Quran and Sunnah whereas Hazrat
Usman stated that he would follow Quran, Sunnah and the policies of the other two Caliphs as well.
Based upon their answers, Hazrat Usman’s answer was deemed as more satisfactory, therefore, he was
chosen as the third Caliph.

Upon election, Hazrat Ali was the first one to provide for allegiance to the caliphate of Hazrat Usman
and Hazrat Usman made a short speech as to how he would lawfully carry out his duties.

Wars/Campaigns during the time of Hazrat Usman

Hazrat Usman had never been a commander and had less experience when it came to warfare. The
death of Hazrat Umar saw areas trying to break off from the hold of Islam. Following are the Campaigns
which occurred during the time of Hazrat Usman

1- Muslim armies in Kufa and Bostra (Persian areas) indulged in a battle amongst themselves and
this went on for 5 years
2- Armenia, Azerbaijan, Caucasian countries and other Persian areas took back their control.
Battles with them went on for 5 years and they were mostly if not always better than the
Muslim armies. They killed off 2 complete Muslim armies and after 5 years of constant
campaigning, Muslims were able to gain back their control.
3- Muslims marched on to central Asia during the time of Hazrat Usman and captured the areas of
Kabul, Balkh etc.
4- In the first year of his Caliphate Hazrat Usman had replaced Hazrat Amr ibn al Aas as the
governor of Egypt and had put his cousin Abdullah ibn saad as the governor of Egypt and
Alexandria. Byzantines saw this as an opportunity to hurt the Muslims and they joined hands

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 PAPER 2
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with the Egyptians to attack Muslims. The attack was done through 300 ships and 1000 Muslim
soldiers were killed in the attack. In response to this attack, Hazrat Usman reappointed Hazrat
Amr ibn al Aas. He took back the control from the Byzantines after which Hazrat Usman
reappointed Hazrat Abdullah ibn Saad which angered the army who had been under Hazrat Amr
ibn al aas.
5- Hazrat Abdullah ibn Saad went against the Byzantine governor of Tunisia and held high the
barrier of Islam in North Africa. The campaign brought in a lot of war bounty and this had to be
distributed amongst the Muslim population. Hazrat Usman distributed the wealth amongst his
family by giving them 4 out of 5 shares. He also gave 1 complete share to his cousin and
personal secretary Marwan. This step of Hazrat Usman was criticized by many and later on led
to a rebellion
6- Ameer Muwayia who had been made the governor of Syria and Abdullah bin Saad thought that
if they want to defeat the Byzantines then it is necessary that they attack by the sea. An attack
by the sea was only possible if the Muslims had ships. They took permission from Hazrat Usman
and built a naval fleet of 500 ships. Through these they defeated the Byzantines and capture the
areas of the Mediterranean (Cyprus, Crete and Sicily)

Compilation of Quran:
*Can be read from notes of Paper 1 under the compilation of Quran section*

Reasons for the unrest against Hazrat Usman:

Hazrat Usman’s caliphate has been a series of ups and downs and most of them were because of the
people that he had hired. He changed various governors of the garrison cities of Kufa and Basra
during his Caliphate. He appointed his half-brother, Walid, as the governor of Kufa and he had been
unsuccessful in Banu Nastaliq during the time of the Holy Prophet. His appointment was not seen in
good light by many. His removal led to the appointment of Hazrat Usman’s two son in laws, Hazrat
Abdullah ibn Amir and Saeed ibn al Aas. Abdullah had been appointed governor of Basra and Saeed
had been appointed as the governor of Kufa. They were excellent military generals but their
appointment was looked down upon because they were directly related to Hazrat Usman.

Many, including the companions of the Prophet and the mother of the faithful criticized the
appointment but Hazrat Usman told everyone that he knew what he was upto.

In the year 655, three months before Hajj, three squadrons from Kufa, Fustat and Basra went with
their claims to Hazrat Usman. Their claims were as follows:

1- Hazrat Usmans favoring family in both appointments on important posts

2- Distribution of wealth to the family members
3- Burning of the Quranic copies
4- Being lenient in conduct with people
They marched onto Madina when it was time for Hajj. They established themselves by camping around
Madina and were carrying arms. These rebels sent across their word to different personalities which

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 PAPER 2
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included Hazrat Ali, Hazrat Talha and Hazrat Zubayr. None of them listened to them initially but later
Hazrat Ali agreed to put forward their claims to the Caliph. Their claim now was to only remove Hazrat
Abdullah bin Saad from the post of the governorship of Egypt and to post Hazrat Abullah bin Abu Bakar
as the governor of Egypt. Hazrat Usman agreed to their demands and the rebels in their respective
columns returned back.

A few days into their march, the squadron from Fustat found an African slave carrying a letter. The letter
when opened was for Hazrat Abdullah bin Saad who was requested to kill the oncoming rebels. This
made the rebels furious because the letter was from the kingdom of Hazrat Usman. All the three
squadrons returned and encircled the house of Hazrat Usman. Hazrat Hussain, Hassan and sons of
Hazrat Talha and Zubayr were there to protect the house of Hazrat Usman. They also provided food to
Hazrat Usman as well. Hazrat Usman’s personal secretary Marwaan also tried to help Hazrat Usman but
all efforts failed. When the rebels heard of an army coming in from Syria under the leadership of Hazrat
Usman they went on inside the house of Hazrat Usman. They attacked him and his wife fingers were cut
off as she was trying to protect him. Eventually they killed Hazrat Usman and took control of Madina.

Reforms of Hazrat Usman

Hazrat Usman, during his Caliphate, implemented a series of significant reforms aimed at strengthening
the administrative and financial structures of the early Islamic state. These reforms were instrumental in
promoting stability and prosperity within the growing Muslim community.

Firstly, Hazrat Usman increased annual stipends by a hundred dirhams, demonstrating his commitment
to improving the economic well-being of Muslims. This move provided financial relief to many, fostering
a sense of security and support.

One of the key changes he introduced was centralizing the administration of garrison cities, thereby
enhancing the role of the central government. This centralization helped in maintaining law and order,
as well as ensuring efficient resource allocation in strategic locations.

Recognizing the importance of financial accountability, Hazrat Usman ordered an inspection of

accounts and overhauled the diwan, or treasury department. This was essential as some individuals
were taking loans without repaying them, necessitating a reorganization to prevent financial
irregularities. Furthermore, he directed that all provincial surpluses be directed towards the central
treasury, ensuring a fair distribution of resources.

To streamline provincial governance, Hazrat Usman established the position of a financial administrator
in each province, alongside the provincial governor. This division of responsibilities helped manage the
increasingly large provinces effectively. The financial administrators also played a role in taxation and
increased the allowances provided to the people by 25%, promoting economic well-being.

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Hazrat Usman created a permanent secretariat to address the concerns and claims of the people. His
cousin Marwan was chosen as his personal secretary, reflecting a commitment to transparency and
efficient governance.

Recognizing the importance of market dynamics, he appointed an inspector of markets to oversee

prices, promoting fair trade practices and preventing exploitation.

Hazrat Usman's commitment to public welfare was evident in his investment in public infrastructure.
He initiated various public works projects, including the construction of dams, barrages, markets, and
flood protection systems. Additionally, he ensured the availability of safe grazing grounds for animals to
prevent land degradation and promote agricultural sustainability.

Hazrat Usman's reverence for Islamic heritage led to the extension of the mosque of the Holy Prophet
(PBUH), reflecting his dedication to preserving and enhancing the spiritual center of the Muslim
community.

Lastly, he introduced a forward-thinking policy that allowed Muslims to purchase land in newly
conquered areas. This policy encouraged expansion and settlement, fostering the growth of the Islamic
state.

In summary, Hazrat Usman's reforms encompassed financial stability, administrative efficiency, public
welfare, and the preservation of Islamic heritage, all of which contributed to the prosperity and
cohesion of the early Muslim community during his caliphate.

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 Articles of Faith
[ANGELS]
Belief in Angels and the role they play in our everyday lives:

Muslims believe in the existence of angels as an article of faith, it is a part of the Imaan-e-Mufasil.
Angels are a part of the unseen world and are made of light (Nur). They were created by Allah for the
purpose of worshipping and obeying Him, and they work according to the will of Allah. They are sinless
and do not have humanly requirements for sustenance such as food and water. Angels visit human
beings to witness prayers and listen to recited verses of the Quran.

Angels can take on various forms, such as their original form or that of a man. For example, Hazrat Lut,
Hazrat Ibrahim, and Hazrat Mayram met angels in the form of a man. Hazrat Jibraeel, one of the most
prominent angels, only appeared twice in his original form in front of the Prophet. The Hadith of the
Prophet states that Hazrat Jibraeel has 600 wings with pearls, rubies, and diamonds dripping from each
wing. He fills up the entire horizon and sits on the throne that Allah provided for him.

There are various types of angels, each with their own specific duties. Hazrat Jibraeel is responsible for
bringing divine revelations to the Prophets of Allah, while Hazrat Mikaeel brings forth rain and wind as
well as means of sustenance for mankind. Hazrat Izraeel is the Angel of Death who takes away the lives
of people, while Hazrat Israfeel will blow the trumpet on the Day of Judgment. Ridhwan is the
Gatekeeper of Heavens, while Maalik is the Gatekeeper of Hell. Kiraaman Kaatibeen are the angels
responsible for writing down the deeds of every human being, good or bad, which will be presented on
the Day of Judgment. Munkar and Nakeer are the angels who will question people in their graves about
how they led their lives during the period known as Barzakh.

Allah also states in the Holy Quran that He has sent down Angels before and after a person who are
always protecting the human beings according to Allah’s command. The Quran states "For each one are
successive [angels] before and behind him who protect him by the decree of Allah. Allah also mentions
them as Guardians in the Holy Quran. These were the Angels which came down during the battle of
Badr, as is stated in the Holy Quran “Indeed, I will reinforce you with a thousand angels, rank after
rank”

One of the Hadith of the Holy Prophet clarifies the role Angels play before the birth of a child. It reads
out “Each one of you is constituted in the womb of the mother for forty days, and then he becomes a
clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then God sends
an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, the
date of his death, and whether he will be blessed or wretched. Then the soul is breathed into him…”
(Sahih al-Bukhari: 3036).

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 Articles of Faith
[LIFE AFTER DEATH/DAY OF JUDGEMENT]

BELIEF IN LIFE AFTER DEATH

Islam, like many other religions, emphasizes the importance of accountability and the ultimate
judgment of one's deeds. According to the Islamic belief, Allah has not left us alone but provided us with
guidance in the form of Prophets and holy books. The belief in the Day of Judgment, also known as
Yawm al-Qiyamah, is one of the fundamental beliefs in Islam.

Islam stresses that humans have been created for a test, and their conduct on earth is directly related
to their life beyond. In other words, the way a person acts in this world will determine their reward or
punishment in the Hereafter. Those who reject this belief deny the fact that humans are sent to this
world for a test and accountability. This puts them in a position where they can do whatever evil they
want without any fear of consequences.

The fear of accountability on the Day of Judgment is the only means through which a person remains
grounded and performs the right deeds. the world is a place where mostly those doing evil deeds are
successful, and the ones doing good deeds suffer. Therefore, Allah has decided to maintain balance by
establishing a Day of Judgment where everyone will be rewarded or punished according to their course
of life.

The Day of Judgment will start upon death when a person enters the Barzakh phase, a phase of lesser
judgment. In Barzakh, the dead will be questioned by angels about their religion, Prophets, and Allah.
Essentially, the performance in the lesser judgment is a reflection of the performance on the final day.
The Quran states that only Allah knows when the Day of Judgment will occur. On that day, Hazrat
Israfeel will blow two trumpets (Soor). The first one will mark the end of the world, and the second one
will see everyone being resurrected.

The Quran mentions in Surah Qariah that the earth will be like shredded cotton, and men will be
scattered like moths. This shows that the earth will dissolve, and new heavens and earth will be
created. Once everyone is resurrected, they will be gathered for the final judgment in the plain of
Arafat. The Quran states that no injustice will be done that day, and all will be granted their reward or
punishments as per their worldly deeds.

The Quran further states that mouths will be sealed, and body parts will answer how they lived their life.
Moreover, in Surah Zilzal also states that anyone who has done an atom's weight of good shall get a
reward, and if anyone has done an atom's weight of evil, they shall receive their punishment. Those
who are rewarded will be given their records in their right hand and will read it with pleasure. On the
other hand, those given their record in their left hand will read it in disbelief, wishing they had not
committed sins.

The final destination for all those who are successful will be heaven, while the others will go to hell. A
bridge, Siraat, will be established over hell, extending to paradise. All who are steadfast in God's religion
in this world will cross over easily. The Messenger of Allah, peace and blessings be upon him, said, “A
bridge will come and be placed across Hell.” We said, “O Messenger of Allah, what is the bridge?” The
Prophet said, “It is shaky and slippery, over which are claws, pincers, and broad spikes with curved

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 Articles of Faith
[LIFE AFTER DEATH/DAY OF JUDGEMENT]

thorns like the seed found in Najd known as al-Sa’dan. The believer will cross over it like the blink of
an eye, or like lightning, or like wind, or like powerful horses, or like camels. Thus, one will be
unharmed, another will be lacerated, and another will plunge into the fires of Hell, until the last one
will be dragged across it.”

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 Articles of Faith
[PREDESTINATION AND DECREE]

BELIEF IN DIVINE DECREE AND PREDESTINATION

The Islamic faith comprises of fundamental beliefs, and the fifth one is the belief in divine decree. The
literal meaning of this term is that everything, good or bad, comes from Allah, who has the power to
order and make things happen. It is believed that God's knowledge is infallible and of the highest
degree, and this includes knowing what humans think. Therefore, although we have the power to think,
the ability to act upon our thoughts depends on Allah's will. However, this does not mean that we
should give up on our efforts because Allah has provided us with the power to think and act.

It is logical to assume that certain things have been pre-destined by Allah and are beyond our control.
For instance, we cannot choose our family of birth or the circumstances of our upbringing. However,
Allah is the most just and will not hold us accountable for things that are beyond our control. The Quran
states that Allah will not burden anyone more than they are able to bear. It is our responsibility to follow
the moral principles set out by Allah through His Books and Prophets. Not following them may result in
merited punishments.

All human actions, both material and spiritual, are predestined in Islamic doctrine. However, this does
not mean that fate is blind, arbitrary, and relentless. Rather, Allah's interference in human affairs does
not discount the principle of man's moral freedom and responsibility. Human liberty is kept intact, and
man is not a helpless creature borne along by destiny. Instead, each person is responsible for his actions
and bound to obey the moral law. Allah will hold us accountable for our actions, and we will receive
merited punishment or reward based on our adherence or violation of the law.

Despite Allah's infallible knowledge and predestination of human actions, the principle of free will
remains intact. It consists of the responsibility to think and then act. Therefore, if we thought of doing
something but were stopped by Allah, we will not be held responsible for it. On the other hand, if we
thought of doing something and acted upon it, we will be responsible for it. The free will granted to us
by Allah reflects our ability to think and act independently, and we will be judged accordingly.

The belief in divine decree also encompasses the idea that everything has been recorded for human
beings in the Preserved Tablet (al-Lauh al-Mahfuz). The life spans of all human beings are written, and
the amount of their sustenance is apportioned. It is believed that whatever Allah wills to happen
happens, and whatever He does not will does not happen. Nothing occurs in the heavens or on earth
without Allah's will.

It is essential to understand that Allah's foreknowledge does not compromise human responsibility.
Allah holds us accountable for what is within our capability, and we are not held responsible for things
beyond our control. Allah is not indifferent to this world or its people. He is Wise and Loving, and He
understands His creatures better than anyone else

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 Articles of Faith
[PROPHETS]

Prophets
Belief in the Prophets is a required article of Muslim faith [Imaan-e-Mufassil]. The Quran instructs
believers in Surah-e-Baqarah to not make any distinction between the Prophets therefore it is
important for all the believers to show the same respect to all the messengers and believe in them. "We
believe in Allah, and in what has been revealed to us, and what was revealed to Ibrahim,
Isma'il, Ishaq, Ya'qub, and the Tribes, and in what was given to Musa and Isa, and what was
given to the Prophets from their Lord. We make no distinction between any of them, and to
Him we submit" (2:136).
All the major religions (Judaism, Islam, Christianity) believe in one messenger or the other. Allah does
not put Muslims accountable unless he has provided them with His message. Therefore, he sent a total
of 12400 Prophets, to convey his message, as is mentioned in the Quran. The Quran does not name
them all rather just named out 25 of them which include Hazrat Adam, Nuh, Lut, Musa, Isa etc. The
Chain of Prophets started with Hazrat Adam and ended with Hazrat Muhammad (S) and therefore
Prophet Muhammad is known as the Seal of Prophets. Like a seal binds something Prophet Muhammad
sealed the chain of Prophets. It is to be noted that all the other Prophets which came before him
brought a message for the specific nation which they were sent to whereas the message given to
Prophet Muhammad is the culmination of the earlier messages and the message for future to the entire
mankind. Five of these Prophets were also blessed with books; Hazrat Ibrahim was given Suhuf, Hazrat
Daud was given Zaboor, Hazrat Isa was given Injil, Hazrat Musa was given Torat and Hazrat Muhammad
(PBUH) was given the Holy Quran,. The essential message of all books was the divinity of Allah and the
reality of day of Judgement

Prophethood is a gift by Allah and it is decided by Allah as to who He wishes to grant this gift to. All
Prophets share some common features which are; Morally and intellectually superior to the rest of the
Community (If they were not any one could win an argument with them or they would not have been
able to explain their views. Their morals made them the best examples as humans for people to follow)

Bestowing of Miracles (Prophets were blessed with miracles so that they could show the power of Allah
to the people. Prophet Musa was blessed with the miracle of magic because his nation believed in
magic. Prophet Isa was blessed with the miracle of curing the dead because his nation had great
physicians. Prophet Muhammad was blessed with the miracle of Quran because his nation was in to
poetry).

Also, all of them gave the message of Allah and not their own message which was their prime purpose.

All these Prophets were assigned certain duties which they had to perform: They guided humanity to
worship one Allah and turn away from idols. Moreover, they clarified the purpose of human creation
and how humans are in a test. Also, they also implored on worshipping Allah and to be aware of the
day of judgement- a day when they would be risen up and held accountable for their doings in the
world. Furthermore, their task was uncovering of the unseen world (jinns, Angles, Knowledge of Allah),

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 Articles of Faith
[PROPHETS]

existing beyond the human senses. In addition to that they had to be role models for the humanity in all
aspects. The Quran states “You have in the Messenger of Allah the best role model for you”.
Lastly they only conveyed the teachings of Allah to humanity for their benefit in the world and hereafter

Prophets were as human as other individuals as they ate, drank and slept like others. They spoke the
language of their community and did not have any part in running the universe. Moreover, it can also be
said that they were sinless.

In Islam, it is important to understand the difference between a Rasool and a Nabi. A Rasool is an
Islamic term for a "messenger," while a Nabi is the Islamic and Hebrew term for a "prophet." While all
Rasools are also Nabis, not all Nabis are Rasools. A Rasool holds a higher position than a Nabi as they
receive a new Sharia or divine law from Allah, whereas a Nabi does not receive a new Sharia and follows
the Sharia of the Rasool before him.

There are only a few Rasools mentioned in the Quran, including Hazrat Nuh, Ibrahim, Musa, Isa, and
Muhammad. They receive messages through visions and communication with angels while awake. In
contrast, a Nabi receives messages which are conveyed to him by angels in his sleep. It is important to
note that there are several thousand Nabis mentioned in the Quran. Both Rasools and Nabis are tasked
with sharing the message of Allah to His people, guiding humanity to worship one Allah, clarifying the
purpose of human creation, and how humans are being tested.

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 Articles of Faith
[REVEALED BOOKS]

BELIEF IN REVEALED BOOKS

Muslims believe that Allah has revealed Holy books for the guidance of mankind so that people could
learn about Allah, this world, and the hereafter. Belief in books is a fundamental aspect of faith as it has
been mentioned in the Holy Quran “But righteous is he who believes in Allah, Last Day, Angels, the
Scriptures…” In total, there have been 5 Holy Books sent by Allah to different Prophets throughout
history, which include Suhuf (Revealed to Hazrat Ibrahim), Torat (Revealed to Hazrat Musa), Zabur
(Revealed to Hazrat Dawood), Injeel (Revealed to Hazrat Isa), and the Holy Quran (Revealed to Holy
Prophet ‫)ﷺ‬.

The central theme of these books was the worshiping of one Allah and the Day of Judgement. The Quran
is the last book of Allah and is the only book that has been there in its true and original form. Still, it
gives the message to believe in other books as well by the following words “ …believe in the revelations
sent to you and before your time”. These books were sent through Angel Jibraeel as he communicated
the words of Allah to the Prophets.

The Holy Quran contains a complete code of life to help people lead their lives according to the will and
command of Allah. It has codes relating to economic, political, moral, and social aspects of life. The
books before the Holy Quran came to the community the Prophet was in, but the Holy Quran is a book
of guidance till the day of judgement.

The books before the Holy Quran have either been altered or lost, but the Holy Quran is there in its
original form. Allah has taken the responsibility of this scripture himself when he states “No doubt we
have sent down this reminder and we are its guardians”. The Holy Quran is also considered a miracle
on the Holy Prophet ‫ ﷺ‬because of its powerful words, most of which contain facts not even discovered
at the time of its revelation.

The Quran teaches mankind about faith, morality, worship, and stories of previous nations. It also has
details about the working of this universe. Moreover, the unseen world has also been elaborated in the
Holy Quran. The belief in all books is of prime importance to all mankind as Allah has mentioned in the
Holy Quran “…….We substitute our earlier revelations with something better or similar”. Therefore, it
is incumbent upon all Muslims to believe in all the Holy Books and live their lives according to the
teachings of the Holy Quran, which contains the final and most complete guidance from Allah.

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 Shirk:
Shirk in the Existence of God: This type of shirk involves denying the existence and oneness of Allah or
believing that there is more gods than One. Allah has made the signs of his existence and oneness
apparent in this world, through his creation, the Quran, and the Prophets. These signs are present in the
natural world around us, in the order and beauty of creation, and in the workings of the universe. Allah
says in the Quran: "Verily, in the creation of the heavens and the earth, and in the alternation of night
and day, there are indeed signs for men of understanding" (3:190).

Denying these signs and attributing the powers of creation and provision to other beings is considered
shirk. It is an affront to the oneness and uniqueness of Allah, who is the Creator, Sustainer, and Provider
of all that exists. The Quran says: "And if you ask them who created them, they will surely say: 'Allah.'
How then are they turned away?" (43:87).

q
Allah has clarified in the Holy Quran that “He does not beget, nor is He begotten.” (112:3), which is a

ha
clear indication that He is the only God and that there are no sons or partners to Him. If one denies this
and ascribes partners to Allah or says that He has a progeny would be committing shirk. Allah says in the
Quran “Allah forgives not that partners should be set up with Him, but He forgives anything else to
whom He pleases.” (AlNisa 4:48)

Is
Shirk in the Worship of God: This type of shirk involves directing acts of worship, such as prayer or
sacrifice, to other than Allah. It can also occur by seeking the help of other beings, believing that they
have the power to grant one's wishes or needs. Seeking help from others is equivalent to ascribing
partners to Allah, which is the very definition of shirk.
h
This form of shirk is a denial of the purpose of human creation, which is to worship Allah alone. Allah
la
says in the Quran: "I have not created jinn and mankind except to worship Me" (51:56). Seeking help
from others denies the power and mercy of Allah, and implies that man is on their own and can only rely
on other beings for assistance. This is a form of disbelief in the oneness and uniqueness of Allah, which
ul

is the very essence of shirk.

Shirk in the Attributes of God: This type of shirk involves ascribing the unique attributes of Allah, such
d

as knowledge, power, and creativity, to other beings. It can also occur by claiming that there are other
beings that possess similar or equal attributes to Allah. Allah has the most beautiful names and
Ab

attributes, and 99 of them are mentioned in the Quran.

Rejecting these attributes is denying the Quran and the essence of Islamic belief. It is a denial of the
perfection and uniqueness of Allah's attributes and implies that there are other beings that possess
similar or equal attributes to Allah. This is a form of disbelief in the oneness and uniqueness of Allah,
which is the very essence of shirk.

In conclusion, shirk is a grave sin in Islam and goes against the fundamental belief in the oneness of Allah
(tawhid). It is essential for Muslims to avoid associating partners with Allah in any form and to adhere to
the principles of tawhid. By doing so, they will earn the mercy and forgiveness of Allah and attain
salvation in the hereafter. All three kinds of shirk should never be committed “Whoever joins other gods
with Allah, Allah will forbid him from the garden and fire will be his abode. There will for the wrong-
doers be no one to help.” (Al-Maidah 5:7)
 HISTORY AND IMPORTANCE OF HADITH
Components of Hadith:
A hadith is primarily composed of two components: the first one includes its order of
transmission and is called as Sanad whereas the second part concerns with the theme/wording
of hadith and is known as Matn. Both of these components have their own significance and
following are the details concerning each component.

Sanad:
A Sanad is the order of the transmission of Hadith and its literal meaning is of “support”. The
order includes different names (narrators) which start with the Holy Prophet ‫( ﷺ‬P.B.U.H) and

q
end with a companion of the Holy Prophet ‫ﷺ‬. A sanad is read in a way which incorporates

ha
every name in the line of transmission, for e.g. there are 2 people in the transmission line along
with Holy Prophet ‫ ﷺ‬then the sanad will be read as follows:
Yahya narrated from Malik who narrated from Nafae who narrated from Amr bin Aas who

family and property”

Is
heard the Holy Apostle of Allah say: “He who misses the Asr prayer is as if he has lost his

'Abdullah ibn Al-Mubarak (d. 181H), one of the illustrious teachers of Imam Al-Bukhari,
h
said, "The isnad is part of the religion: had it not been for the isnad, whoever wished to would
have said whatever he liked."
la

There are several checks which the compiler (Muhadih) of the Hadith had to keep in
consideration before they termed the Hadith as authentic. Following are the checks which were
ul

incorporated by these Muhadithun:

a) The narrator or transmitter should have met the person who came before him in the
d

line of transmission and should have heard him relating the Hadith. He should have also
the person met the person who came after him and related the Hadith to him
Ab

b) The transmitter should be able to tell about details of his teacher and those taught his
teacher
c) Holy Prophet ‫ ﷺ‬should be included in the chain
d) The character of the transmitter should be sound, i.e. he is not known for cheating
anybody
e) The transmitter should have a sound memory and is known for remembering things
f) The transmitter should be of firm faith
g) He must be known for truthfulness and honesty
h) He should be of at an age where he understands where they understand the importance
of what they hear
i) They should realize that a small change in words would change the meaning of hadith
 j) They should exactly be reporting what they have heard from their teacher and not in
their own words
Scholars after looking at these checks on the isnad (plural form of Sanad) determine whether a
hadith is strong or weak.

Matn:
Matn refers to the message, statement, action or decision of the Holy Prophet ‫ ﷺ‬which is
reported in the Hadith. Like Sanad, scholars also place several checks on the wording of the
Hadith in order to prove its authenticity. Following are the checks which are placed on the
Matn:

q
a) Words should not go against the common sense of people
b) They should not contradict the Holy Quran rather be in conjunction with it

ha
c) They should not contradict a Hadith which has already been proven as authentic
d) They should not include extra praise for somebody except for teaching followers by way
of example
e) They should not give accurate details of incidents after the life of Holy Prophet ‫ﷺ‬

Is
f) They should not go against the family of Holy Prophet ‫ﷺ‬
Matn is also different for the type of Hadith being said. There are two types of Hadith with
reference to Matn, the first one is Hadith-e-Nabwi which were the words of Holy Prophet ‫ﷺ‬
h
and the other is Hadith-e-Qudsi which are the words of Allah said by the Holy Prophet ‫ﷺ‬.
la

An example of Hadith-e-Nabwi is “Pray as you see me praying” and an example of Hadith-e-

Qudsi is “Fasting is for Me and I shall compensate it”
ul

Scholars after checking both the components decided upon the strength of Hadith which is then
broken down into four parts according to their strength.
d

Types of Hadith according to Strength:

Ab

Sahih:
These hadith are 100% accurate and there is no question on their soundness. They are at the
highest level of soundness and reliability as their Isnad and Matn are fully intact. The only two
known books of Ahadith which include Sahih are those of Imam Bukhari (Sahih Bukhari) and
Imam Muslim (Sahih Muslim)

Hasan:
These Hadith are not 100% accurate and this is because of their isnad not being fully authentic
or reliable. Although the Matn is fully accurate but since the isnad is not, they therefore fall
below the Sahih or authentic Ahadith
Daif:
These Hadith are not accurate and have questions on reliability of both their Sanad and Matn.
Moreover, they are not always accepted because the compilers have used them in places
where no other evidence concerning legal issues of Islam was found.

Mawdu:
These Ahadith are not at all authentic with major questions on both their Isnad and Matn. They
are always rejected because they fail all tests of reliability and authenticity.

According to the number of reporters involved in each stage of isnad

q
Five categories of hadith can be identified:

ha
Mutawatir - Consecutive: is a hadith which is reported by such a large number of people that
they cannot be expected to agree upon a lie, all of them together.

Ahad - isolated: is a hadith which is narrated by people whose number does not reach that of
the mutawatir.

It is further classified into:

Is
h
o Mash'hur - famous: hadith reported by more than two reporters.
la
o `Aziz - rare, strong: at any stage in the isnad, only two reporters are found to
narrate the hadith.
o Gharib - strange: At some stage of the isnad, only one reporter is found
ul

relating it.
d
Ab
Compilation and recording of Ahadith during the time of Prophet ‫ﷺ‬:
Hadith of the Prophet ‫ ﷺ‬were not compiled during the life of the Holy Prophet ‫ ﷺ‬because the
Holy Quran was also in Arabic language and there was a fear that the words of Quran ‫ ﷺ‬will
be mixed with Ahadith. Moreover, the Prophet ‫ ﷺ‬companions did not record the Ahadith
formally rather they used to keep it in their memory, remember them in basic words and kept
a small collection of the letters and instructions of Prophet ‫ ﷺ‬related to the different phases
of Islamic law and practice.
The Holy Prophet ‫ ﷺ‬specifically preferred the method of memorization of words and would
make sure that he repeated them before the companions could fully memorize them. It was
also the norm in Arab states that oral form of communication was preferred and paper was

q
very expensive while also being rare at that time. Moreover, these believers who heard the
Hadith also had the task of passing on the Hadith to their fellow companions which is why Holy

ha
Prophet ‫ ﷺ‬made a group of Muslims who used to sit in the mosque of the Prophet ‫ ﷺ‬in order
to teach people about Islamic teachings. The group was called as Ashab-E-Suffah and its basis
were on the following Hadith of the Prophet ‫ﷺ‬, “May Allah be pleased with a servant who
heard a thing from me and then broadcasted it just as he heard it”

Is
During the later life of Holy Prophet ‫ ﷺ‬when he became confident that people would now be
able to distinguish between the Quran and Ahadith he made sure that people pass the Ahadith
on to other people. One of the most notable compilers of Hadith, “Abu Hurrayra” is noted to
h
have said that he once heard the Holy Prophet ‫ ﷺ‬say to a companion who was having a
la
difficult time memorizing the Ahadith that he should take the help of his right hand
Companions took the instructions from the Holy Prophet ‫ ﷺ‬after which they thought of
ul

compiling the Ahadith after his death. The following words of Prophet ‫ ﷺ‬in the farewell
pilgrimage gave these instructions: “He who is present here shall carry this message to the one
who is absent”
d

The Prophet‫ ﷺ‬had entrusted his companions with the work of writing down his words and this
Ab

was done at certain occasions. Some of them are:

1- The peace deal for Suraqa bin Malik: Suraqa was the man who came to assassinate the
Prophet ‫ ﷺ‬while on his journey towards Madina from Makkah. The Prophet ‫ ﷺ‬gave the
peace deal to him in writing that he is free from infliction of any violence on the account
of him coming to assassinate the Holy Prophet ‫ﷺ‬
2- Letters to Kings and emperors: The Holy Prophet had his companions write letters to
kings of different areas and all of these are in writing. An example of it is the letter to
Negus of Abyssinia
3- Treaty of Hudabiya: The treaty of Hudabiya was written as an agreement of certain
terms between the Muslims of Madina and the Quraysh of Makkah. This treaty was
written by Hazrat Ali and dictated by Holy Prophet ‫ﷺ‬
 4- Request by Abu Shah: One day, Prophet Muhammad delivered a speech on the
principles of the crime and punishment of manslaughter. When a companion named
Abu Shah said to him, "Oh messenger of God, write this down for me," he ordered his
scribes to write it down for him.
5- As Sahifa e Ali: These were the instructions given out to Hazrat Ali by the Holy Prophet
‫ ﷺ‬which Hazrat Ali wrote in writing
6- Appointment of Amr bin Hazam: while appointing Amr ibn Hazm as the governor of
Yaman, the Prophet himself gave him a letter containing the times of prayer, methods
of prayer, details of ablution, war bounty, taxation, zakat, etc.

Reasons for Hadith Compilation:

q
1- The four rightly guided caliphs were close Companions of the Prophet ‫ﷺ‬. They followed his
Sunna closely and after the end of their caliphate it became important to compile the Prophetic

ha
Ahadith so that future generations could use the Prophet’s ‫ ﷺ‬example to clarify and resolve
questions and disputes
2- Holy Prophet ‫ ﷺ‬was no longer present himself to clarify any matters of questions and disputes
as he was the final authority on secular and spiritual matters

Is
3- Some people fabricated Ahadith. Overzealous teachers, perhaps with the best of intentions,
made up Ahadith to advance the teachings of Islam. Yet some people attributed Ahadith to the
Prophet ‫ ﷺ‬which were false
4- The increasing number of people accepting Islam needed guidance on the Islamic way of life and
h
wanted to follow the pattern of conduct set by the Prophet ‫ﷺ‬
5- The close companions of the Prophet ‫ ﷺ‬were passing away due to age or wars and a need was
la

felt to preserve the Ahadith of the Prophet ‫ ﷺ‬even more with their demise
6- Islamic jurisprudence was developing rapidly and needed a compiled collection of authentic
Ahadith as a source material
ul

7- In order to eliminate genuine errors in Ahadith on account of verbal narrations, fault memories,
forgetfulness etc. Hadith needed to be compiled.
d

8- The Quran itself advised the companions to compile Ahadith as it says “You have in the
Messenger of Allah an excellent exemplar for him who hopes in Allah and the Final Day and
Ab

remembers Allah much” (Al-Ahzab)

 Articles of Faith
[Tawhid]

Aspects of Tawhid

The Muslim belief in Tawhid is a part of the Imaan-e-Mufassil (a required article of faith). Tawhid
consists of certain aspects.
The first aspect is Allah’s Lordship and Supremacy is fundamental to the Islamic faith. Muslims believe
that Allah is the Supreme Lord and Master of all creation. This belief is reflected in the signs that Allah
has left in the universe. The Holy Quran describes these signs as “clear to those who are firm in their
faith.” Allah’s presence is reflected in the rising of the sun, the falling of night, the sea, and the
mountains. Muslims believe that Allah is the creator of everything known and unknown, and everything
belongs to Him.

The Holy Prophet ‫ ﷺ‬taught that every child is born with a sense of belief in Allah and later acquires a
religion. This statement underscores the belief that everything in the universe belongs to Allah. Surah
Al-Nas states that Allah is the King, Lord, and God of Mankind, which shows the various ways in which
Allah controls His beings. Muslims believe that Allah is the one who brought this universe into being and
has the power to bring it to an end on the Day of Judgement. Allah is the one who brings His beings to
life and provides them with sustenance. Allah is the only powerful being who runs this universe while
keeping justice intact. He distinguishes right from wrong and demands His beings to submit to His moral
and religious teachings. He made laws, determines acts of worship, and sets how humans should
interact with each other.

The second aspect is the Oneness in worship of Allah. Allah has all the right to be worshipped, and it is a
sin to worship anyone other than Him. In the Holy Quran, Allah describes Himself as the creator, one
and only, and having no consorts. Therefore, He should be worshipped alone. Worshipping anyone else
is considered as Shirk, which is an unforgivable sin. Allah sent down Prophets such as the Holy Prophet
‫ﷺ‬, Hazrat Ibrahim, Hazrat Lut, etc., with the message to tell people to worship Allah. He describes it in
the Holy Quran when He says, “We never sent any Messenger before you without having revealed to
him that there is no god but Allah, therefore worship Me.”

The third aspect is the Oneness of Allah’s names and qualities is also central to the Islamic faith. Allah
has 99 names, and Muslims should call upon Him by these names. These names represent the qualities

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 Articles of Faith
[Tawhid]
that Allah possesses. The Holy Quran states that “the most beautiful names belong to Allah and He
should be called upon by them.” Allah is the one who provides us with all the means of sustenance on
this universe, and that is why He is known as “Al-Qayyum” (The All-Sustaining). He is the one who
forgives us for all the bad deeds we commit, and this quality of His is described by His name “Al-Ghafur”
(The Forgiver). Muslims believe in these names as the qualities of Allah and no one should be called with
these names. Strict care should be taken to not associate any of the Qualities Allah has to anyone else.
Muslims start their day and tasks with the name of God and before every task remind themselves of His
mercy.

Shirk and its Types:

Shirk in the Existence of God: This type of shirk involves denying the existence and oneness of Allah or
believing that there is more gods than One. Allah has made the signs of his existence and oneness
apparent in this world, through his creation, the Quran, and the Prophets. These signs are present in the
natural world around us, in the order and beauty of creation, and in the workings of the universe. Allah
says in the Quran: "Verily, in the creation of the heavens and the earth, and in the alternation of night
and day, there are indeed signs for men of understanding" (3:190).

Denying these signs and attributing the powers of creation and provision to other beings is considered
shirk. It is an affront to the oneness and uniqueness of Allah, who is the Creator, Sustainer, and Provider
of all that exists. The Quran says: "And if you ask them who created them, they will surely say: 'Allah.'
How then are they turned away?" (43:87).

Allah has clarified in the Holy Quran that “He does not beget, nor is He begotten.” (112:3), which is a
clear indication that He is the only God and that there are no sons or partners to Him. If one denies this
and ascribes partners to Allah or says that He has a progeny would be committing shirk. Allah says in the
Quran “Allah forgives not that partners should be set up with Him, but He forgives anything else to
whom He pleases.” (AlNisa 4:48)

Shirk in the Worship of God: This type of shirk involves directing acts of worship, such as prayer or
sacrifice, to other than Allah. It can also occur by seeking the help of other beings, believing that they
have the power to grant one's wishes or needs. Seeking help from others is equivalent to ascribing
partners to Allah, which is the very definition of shirk.

This form of shirk is a denial of the purpose of human creation, which is to worship Allah alone. Allah
says in the Quran: "I have not created jinn and mankind except to worship Me" (51:56). Seeking help
from others denies the power and mercy of Allah, and implies that man is on their own and can only rely
on other beings for assistance. This is a form of disbelief in the oneness and uniqueness of Allah, which
is the very essence of shirk.

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 Articles of Faith
[Tawhid]
Shirk in the Attributes of God: This type of shirk involves ascribing the unique attributes of Allah, such
as knowledge, power, and creativity, to other beings. It can also occur by claiming that there are other
beings that possess similar or equal attributes to Allah. Allah has the most beautiful names and
attributes, and 99 of them are mentioned in the Quran.

Rejecting these attributes is denying the Quran and the essence of Islamic belief. It is a denial of the
perfection and uniqueness of Allah's attributes and implies that there are other beings that possess
similar or equal attributes to Allah. This is a form of disbelief in the oneness and uniqueness of Allah,
which is the very essence of shirk.

In conclusion, shirk is a grave sin in Islam and goes against the fundamental belief in the oneness of Allah
(tawhid). It is essential for Muslims to avoid associating partners with Allah in any form and to adhere to
the principles of tawhid. By doing so, they will earn the mercy and forgiveness of Allah and attain
salvation in the hereafter. All three kinds of shirk should never be committed “Whoever joins other gods
with Allah, Allah will forbid him from the garden and fire will be his abode. There will for the wrong-
doers be no one to help.” (Al-Maidah 5:7)

Benefits of Tawhid in the Life of a Muslim:

Tawhid, which is the belief in the oneness of God, is the most important belief in Islam. It has many
benefits for Muslims in their daily lives.

 Belief in Tawhid makes a person virtuous and obedient to God. Muslims know that success and
salvation in this world and the hereafter can only be achieved by piety and righteous deeds. This
motivates them to live their lives in a way that pleases Allah, and to follow His commandments.
In the Quran, it says: "Indeed, the righteous will be among gardens and rivers, in a seat of
honor near a Sovereign, Perfect in Ability" (54:54-55). This verse shows that the reward for
those who live righteously is paradise, which is the ultimate success and salvation.
 Belief in Tawhid also gives Muslims confidence and self-respect. They know that they are
dependent on no one but God, so they bow before no one else. This gives them a strong sense
of identity and purpose, and they are not easily swayed by peer pressure or societal norms that
go against their beliefs. In the Quran, it says: "Allah is the Protector of those who have faith:
from the depths of darkness He will lead them forth into light. Of those who reject faith the
patrons are the evil ones: from light they will lead them forth into the depths of darkness"
(2:257). This verse shows that Allah is the only protector and guide for believers, and that they
should trust in Him alone.
 Belief in Tawhid also makes Muslims humble and modest. They know that all they have is from
God, and that they should be grateful for His blessings. This stimulates unity and brotherhood
among Muslims, as they realize that God's love and sympathy is not confined to any one group
of people, but to His entire creation. In the Quran, it says: "And hold firmly to the rope of Allah
all together and do not become divided. And remember the favor of Allah upon you - when

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 Articles of Faith
[Tawhid]
you were enemies and He brought your hearts together and you became, by His favor,
brothers. And you were on the edge of a pit of the Fire, and He saved you from it" (3:103). This
verse emphasizes the importance of unity among Muslims, and the role that Tawhid plays in
bringing them together.
 Tawhid brings inner peace and happiness: Believing in Tawhid gives Muslims a sense of inner
peace and contentment, knowing that they are submitting themselves to the will of God and
trusting in His plan for them. This brings a sense of happiness that is not dependent on material
possessions or worldly success. As mentioned in the Quran, "Those who believe and whose
hearts find tranquility in the remembrance of Allah - indeed, it is in the remembrance of Allah
that hearts find tranquility" (Quran 13:28).
 Tawhid gives purpose and meaning to life: When Muslims believe in Tawhid, they understand
that their ultimate purpose in life is to worship and obey Allah. This gives their life a clear
direction and purpose, and helps them focus on what is truly important in life. As mentioned in
the Quran, "And I did not create the jinn and mankind except to worship Me" (Quran 51:56).
 Tawhid inspires acts of kindness and charity: Believing in Tawhid inspires Muslims to be kind,
generous, and charitable towards others, as they understand that all blessings come from Allah
and should be shared with others. As mentioned in the Quran, "And they give food in spite of
love for it to the needy, the orphan, and the captive, [Saying], 'We feed you only for the
countenance of Allah. We wish not from you reward or gratitude'" (Quran 76:8-9).

In conclusion, belief in Tawhid has many benefits for Muslims. It motivates them to live their lives in a
way that pleases Allah, gives them confidence and self-respect, makes them humble and modest, and
promotes unity and brotherhood among them. The Quran and Hadith are full of verses that support
these benefits and encourage Muslims to live their lives in accordance with Tawhid. These benefits are
not only beneficial to the individual, but also to the society as a whole.

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 PILLARS OF ISLAM
[ZAKAT]

Fasting

Introduction:

Fasting is an act of abstaining from eating and drinking through a prescribed time period. On Muslims,
Fasting was made obligatory in the second year of Hijrah in the month of Ramadan by the following
verse "O you who believe, fasting is prescribed for you as it was prescribed for those before you, that
you may develop God-consciousness." The month of Ramadan is the 9th month in the Islamic calendar
and it is also the month in which the Holy Quran was revealed as has been stated in the Quran. Fasting,
unlike other forms of worship, is the longest in terms of its observance as it ranges from 12 to 18 hours a
day.

Method:
1- Suhur: Muslims are advised to take a meal before dawn as was the Sunnah of the Holy
Prophet. It is stated by the Holy Prophet that “take meal a little before dawn, for there
is a blessing in taking meal at that time”. The Holy Quran identifies the time of Suhur
as it is stated “And eat and drink until the white thread of dawn appears to you distinct
from its black thread, then complete your fast till night appears”. Muslims then make
an intention, mostly in their hearts that they have kept a fast and will avoid all things
prohibited during fasting
2- Iftar: The breaking of fast at sunset is known as Iftar. Muslims all around the world
recite “O Allah! I have fasted for You. In You I do believe and with Your provision do I
break my fast”. The Sunnah of breaking the fast is through eating a date

Things to avoid while in a state of fasting and/or otherwise if applicable:

1- Eating and drinking while in a state of fast
2- Lying, deceiving or cheating
3- Violence and anger: Fasting teaches patience and perseverance, therefore, one should hold onto
these qualities
4- Eating or drinking haram/makruh things while keeping or breaking a fast
5- Marital relations

Things to perform while in a state of fasting and/or otherwise if applicable:

1- Performance of daily prayers alongside Nafl prayers: Fasting brings one closer to Allah and that
is why one should keep themselves busy in the remembrance of Allah. Muslims should try to
offer taraweeh prayers as they can be means of attaining extra reward. The night of power
should be found in the last 10 days of Ramadan and should consist of extra dhikr of Allah

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 PILLARS OF ISLAM
[ZAKAT]

2- Recitation of Quran: Muslims should try to recite Quran to their maximum in this month. Holy
Prophet has stated “Everything has a best season and the best season of the Quran is
Ramadan”
3- Payment of Charity: Muslims should indulge in the payment of charity as this month is all about
giving
4- Reflection: Muslims should reflect on how their month went on and how they can improve
themselves as Muslims

People who are exempt from fasting:

1- Children under the age of 12 or puberty
2- Old men and women who find it difficult to fast. They have to give Fidya (donation) which is
equivalent to 2kg of wheat but can vary
3- People who are mentally ill
4- Sick people (They have to keep fasts later on if cured from illness or pay Fidya if they never will
be able to regain the ability to fast)
5- Women who are menstruating, are pregnant or are breastfeeding: They have to cover up for
their fasts later on
6- Travelers: They can be exempt from fasting upon their will but have to cover up later on

*Kafarah is paid by people who intentionally break their fast without a reason. The amount is equivalent
to feeding 60 people or 60 days of consecutive fasting*

*Sadqat-ul-Fitr is the charity which is done before Eid ul Fitr. The amount of Sadaqat ul Fitr is equivalent
to a single day food expense of the family. The amount has to be paid by the head of the family*

Benefits of Fasting:

Individual:
1- Self-Control: Often a times people find it really hard to give up certain habits which is an
indicator of a lack of self-control. Fasting teaches self-control through practice and can be a
good exercise for correcting habits long awaited. It is stated in the Holy Quran “And those who
suppress anger and pardon men; and Allah loves those who do good”
2- Spirituality: Fasting heightens the sense of spirituality of a person as it is an invisible act in which
only Allah and the person knows whether they are fasting or not. The practice of fasting,
therefore, is a training designed to heighten a person’s spirituality
3- Sincerity: A person fasting does it only for Allah and this teaches a person sincerity towards his
Lord

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 PILLARS OF ISLAM
[ZAKAT]

4- Self-Discipline: During fasting a person has to give up on a lot of things and has to bind
themselves to many others. These include, but are not limited to, waking up in the middle of the
night to saying no to food and drinking, abstaining from loose talk, praying, etc. All of this
teaches Muslims discipline. This discipline cannot form overnight, therefore, Muslims are
advised to fast the entire month
5- Empathy: Fasting helps a person realize the pain of the destitute who go on days without eating
or drinking. This buildup of empathy results in Muslims taking care of those who are less
privileged. Allah says it in the Holy Quran “And they feed, for love of Him, the poor, the orphan,
and the prisoner.”
6- Reward by Allah: It is stated in a Hadith Qudsi that “For every good deed there are ten to seven
hundred times rewards, save fasting. Fasting is for me and I am the reward for it”
7- Health Benefits: It is proven by science that keeping a fast helps reduce weight and removes
toxins.

Communal:
1- Unity and harmony of the society: People keep and break the fast at the same time which
incorporates a sense of unity in the society. The praying of Salat-e-Taraweeh and worshipping
together gels them in a bond of brotherhood which is stronger than those in the other months.
The believers in this month act on the Hadith of the Holy Prophet which states “The believers
are like a single body, if one part aches, the whole body aches”. The giving of charity also
induces in believers a sense of equality as they realize that everyone is human at the end of the
day
2- Awareness of the poor: Fasting as a practice makes a person aware of the plight of the poor and
the society in general tends to their needs. This awareness is created when people go through
the same situation as the destitute go through for an entire month

Economical:

Fasting is a month in which a lot of charity is done. This charity helps to create a balance in the society in
terms of the economy. The hoarding of wealth is lessened as people donate from whatever they own.
People tend to buy items which are not used regularly, on monthly basis, an example of which can be
fruits. Usually the fruit sellers tend to have their sales going upwards in the month of Ramadan

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 PAPER 2
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Hajj
Introduction:
1- Hajj is a ritual that takes place in the month of Dhil Hajj which also happens to be the last month
in the Islamic Calendar
2- Muslims trace it back to Hazrat Ibrahim who together with his son built the Kabah
3- It was Hazrat Ibrahim and his family who established the rituals of Hajj
4- It is said the Holy Quran “And proclaim to the people the Hajj [pilgrimage]; they will come to
you on foot and on every lean camel; they will come from every distant pass”

Forms of Hajj:
1- Hajj-al-Tamattu (Interrupted): Entering into ihram to perform Umrah and then taking it off
before Hajj. Then again getting into Ihram before Hajj
2- Hajj al-Qiran (Combined): Umrah and Hajj done with same Ihram
3- Hajj-al-Ifrad (Single): Entering into Ihram for the Hajj from the prescribed station. In this case
Umrah is not performed before Hajj

Steps to perform Umrah:

1- Those performing Umrah have to be in a state of Ihram before the Meeqat Stations. Meeqat
stations are benchmark points after which being in Ihram is mandatory. A few important
Meeqat stations are 1- Al-Jufah, 2- Qarn-ul-Manazil 3- Yalamulm
2- From the Meeqat stations onwards, the pilgirms should be in Ihram and make the niyyat of
performing pilgrimage after which they should perform the Talbiyah.
3- Talbiyah is the invocation which is repeated by pilgrims on the Hajj or Umrah
4- The Pilgrims then perform Tawaf,
5- The Tawaf is followed by Sai
6- The final step is trimming/Shaving of their hair

Steps for Hajj:

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First Day 8th of Dhil Hajj:
1- Pilgrims put on Ihram and recite Talbiyah while making their way to Mina
2- They pray Zuhur, Asr, Maghrib and Isha over there which are shortened to two rakat each but
not combined.

Second Day 9th of Dhil Hajj:

1- When the Sun rises the Pilgirms proceed to Arafat. They pray the Zuhr and Asr prayers which are
shortened and combined.
2- The combination takes place during the time of Zuhur Prayer, with one azaan and two iqamas.
3- The worshipers then spend the rest of the time supplicating at Arafat as the Prophet has said
“Hajj is halting at Arafat”
4- This day is the day of prayer for forgiveness of sins. Pilgrims remain at Arafat till sunset and then
proceed to Muzdalifa. Holy Prophet has stated “Hajj is halting at Arafat”
5- Here they again recite Talbiya and pray the combined prayer of Maghrib and Isha. They shorten
Isha to two rakaat and spend the night there (Women and elderly can proceed to Mina). Here
they also collect 49 pebbles for stoning the three Jamarat.
6- There are three Jamarat- Jamarat ul Aqaba, Jamarat ul Wusta and Jamarat ul Sughra

Third Day 10th Dhil Hajj (Yaum an Nihar)

1- After the fajr prayer, pilgrims wait until the brightness of the morning is widespread and
following the Sunnah of the Prophet they supplicate facing the qibla. Upon arrival at Mina,
seven pebbles thrown at Jamaraat ul Aqaba while calling out Bimillah Allahu Akbar every time a
pebble is thrown.
2- Yawm-an-Nihar literally translates to the day of sacrifice and after sacrifice, pilgrims shave off
their heads, get back to normal clothes. They still cannot have intimate relationships and then
they proceed to Makka to perform tawaf-ul-ifada after which Sa’I is performed.

Fourth Day and Fifth Day (Ayaam-e-Tashreeq):

1- After spending the night at Mina, pilgrims are advised to pray five prayers in congregation.
Stoning is then done which is a Sunnah. Stoning is done in an ascending order from the shortest
pillar to the largest one. Stoning is followed by doing dua facing the qibla. The Pilgrim before
leaving go to perform Tawaf ul Wida which is the farewell Tawaf

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Important rites and concepts of Hajj:
Ihram
1- To be ritually pure for Hajj a pilgrim needs to remove unwanted hair, bathe and perform
wudu
2- Male pilgrims can perfume their heads and beard with the best available oil that they
have
3- Bathing before wearing the Ihram is Sunnah for both men and women
4- Ihram for men constitute of two-piece seamless garment, izar and rida, made of cotton
and cloth for toweling
5- The izar is worn on the lower part of the body and rida on the upper part of the body
6- Men should not wear sewn garments such as shirt trousers underclothes etc and their
footwear should not cover their ankles: their heads should also be uncovered
7- Women to not use make up and wear appropriate clothing
8- Their heads must be covered with no hair showing but their faces hands and feets
should be visible

Restrictions to ihram:
1- No hair should be cut or shaved
2- Nails of the hands or feet should be trimmed or cut
3- No perfume should be used
4- No intimate relations between spouse
5- Gloves and socks should not be worn
6- No animal should be killed or hunted for food
7- Not even insects should be killed
8- No trees plants or grass should be cut

If they are not followed kufara has to be paid as has been stated in Quran “Lawful to you is a game
from the sea and its food as provision for you and the travelers, but forbidden to you is a game from
the land as long as you are in the state of ihram. And fear Allah to whom you will be gathered”

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Niyat: Pilgrims should pray the obligatory prayer or 2 nafl if it is not time for prayer. They should recite
Labbaika Allahummah wa Umrathan (Here I am Allah for Umrah), if the Niyat is for Umrah. Labbaika
Allahummah wa Hajjan (Here I am Allah for Hajj) if the Niyat is for Hajj

Talbiyah: This is a Muslim prayer invoked by the pilgrims as a conviction that they intend to perform
the Hajj only for the glory of Allah. The words of the Talbiyah mean “Here I am [at your service] O God,
here I am. Here I am [at your service]. You have no partners (other gods). To You alone is all praise and
all excellence, and to You is all sovereignty. There is no partner to You.”. For men the Talbiyah is done
loudly whereas for women the Talbiyah should be done in the heart. Talbiyah should continue till the
10th of Dhil Hajj in the case of Hajj

Tawaf: Going around the Kaaba anti-clockwise seven times. Starts at the Black stone and Kaaba
should be on one’s left. During Tawaf one should be engaged in zikar of Allah and recitation of the third
Kalima should be done. Every time one passes through the Black stone they should say estalam
(Bismillah-i-Allah hu Akbar). When one reaches the Yemeni corner they should recite "rabbana atina
fidunya hasanathaw wa fil akhiroti hasanathaw waqina 'adzabannaar" After the tawaf is over the
Pilgrim Reaches Maqam-e-Ibrahim they recite ayat 125 of Surah Baqrah and after that they recite two
rakat nafal prayer as close to Maqam-e-Ibrahim as possible. It is recommended to offer Surah-e-Kafirun
and Surah Ikhlas in respective Rakats.

Two important things should be done while performing the Tawaf

1- Al-Idhtebaa- Placing of one’s rida under right arm and over the left shoulder from start till
end

2- Al-Raml: Speeding up one’s pace with small steps in first three rounds and doing last four
rounds in normal pace

Types of Tawaf:
1- Tawaf-al-Qadoom: Tawaf Al-Qudum is the initial, greeting Tawaf performed by any Muslim
who decides to perform Hajj Al Qiraan or Hajj Al-Ifraad. You must be wearing Ihram during this

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Tawaf and males should observe Raml and Idtiba. Pilgrims arriving for Hajj al-Ifraad and Hajj
Al-Qiraan must perform this Tawaf any time before 9th Dhul Hijjah, the day of staying at
Arafat.

2- Tawaf-al-Ifadah/Ziyarah: It is performed on the 10th of Dhul Hijjah by Hajj pilgrims, prior

to returning to Mina to carry out Rami Al-Jamarat (Stoning the satan). Since pilgrims leave the
state of Ihram after Halq (shaving the head or cutting the hair), this Tawaf is performed in
ordinary clothing. However, marital relations are still prohibited until you complete Tawaf Al-
Ziyarah.

3- Tawaf-e-Umrah: This type of Tawaf is carried out by those heading to perform Hajj Al-
Tamattu or a standalone Umrah outside of the Hajj Season. Hajj Al-Tamattu is performed by
pilgrims who live outside Saudi Arabia and intend to perform both Umrah and Hajj together.
They first perform Umrah, during which Tawaf Al-Umrah is carried out, and then proceed to
Hajj. Again, the pilgrim should be wearing Ihram while performing this Tawaf, and Idtiba and
Raml are observed by male pilgrims. After Tawaf al-Umrah and the associated two rakats
Salah, pilgrims perform Sa’i.

3- Tawaf-e-Nafila: Like Nafl Salah, this type of Tawaf is a voluntary tawaf that anyone can
perform as many times as they like, any time. While staying in Makkah for any reason, you
should make the most out of your free time by engaging in Nafl Tawaf. Once your Tawaf is
complete and you’re done with the two rakats of Salah al-Tawaf, proceed to the well of
Zamzam to obtain Zamzam water.

4- Tawaf-al-Wida: Tawaf al-Widah is performed by Qiraan, Ifrad, and Tamattu Hajj pilgrims
right before leaving Makkah after the completion of their Hajj. You need not be in the state of
Ihram to perform this Tawaf; it can be performed in regular clothing.

Sa’i: This shows our love for Hazrat Hajira and how she ran for water for her son. After she was done
she found the well of Zamzam there. Pilgrims run from Safa to Marwa seven times and is performed
after Tawaf-e-Kaaba. Pilgrims first do niyat of Sai and in each round they run between the green
pillars/lights between Safa and Marwa. Zikar of Allah is mandatory between the rounds.
It is said in the Quran that Safa and Marwa are the signs of Allah and whoever performs Umrah and Hajj
they should know that there is no harm in walking between them.

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Shaving/Cutting of the hair: Allah mentions in the Quran “Certainly Allah had shown to His Messenger
the vision with truth: you shall most certainly enter the Sacred Mosque, if Allah pleases, in security,
(some) having their heads shaved and (others) having their hair cut, you shall not fear, but He knows
what you do not know, so He brought about a near victory before that”.The shaving of hair is known as
Halq and has great significance as the Holy Prophet shaved off his hair and prayed three times for those
who shaved their hair. Qasr on the other hand, is the shortening of the hair. Women were prohibited by
the Holy Prophet to shave their heads, rather they have to cut a finger-tip length of their hair

Rami: This Is the stoning of the Pillars which symbolizes the Sunnah of Hazrat Ibrahim who threw
stones at the Shaytan trying to dissuade him from his mission. Muslims, in remembrance of Hazrat
Ibrahim throw stones at three places where Hazrat Ibrahim carried out the act. The preferred time of
Rami is from sunrise to Mid-day

Day of Arafat:
Place where Prophet delivered his final Sermon. We will all gather over here after death and is a
reminder that this world will come to an end. Prophet gathered people of all ethnicities here which
shows that all people are equal infront of Allah to this day

Black Stone (Hajar-al-Aswad)

1- Some people say that it has been in place since the time of Hazrat Adam
2- It is said that it was white earlier but later turned black due to sins of people
3- It has remained unchanged although there have been many renovations of the Kabah
4- It is the only structure remaining from the original Kabah built by Holy Prophet
5- It is used as a benchmark to start and end during Tawaf
6- Touching and kissing it is a Sunnah of Hazrat Ibrahim and Holy Prophet

Difference between Hajj and Umrah:

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1- Hajj is obligatory whereas Umrah is not
2- Hajj is only done in the prescribed month of Dhil Hajj whereas Umrah can be performed at any
time
3- Wuquf-e- Arafat only at Hajj, while not in Umrah
4- Wuquf-e-Muzadlifa only in Hajj, while not in Umrah
5- Tallbiyah is stopped on arrival at the masjid-e-haram in ‘Umrah’ in Hajj it continues till the first
stoning

Benefits of Hajj:

As a Muslim, performing Hajj is not only an obligation but also an opportunity to strengthen our faith
and connect with Allah on a deeper level. The significance of Hajj can be found in various Quranic verses
and Hadith that highlight its importance in the life of a Muslim.

Firstly, Hajj is the fifth pillar of Islam and is compulsory for those who are physically and financially
able to perform it. Allah says in the Quran, "And pilgrimage to the House is a duty unto Allah for
mankind, for him who can find a way there" (3:97). This emphasizes the importance of fulfilling our
religious obligations and submitting to the will of Allah.

Hajj is a unique and incomparable experience that covers all aspects of human life. During Hajj, we
sacrifice our wealth, time, physical and mental energies for the sake of Allah. Allah says, "It is not their
meat nor their blood that reaches Allah, but it is your piety that reaches Him" (22:37). This verse
highlights the importance of our intentions and the sincerity of our actions during Hajj.

Hajj is a journey of self-discovery and self-improvement. During Hajj, Muslims are required to perform
various rituals that symbolize different aspects of their lives, such as sacrifice, patience, and
perseverance. These rituals help Muslims to reflect on their lives and identify areas where they can
improve themselves. The Prophet Muhammad (peace be upon him) said, "The reward for an accepted
Hajj is nothing less than Paradise" (Bukhari). This Hadith highlights the spiritual significance of Hajj and
how it can lead to the ultimate reward of Paradise.

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Hajj is a test of faith and endurance. The journey to Hajj requires Muslims to endure physical and
mental challenges, such as the long journey, extreme weather conditions, and crowded spaces.
However, Muslims are encouraged to face these challenges with patience and perseverance, as they are
part of the test of faith. The Prophet Muhammad (peace be upon him) said, "Verily, the reward for
patience is Paradise" (Bukhari). This Hadith highlights the importance of patience in Islam and how it
can lead to the ultimate reward of Paradise. Hajj is a unique opportunity to practice and strengthen our
patience and endurance.

Hajj also promotes equality and brotherhood in the Muslim community. During Hajj, people from all
walks of life come together, dressed in the same attire, and perform the same rituals. The Prophet
Muhammad (peace be upon him) said, The noblest of you in Allah's sight is the most God-fearing. No
Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab;
neither white over black nor a black over white, except by piety" (Ahmad). This Hadith highlights the
importance of unity and equality in Islam and how Hajj helps promote this concept.

Trade is allowed during Hajj, which helps the economy to flourish. This provides a platform for people
from different occupations to come together and discuss their economic problems and find mutually
beneficial solutions. Allah says, "And when the prayer is ended, then disperse in the land and seek of
Allah's bounty, and remember Allah much, that ye may be successful" (62:10). This verse highlights the
importance of seeking Allah's bounty and doing business in a fair and just manner.

Finally, Hajj provides a platform to discuss and form alliances to solve problems facing the Muslim
world. During Hajj, Muslims from all over the world come together and exchange ideas and experiences.
This promotes a sense of community and encourages Muslims to work together to solve issues facing
the Ummah. Allah says, "And hold fast, all of you together, to the cable of Allah, and do not separate"
(3:103). This verse highlights the importance of unity and working together as a community.

In conclusion, Hajj is an essential aspect of Islam that covers all aspects of human life. It promotes unity,
equality, and brotherhood in the Muslim community and provides a platform to discuss and form
alliances to solve problems facing the Muslim world. As Muslims, we should strive to perform Hajj at
least once in our lifetime, provided we are physically and financially able to do so.

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[JIHAD)

Jihad:
Jihad, in literal terms is struggle for a praise worthy aim. Muslims around the world take Jihad as the
struggle in the way of Allah to strengthen one’s taqwa. Jihad is not only limited to fighting with swords
or guns but has several different forms. They are as follows:

Jihad bil Nafs (Heart): This is the Jihad of the heart and is commonly known as Jihad e Akbar (The
greatest Jihad). A person has been instructed by the Quran and the Hadith of the Holy Prophet to fight
against one’s inner evils and be patient. Jihad bil Nafs is restricting oneself from the calling of the
Shaytan and acting on the principles outlined by Allah. The Holy Quran says “But those who feared the
standing before their Lord and curbed their soul’s passions, the Garden is their abode”

Jihad against shaytaan is of two stages. The first includes striving to ward off the doubts that he may
present. These doubts stem from misconceptions, ignorance, and misinterpretations and if one achieves
this, they reach a level of certainty. The second stage is striving to ward off the corrupt desires that
shaytaan provokes and doing this leads to patience and success.

Jihad bil Lisaan (Tongue): This Jihad refers to saying something good and truthful to others whilst
preventing them from evil. This can include, but is not limited to, giving talks on morality and spiritual
upbringing. It is a responsibility of a person to guide the others through their tongue towards the right
path. Holy Prophet stated “The best Jihad in the path of Allah is a word of justice to an oppressive
ruler”

Jihad bil Qalam (Pen): This Jihad refers to preaching Allah’s message to others by the use of the pen. An
example of it could be writing down a book detailing upon the rules of Islam. Holy Prophet said “The ink
of a scholar is holier than the blood of a martyr”. The reason for it is because a written message would
read a large number of people resulting in an overall change in the society

Jihad bil Yaad (Hand): This Jihad refers to one striving in the way of Allah through actions. These actions
can be the performance of Hajj or being charitable. The concept of Jihad bil Maal can also fall under this
category as helping the poor is also striving in the way of Allah through action. The Holy Prophet said
“The person whose feet are dust ridden in the way of Allah will never be touched by the flames of
Hell”

Jihad bil Sayf (Sword): This Jihad is the most commonly known Jihad and one which has been a part of
history since long. Jihad bil Sayf was ordered to the Muslims when the Quran instructed them to “Fight
against those who fight with you (In the way of Allah) but do not transgress your limits”

This jihad cannot be done just for territorial expansion unless it is for the spread of Islam. It also is
initiated in the following cases:

1- Self defence: When a Muslim is attacked so preventing oneself from the attack becomes
obligatory. Therefore, one has to fulfill the order of fighting when their life and property is in
danger

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2- Fighting against evil and injustice: It becomes obligatory for a Muslim to prevent evil at all
costs. Therefore, if they see something which can constitute as a social evil, for e.g. killing of
children, then they can wage war against it
3- Broken treaties: Quran clearly instructs Muslims to fight those who move away from their
oaths. It states “But if they break their oath after they have agreed and taunt you for your
faith, then fight the leaders of unbelief”. An example of this came in at the time of the Holy
Prophet when he attacked the Makkans after they had broken the terms of treaty of Hudabiya.
Special care should be taken about only fighting in the way of Allah as the Holy Prophet said
“Only that person fights in the way of Allah who sets foot in the battlefield to raise high the
name of Allah”

Quran also mentioned about taking care of the limitations and not transgressing them. Therefore, a
person should stay within those limits which are as follows:

1- No killing/harm of residents who are not involved in fighting

2- No unjustifiable aggression
3- Respecting the religious places
4- Not cutting trees which give fruits
5- Respecting ambassadors
6- Taking care of prisoners of war
7- Asylum to be granted if requested as has been stated in the Holy Quran
8- No killing of haram animals
9- No humiliation of dead bodies
10- Treaties to be respected and fulfilled

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Prayer

Conditions/Preparation for Prayer:

1- Cleanliness:
Prayers must be performed in the direction of Makkah and must be carried out in a state of
ritual purity. Quran says "In it there are men who love to observe purity and Allah loves those
who maintain purity". Prophet said that “cleanliness is one half of faith”
a. Preparation of Wudu:
i. One must begin with Bismillah
ii. Intention should be made and a clean area chosen for it
iii. All the processes should be continuous in nature
iv. It should be in the prescribed order
v. Washing should start from the right side then left
vi. No part should remain dry
vii. Using of miswak or brushing teeth is recommended
b. Method of Wudu:
i. Washing of hands should be done upto wrists
ii. Gargling three times should be done
iii. Washing of the face with both hands from the forehead to the chin and from
lobe of one ear to the other
iv. Washing the right arm then left arm up to the elbow
v. Performing masah by wet hands and wiping hands on one fourth of the head,
cleaning of both ears while using thumbs to wipe back of the ear, pressing the
back of the hands on the nape of the neck
vi. Washing of the right foot followed by left
c. Ghusul:
i. In case of major impurities (Hads-e-Akbar) caused by marital relations,
menstruation and child birth, a full bath is required
ii. It entails niyat, washing both hands including wrists, washing off any impurity
followed by wudu
iii. No part should remain dry
d. Tayamum:
i. In the case where water is not available then a person should do tayamum
ii. Quran states that if one is ill, on a journey and can’t find water then they should
take clean sand and rub with it their faces and hands as Allah does not wish to
place anyone in difficulty

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iii. The approved method is to recite bismillah, then rubbing hands on clean sand
and rubbing over the face two times followed by rubbing hands again on sand
and rubbing it over the arms
2- Clean Praying Surface should be found on which to pray
3- Intention: This can be done silently or loudly before starting prayer
4- Satar: This is the clothing requirement. Men are supposed to be covered from naval till knees
(minimum requirement) and women to be covered except for their faces hands and feet
5- Time: To be offered on their stated times as Quran says “we have enjoined prayers on believers
at the stated times”
6- Facing the Qibla

Acts Nullifying Wudu/Ghusl/Tayamum:

1- Answering call of nature, discharge from body

2- Intoxication

3- Passage of wind

4-Discharge of blood from body

Steps to Five Prayers:

1- Intend to perform the prayer and intention of the prayer is called Niyyat

2- Raise your hands up to the ears and say “Allah-hu-Akbar” which is called the Takbir-e-Tahrima

3- Folding of arms, placing of arms over the other on navel for men and on the chest for women

4- Recitation of Sana followed by Ta’awuz (I seek Refuge with Allah from Satan, the accursed) and
Tasmiyah (In the Name of Allah, the Most Beneficent, the Most Merciful)

5- Recitation of Sura Fatiha followed by any other Sura of the Holy Quran (This is done only in the
first and second rakkat)

6- Saying the Takbir and bending with hands on knees (Ruku) and reciting the tasbih of Ruku
(Glory be to my Lord, the Almighty) three times and rising from Ruku while saying the words of
Qoumah (God hears those who praise Him. Oh our Lord, all praise is to You)

7- Reciting the Takbir again and going down for Sajdah in the proper posture with hands, knees,
palms, nose and forehead touching ground

8- Recitation of the Tasbih (Glory be to my Lord, the Highest) of the Sajdah three times

9- After saying the Takbir, sit erect, and then perform the second Sajdah, saying the Tasbih for it
three times

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10- Say the Takbir and stand upright. Then start the second rak’aat and perform it like the first one.
After the Sajdahs in second rak’aat, sit up and recite Tahiyya followed by Tashahhud

11- In the last Rak’aat recite Tashahhud with Durood, Dua and Salam (while turning the face to Right
and left)

Congregational Prayer:

1- They are usually offered in Mosque but can be offered at other places as well
2- 25/27 times more excellent in degree than normal prayer as the Holy Prophet stated “Salat
performed in congregation is 27 times more excellent in degree then individual prayer”
3- Only Fard prayer are offered in congregation and the Nafl prayer are not
4- One person along with Imam also forms congregation where the follower is on right (Followed
for men). The follower stands just next to the shoulder of the Imam
5- If there are three men then imam moves forward and the followers stand at the back
6- For women the leading woman is in the middle (if the number of women is odd) and if women
are in even number then more women are on right hand side
7- Best person to lead is the one who is well versed with the Quran and Ahadith and is regular in
his prayers
8- Before prayer begins, rows are straightened and gaps are filled while worshippers stand
shoulder to shoulder. Iqamat is then called out
9- In the first two Rak’aat the imam reads Surah Fatiha and one more complete Surah or some
ayaat of the Quran
10- If the Salat of Fajr, Maghrib, Isha prayed then imam recites out loud where the believers should
keep silent and follow the recitation
11- In Zuhur and Asr the imam recites in a quiet whisper and worshippers do not recited anything
out loud but pray the rak’aat quietly
12- Apart from what the Imam recites the believer should recite all the other texts in the salat i.e.
Ruku, Sujud, Tahiyyat, Salam and Takbirs

Importance of Congregational prayers:

Congregational prayer, also known as Salat al-Jama'ah, is one of the most important aspects of Islamic
worship. It involves praying together with fellow Muslims in a mosque or any other designated place of
worship. This act of worship holds great significance in Islam and has numerous benefits for individuals
and the community as a whole.

Firstly, congregational prayer is considered to be 27 times better than an individual prayer performed
alone. This is because of the added blessings and rewards that come with praying together as a group.
As mentioned in the Quran, “And establish prayer and give zakah and bow with those who bow [in
worship and obedience].” (2:43). It is a way of showing unity and commitment to the faith.

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Secondly, congregational prayer is the Sunnah of the Holy Prophet. The Prophet Muhammad (peace be
upon him) regularly led congregational prayers during his lifetime and stressed the importance of
praying together. In a Hadith, the Prophet said, "The prayer in congregation is twenty-seven times
superior to the prayer offered by a person alone." (Bukhari)

Thirdly, congregational prayer provides an opportunity to interact with the community. It allows
individuals to come together and share their experiences, knowledge, and emotions with one another. It
helps to create a sense of belonging and strengthens the bond between Muslims. As the Quran states,
"And hold firmly to the rope of Allah all together and do not become divided." (3:103)

Fourthly, congregational prayer can be a source of help for those who need it. It provides an
opportunity for individuals to connect with others who may be going through similar struggles and
challenges. This can lead to a support system where people can help each other in times of need. The
Prophet Muhammad (peace be upon him) said, “The believers in their mutual kindness, compassion
and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it
with wakefulness and fever." (Bukhari)

Finally, congregational prayer shows our sacrifice as we put in more effort to attend it. This may mean
waking up early for Fajr prayers or leaving work early to attend Maghrib prayers. It is a way of
demonstrating our commitment and devotion to Allah. As the Quran states, "So establish prayer and
give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is
the helper." (22:78)

In conclusion, congregational prayer is an important part of Islamic worship that provides numerous
benefits for individuals and the community as a whole. It is a way of showing our commitment and
devotion to Allah, and it strengthens the bond between Muslims. As the Prophet Muhammad (peace be
upon him) said, "The prayer is the pillar of the religion." (Tirmidhi)

Friday Prayer:
Introduction and Method of Prayer:
1- This prayer is offered in place of Zuhur prayer on the day of Friday and is offered in
congregation. This prayer has no qaza but in a case one misses it, then they have to offer Zuhur
prayer
2- Prophet (P.B.U.H) said “Whoever leaves the jumma prayer out of laziness, Allah will put a seal
on his heart”
3- At another place the Holy Prophet has mentioned that “If a man takes bath on Friday, cleans
himself as much as he can, oils his hair, applies perfume available in his house, sets forth for
the mosque, does not separate two people (to make a seat for himself), performs as many

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Prayers as written [by Allah] for him, remains silent when the Imam speaks, his sins between
that Friday and the following Friday will be forgiven.”
4- Allah also mentions in the Quran that “O you who believe! When you are called to
congregational (Friday) prayer, hasten to the remembrance of God and leave off trade. That is
better for you, if you but knew.”
5- There are two Azaans and it is advised to leave business activities after the first Azaan and get
ready for jumma
6- As per Sunna it is advised to take a bath, wear clean clothes and use fragrance
7- There are a total of 2 sermons which take place and after the first sermon, time is given to offer
the Sunnah prayer
8- Imam sits on the pulpit and gives 2 sermons one followed by the other with a short pause in
between
9- The prayer consists of a total of 2 Rakahs in which the Imam recites out loudly and the followers
listen silently
10- Friday is a day of extra worship; however, Muslims are allowed to carry out their normal routine
work

Friday Sermon:

1- Holy Prophet gave the first Khutbah in Quba

2- Glorification and praise of God, the aspect of tawhid. This is also known as HamdAllah in Arabic
3- Praise and blessings sent upon the Holy Prophet (Salawat) as the greatest example for the
Muslims to follow and sending peace upon them
4- Holy Prophet has said that once the Khutbah starts the Angels stop noting down the names as to
who entered the masjid and start listening to the Quran
5- The Khutbah consists of two parts the first one starts with praising Allah and sending blessings
upon Prophets and also saying Shahdah
6- The second one deals with recitation of Quran and asking for mercy
7- A message is given to people about their duties towards God, their fellow beings, warning to
people against the consequences of evil and reminds them of the hereafter
8- Prayer for the betterment of entire community is done (in current scenario COVID-19)
9- Blessings sent upon the companions of the Holy Prophet
10- In some areas the two sermons are followed by a sermon in native language. This sermon
consists of advice to the Muslim Ummah, and is given for better understanding of the religion
11- Talking, offering Sunnah or Nafl prayer, Eating and drinking, using phone and even the recitation
of Quran are some activities followers are prohibited from during the sermon

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The Friday sermon, also known as khutbah, is a crucial part of Islamic worship that happens before the
Friday congregational prayer. The sermon is divided into two parts with a short break in between.
Firstly, the imam talks about the greatness of Allah (SWT) and emphasizes how important it is to believe
in one God. They read verses from the Quran that show why this is vital for Muslims.
Next, the imam discusses how incredible Prophet Muhammad (pbuh) was. He was the last messenger of
Allah and the best example of how to live a good life. The imam encourages everyone to follow the
Prophet's teachings and way of life, which can help us become better people.
The imam may also talk about current events and relate them to verses from the Quran. For example,
they might mention COVID-19 or the recent earthquakes in Turkey and the Muslim world. They might
also share a story about the Prophet Muhammad (pbuh) to help people understand how to live in a
good way.
The imam reminds everyone to be good to Allah and other people. They caution people that bad actions
have bad consequences and remind everyone about life after death. This helps people remember to do
the right things.
Finally, the imam prays for the community, asking Allah to help everyone and make things easier for
them. This helps people feel like they are part of a group and that they have support from others.
Overall, the Friday sermon is very important because it reminds people about the basic beliefs and
practices of Islam. The imam inspires people to be good and live a life that is pleasing to Allah. By
listening to the Friday sermon, we can become better Muslims and better people.

Eid Prayers:
1- There are a total of 2 Eid prayers which take place, one is for Eid ul Fitr and the other is for Eid ul
Adha
2- They were made compulsory in the first year of migration
3- It is Sunnat-e-Muakkada to pray the Eid prayers. Sunnat e Muakkada is a type of Sunnah which
the Holy Prophet used to perform on regular basis and his followers acted on them as well
4- Before going for Eid prayer it is important to cleanse one self. It is preferred to take a bath,
perfume one self and put on best clothes for it
5- It is narrated by Hazrat Anas bin Malik that Holy Prophet ate odd number of dates before going
for Salat ul Fitr. Therefore, it is Sunnah to eat an odd number of dates before going for prayer on
Fitr. It is narrated by the Holy Prophet "The first thing to be done on this day (first day of `Id ul
Adha) is to pray; and after returning from the prayer we slaughter our sacrifices (in the name

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of Allah) and whoever does so, he acted according to our Sunna”. Therfore it is advisable to
delay eating till after Salat ul Adha, in which case believer can eat from his sacrificed animal if he
does it
6- The Eid prayer can be offered in a mosque but open ground is always preferred. It is not a
compulsion for women and children to offer Eid prayer but they are also recommended to
perform it
7- Holy Prophet always offered the Eid Prayer in outskirts of Madina and he offered it only once in
mosque when it was raining outside
8- Timing of the prayer is between fajar and zuhur but it is advisable to pray it as early as possible
9- It is Sunnah to pray Salat-ul-Azha early to allow believers enough time for performance of their
sacrifice
10- It is also Sunnah to recite takbeer after leaving your house as you travel to the Eid prayer. This
is: Allahu Akbar, Allahu Akbar. La ilaaha illa-llaah, wa-llaahu Akbar, Allahu Akbar, wa li-llaahil
hamd
11- There are no Nafl prayer before or after the Eid prayer as was the practice of the Holy Prophet
12- It is advisable to use two routes for going and coming back from Salat ul Eid as was the Sunnah
of the Holy Prophet

Method:

1- First, Muslims will make the Niyyah (intention) which involves reciting: "I intend to do two Rakat
behind the Imam for Eid prayer along with six additional Takbirs”
2- First three takbirs are said after Sana before starting Sura Fatiha in the first Rakah. The three
takbirs in the second rakah are said just before bowing down for ruku
3- One shall raise their hands during each time the Takbir is said and bring them down and again
raise them up for Takbir
4- There is no qada prayer for Salat ul Eid
5- Eid Khutbah happens after the Eid prayer and like Friday prayers there are two of them
6- They entail the message of doing good and sacrifice in the way of Allah on Eid
7- Abdullah Ibn As-Sa’ib (radi Allahu anhu) said: I prayed the Eid prayer with the Messenger of
Allah (sal Allahu alaihi wa sallam) and when he finished the prayer He (sal Allahu alaihi wa
sallam) said: “We will be delivering a Khut’ba. Whoever wishes to stay for the Khut’ba may
stay. Whoever would like to leave may leave.”

Importance of Prayer:

1- It is the foundation of Islam and has to performed by Muslims five times a day. It was the first act
of worship that was enjoined on believers, as the Holy Quran states “O you who have believed,
seek help through patience and prayer. Indeed, Allah is with the patient.”
2- It has been mentioned 67 times in the Holy Quran and is compulsory for all men and women. The
Holy Prophet stated “The key to Paradise is prayer”

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3- Prayer induces punctuality in a person when they prepare for it five times a day and offer it at a
prescribed time. It is stated in the Quran that “Prayer at fixed hours has been enjoined upon
believers”. Praying at fixed hours gives structure to the entire day as a person manages their
activities accordingly. Moreover, the entire day a person remains closer to Allah as they have to
perform this activity five times alongside its obligations
4- Prayer teaches a person cleanliness as the Holy Prophet said “Cleanliness is half of faith”. A
person who cleanses himself five times a day does not leave a chance of any outward impurity
5- Prayer also leads a Muslim towards Taqwa which is the objective every Muslim strives to achieve
in their life. All the teachings of Islam are based upon God consciousness and prayer is the best
method to inculcate it. It is stated in the Holy Quran that “This is the Book in which there is no
doubt, a guidance for those who have Taqwa: who believe in the unseen, and who establish
Salah, and spend out of what we have provided for them.”
6- It increases the bond of a person with Allah when they pray five times a day. Allah Himself states
in the Holy Quran “And when you have completed the prayer, remember Allah standing, sitting,
or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed,
prayer has been decreed upon the believers a decree of specified times”
7- Prayer prevents a person from all sorts of wrong and ill-doings. The Holy Prophet stated that
“The dividing line between belief and disbelief is discarding prayer” This Hadith shows that a
person who does not pray allows the entry of mischief of society into their lives. It is also stated
by Allah in the Quran that “Indeed, prayer prohibits immorality and wrongdoing, and the
remembrance of Allah is greater. And Allah knows that which you do”
8- Prayer also instills patience in a person. A person going through adversity, manages to pray to
their Lord and waits for blessings to Allah, surely increases his/her patience. Alongside patience it
also makes one obedient towards Allah. In this regard, the Holy Prophet stated “The nearest a
servant comes to his Lord is when he is prostrating himself, so make supplication”

Importance of Listening to Khutbah:

1- It has been told by Prophet to listen to Khutbah

2- One is close to source of Knowledge which in this case is the Imam. An imam is someone who
has indepth knowledge of the Quran and Hadith and helps his followers attain that knowledge
3- It is stated that there is more reward for listening attentively to the Khutbah and the followers
are even prohibited to do the recitiation of Holy Quran during it
4- Shows respect for faith and the fact that we can hold ourselves for some time in the way of
Allah by remaining silent and listening attentively
Delayed Prayer (Qada)
1- It is stated by the Holy Prophet “There is no expiation for prayer except the prayer itself”
2- If a person misses salat on purpose, then it is considered to be a grave sin and repentance
should follow

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3- In case of a missed prayer, only the Fard prayer, Allah has allowed the Muslims to make up for
that prayer
4- There is no fixed time for the Qada prayer and can be done at any time except for the forbidden
times (Sunrise, Sunset and Zawwal)
5- If a person has missed Zuhr, Asr and Maghrib prayer then the Qada prayer should follow this
order
6- The length of the prayer has to be according to original compulsion. For e.g. if a person misses
their prayer on a journey then they have to offer two rakat when they reach their destination
7- The Qada for Friday prayer is Zuhr prayer

Private Prayer (Dua):

1- Dua is prayer which can be said at any time and unlike regular prayer does not have any fixed
hours
2- Allah says in the Quran "And when My slaves ask you (O Muhammad) concerning Me, then
(answer them), I am indeed Near (to them by My Knowledge)”
3- Muslims, in general are encouraged to call upon their Lord apart from the five daily prayers
4- The dua can consist of praying for oneself, relative or Muslim Ummah in general
5- Holy Prophet said that Allah does not turn away, empty handed, those who call upon Him.
Therefore, a person can offer dua while they are traveling, sick, sleeping or after Salat
6- It is not mandatory to be in a state of Wudu to offer dua but it is a good practice nonetheless

Benefits of Dua (Private prayer)

Private prayer or du'a is an essential practice in the life of a Muslim. It refers to the act of
communicating with Allah (SWT) in a personal and intimate way, seeking guidance, forgiveness,
blessings, and expressing gratitude. Private prayer is different from the mandatory five daily prayers, as
it is not restricted to specific times or places. Muslims are encouraged to engage in private prayer
throughout the day, especially during the early morning hours, before going to bed, and after
performing ablution.

There are several benefits of private prayer in a Muslim's life, including:

Strengthening the relationship with Allah: Private prayer provides a direct connection between the
worshipper and Allah. It helps to strengthen the relationship with Allah and deepen the faith. Muslims
believe that Allah is always listening, and private prayer is an opportunity to express their innermost
thoughts and feelings to Allah. This strengthens the bond and trust between the worshipper and Allah.

Finding peace and comfort: Life can be stressful and overwhelming, and private prayer provides a way
to seek comfort and peace. Muslims believe that Allah is the source of all comfort, and through private

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prayer, they can find solace in Allah's words and presence. It helps to calm the mind and relieve anxiety,
providing a sense of inner peace.

Seeking guidance and clarity: Muslims turn to Allah for guidance in their daily lives. Private prayer
provides a way to seek clarity and wisdom in decision-making. It is a time to reflect on one's actions and
seek forgiveness for any mistakes. Muslims believe that Allah is the ultimate guide, and through private
prayer, they can receive the guidance needed to navigate life's challenges.

Strengthening the soul: Private prayer is a form of worship that helps to purify the soul. It is an
opportunity to repent for sins and seek forgiveness. Muslims believe that through sincere repentance,
Allah forgives sins and purifies the soul, enabling the worshipper to lead a righteous life. Regular private
prayer helps to strengthen the soul and lead to spiritual growth.

Expressing gratitude: Private prayer provides an opportunity to express gratitude to Allah for His
blessings. Muslims believe that everything they have is a gift from Allah, and through private prayer,
they can express their thankfulness. Gratitude is a powerful emotion that helps to cultivate positive
feelings and increase happiness.

In conclusion, private prayer or du'a is an essential practice in the life of a Muslim. It provides numerous
benefits, including strengthening the relationship with Allah, finding peace and comfort, seeking
guidance and clarity, strengthening the soul, and expressing gratitude. It is a personal and intimate way
to connect with Allah and seek His blessings and mercy.

Times when Dua is most likely to get accepted:

Although Allah (SWT) can accept du'a at any time and in any situation, there are certain moments when
the likelihood of the acceptance of du'a is considered higher. These moments are mentioned in the
hadiths (sayings of Prophet Muhammad, peace be upon him) and are believed to be times when Allah's
mercy and blessings are abundant. The following are some of the opportune moments of the
acceptance of du'a in Islam:

While travelling: It is believed that Allah is more likely to accept du'a while one is on a journey. This is
because travelling can be a difficult and challenging experience, and one may be in need of Allah's
guidance and protection.

While sick or visiting the sick: When a person is sick, they are more likely to be in a state of humility and
dependence on Allah. Visiting someone who is sick is also considered a virtuous act in Islam, and one's
du'a during such a visit is believed to have a greater chance of being accepted.

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Late night (last third of the night): The last third of the night is a time when Allah's mercy is abundant.
Muslims believe that Allah descends to the lowest heaven during this time and asks if there is anyone
who needs forgiveness or help. It is a time when one can make du'a in solitude and with sincerity. As
Allah says in the Quran, "And during a part of the night, pray Tahajjud beyond what is incumbent on
you; perhaps your Lord will raise you to a position of great glory." (Quran 17:79)

Whilst in sujood: Sujood is the act of prostrating oneself in prayer, and it is considered a moment of
utmost humility and submission to Allah. Muslims believe that du'a made during sujood is more likely to
be accepted. As Prophet Muhammad (peace be upon him) said, "The closest that a servant is to his Lord
is when he is prostrating himself, so make supplication [in this state]." (Sahih Muslim)

Between the adhan and the iqama: The adhan is the Islamic call to prayer, and the iqama is the second
call that signifies the start of the actual prayer. Muslims believe that the time between these two calls is
an opportune moment to make du'a, as the angels are present at this time and supplications are more
likely to be accepted.

While experiencing injustice and oppression: When a person is experiencing injustice or oppression,
they are more likely to be in a state of humility and dependence on Allah. Du'a made during such times
is believed to have a greater chance of being accepted. As Prophet Muhammad (peace be upon him)
said, "Fear the supplication of the oppressed, even if he is a disbeliever, for there is no screen between
it and Allah." (Al-Bukhari)

When a parent is making du'a: Islam places great emphasis on the rights of parents and the importance
of showing them respect and kindness. It is believed that du'a made by a parent on behalf of their child
is more likely to be accepted. Prophet Muhammad (peace be upon him) said: "Three supplications are
answered without a doubt: the supplication of the oppressed, the supplication of the traveler, and the
supplication of the parent for his son." (Sunan at-Tirmidhi)

Importance of Mosques
1- They are centers dedicated for collective worship
2- They enable community to meet together
3- Provide facilities for education
4- They remind the community of Unity
5- Way of showing dedication to Islam, as one follows a pillar of Islam

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[SHAHADAH]

Shahada:
Concept:
Shahada is the first pillar of Islam and is the testimony through which a person accepts Islam. The words
of Shahada are “There is no God but Allah and Muhammad is the Messenger of Allah”. Shahada has
two components to it, the first one deals with Tawhid and the other one deals with Risala.

A Muslim when recites the first part “There is no God but Allah” testifies that Allah is his Lord. He agrees
to the fact that Allah is his creator and that everything good or bad comes from him “Say Allah He is the
one”. Moreover, the person realizes that he is the one who does not only bring His beings to life but also
provide them with their sustenance. The person also agrees to the fact that Allah is the only powerful
being who is running this universe with keeping the aspect of Justice intact. Saying these words also
makes one realize that Allah is alone worthy of worship. It dawns upon us that Allah is only worthy of
worship and that after saying these words, worshiping anyone else will constitute as a grave sin. It also
strengthens belief in the words of the Prophets who came and guided mankind to worship Allah only.
Lastly, it also strengthens one’s faith in Allah unique names and attributes as the most beautiful names
belong to Allah. Moreover, remembering Allah by his unique name and attributes is not to just say them
but believe in them as well. Not believing in these three aspects will constitute as Shirk and as
mentioned in the Holy Quran is the highest form of Sin. Belief in Tawheed makes our lives filled with
gratitude because we know that all that is happening in this world is happening because Allah wants it
to happen. It tells us that difficulties are put in by Allah and after difficulties ease will also be put by
Allah. This belief in Allah is a means to end pride and arrogance in oneself because at the end of it all,
Allah controls everything

The second part of Shahada is the testimony that Holy Prophet is the Messenger of Allah. “And verily,
you (O Muhammad) are on an exalted (standard of) character” This testimony is the belief that Holy
Prophet is the Seal of Prophets as the chain started with Hazrat Adam (AS) and ended on Holy Prophet
as has been mentioned in the Holy Quran “he (Hazrat Muhammad) is the Messenger of Allah and
Khatam un Nabiyyin” We as Muslims believe that there is going to be no Prophet after the Holy Prophet
and that he brought the final shariah till the day of Judgement. Belief in Holy Prophet as last Messenger
also strengthens one’s faith in the book that has been brought down by the Holy Prophet which is the
Holy Quran. “We have, without doubt, sent down the Message; and we will surely guard it” through
this verse it can be seen that the importance of this book is such that Allah will guard it Himself.
Therefore, it is important for Muslims to believe on this book and follow its teachings

Importance of Shahadah:
Shahadah, or the declaration of faith, is a fundamental pillar of Islam that emphasizes the oneness of
Allah and the prophethood of Muhammad (peace be upon him). The importance of Shahadah cannot be
overstated as it represents the core tenets of the Islamic faith.

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The first aspect of Shahadah is having knowledge of what it entails. This means understanding the
meaning of the declaration of faith and the implications of making such a statement. One should have a
clear understanding of the oneness of Allah and the prophethood of Muhammad (peace be upon him),
and how these concepts are central to the Islamic faith. The Quranic verse "Know, therefore, that there
is no god but Allah" [Quran 47:19] emphasizes the importance of having knowledge and understanding
of the oneness of Allah.

The second aspect of Shahadah is having absolute certainty that it is the truth. This means having no
doubts or reservations about the validity of the Islamic faith and its core beliefs. It requires an
unwavering conviction in the oneness of Allah and the prophethood of Muhammad (peace be upon
him). The Quranic verse "Truly, the religion with Allah is Islam" [Quran 3:19] highlights the importance
of having certainty and conviction in the Islamic faith.

The third aspect of Shahadah is accepting its truth and believing in Allah as the only God and
Muhammad (peace be upon him) as His final messenger. This means acknowledging that there is no
deity worthy of worship except Allah and that Muhammad (peace be upon him) is His final prophet and
messenger. The Hadith "Whoever believes in Allah and the Last Day should do good deeds and spread
the message of Islam" emphasizes the importance of accepting and believing in the message of Islam.

The fourth aspect of Shahadah is submission to Allah by following His commands and living one's life in
accordance with the principles of Islam. This means submitting to the will of Allah and carrying out His
commands in all aspects of life. The Quranic verse "Verily, in the remembrance of Allah do hearts find
rest" [Quran 13:28] highlights the importance of submission to Allah and the peace that it brings to
one's heart.

The fifth aspect of Shahadah is testifying solely for faith in Allah. This means making the declaration of
faith with sincerity and without any ulterior motives. It requires recognizing that Allah alone is worthy of
worship and that the declaration of faith is a means of testifying to this belief. The Quranic verse "Say: 'I
am only a man like you. It has been revealed to me that your God is one God. So whoever hopes for
the meeting with his Lord, let him do righteous work and not associate in the worship of his Lord
anyone'" [Quran 18:110] emphasizes the importance of sincerity in worship.

The sixth aspect of Shahadah is loving the declaration of faith as a means of expressing one's love for
Allah and the Prophet Muhammad (peace be upon him). This means recognizing the importance of the
declaration of faith as the foundation of the Islamic faith and cherishing it as a means of expressing
one's devotion to Allah and the Prophet. The Quranic verse "The Prophet is closer to the believers than
their own selves, and his wives are (as) their mothers" [Quran 33:6] highlights the importance of loving
the Prophet and his teachings.

The final aspect of Shahadah is adherence to the declaration of faith as a means of being true to Islam.
This means recognizing the importance of the declaration of faith as the foundation of the Islamic faith
and adhering to its principles in all aspects of life. It requires a commitment to living one's life in
accordance with the principles of Islam and upholding the values and teachings of the faith.

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SIGNIFICANCE:
The Shahada is not just a statement, but a profound declaration of faith that has significant implications
for the life of a Muslim. The declaration of faith in the Oneness of God (Tawhid) and the belief in
Prophet Muhammad (Risala) as His messenger serve as the foundation of Islamic belief and practice. The
shahada is the central doctrine of Islam and a declaration of allegiance to God. The Quran says regarding
belief in God "And I did not create the jinn and mankind except to worship Me." (Quran 51:56).
Regarding belief in Holy Prophet it says "Indeed, We have sent you as a witness and a bringer of good
tidings and a warner that they may believe in Allah and His Messenger. So do not hesitate. Indeed,
Allah is Exalted in Might and Wise." (Quran 48:8)

For a Muslim, the shahada is not just a ritualistic recitation, but a personal commitment to a way of life
that is guided by faith. The shahada represents the beginning of a journey towards self-improvement,
spiritual growth and submission to God’s will. Through the shahada, a Muslim acknowledges that God is
the only true authority, and that the only way to achieve true success and happiness is by submitting to
His commands.

The shahada is significant in the life of a Muslim in many ways. First, it provides a sense of identity and
belonging. By reciting the shahada, a Muslim is affirming their membership in a global community of
believers, the umma. The Quran states this affirmation in the following words "Say: He is Allah, the One
and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like
unto Him." (Quran 112:1-4). This community is bound by a shared faith and values, and the shahada
serves as a unifying force that transcends national, cultural, and linguistic boundaries.

Second, the shahada provides a sense of purpose and direction in life. By affirming the Oneness of God,
Muslims acknowledge that their lives should be spent in the pursuit of His pleasure and the attainment
of His rewards. The shahada reminds Muslims of their ultimate purpose in life and encourages them to
strive for excellence in all aspects of their lives, including worship, work, and relationships.

Third, the shahada is a source of comfort and assurance for Muslims. By acknowledging Hazrat
Muhammad (S) as the messenger of God, Muslims affirm their belief that he was sent as a mercy to
humanity and that his example is the perfect model for human conduct. It is said in the Quran "Indeed
in the Messenger of Allah you have an excellent example to follow for whoever hopes in Allah and the
Last Day and remembers Allah much." (Quran 33:21). Muslims take comfort in the fact that they have a
guide and a role model who faced the same challenges and struggles as they do, and who showed them
the way to please God and achieve success in this life and the hereafter.

Finally, the shahada is a declaration of freedom and independence. By affirming the Oneness of God,
Muslims declare their independence from all false gods, ideologies, and systems that seek to enslave
them. The shahada reminds Muslims that they are free to choose their path in life and that their
allegiance is to God alone.

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In conclusion, the shahada is a declaration of faith that has profound implications for the life of a
Muslim. It serves as the foundation of Islamic belief and practice, providing a sense of identity, purpose,
direction, comfort, and freedom. Through the shahada, Muslims affirm their belief in the Oneness of
God and the prophethood of Muhammad, and commit themselves to a way of life that is guided by faith
and submission to God’s will.

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 PILLARS OF ISLAM
[ZAKAT]

Zakat
Introduction and Payment:
Zakat is the fourth pillar in Islam and one which became obligatory in the 2nd year of Migration. The
following verse made it obligatory “And spend of your substance in the cause of Allah and make not
your own hands contribute to your destruction but do good; for Allah loves those who do good”. The
word Zakat has been derived from the word Zakid which means to grow. It is also taken in the sense of
purification. Zakat as a subject has been mentioned 32 times in the Quran with the command of paying
it as obligatory which shows its importance in the life of a Muslim.

Zakat is only applicable when one has reached a threshold level of savings which is known as “Nisab”
and a year should have passed on these savings. This means that any metal or property in use has no
Zakat applicable on it. If anything is bought as means for investment, then Zakat is applicable given the
condition of a year passing on it.

These Ahadith of the Holy Prophet clarifies the minimum threshold in the early days “No sadaqa (zakat)
is payable on less than five wasqs of (dates or grains), on less than five camel-heads and on less than
five uqiyas (of silver)” “A tenth is payable on what is watered by rivers, or rains, and a twentieth on
what is watered by camels”. Here the term wasq is a unit of measurement which roughly measures up
to 135 kg. Uqiya is another unit of measurement which roughly measures up to 128 grams. With regards
to this Hadith the scholars deduced a Zakat of 2.5% on the total value. This Hadith and the Ijma of the
scholars calculated the Nisab for several items was identified and is as follows:

 Gold – Nisab of 7.5 Tolas – Zakat is levied at a rate of 2.5%

 Silver – Nisab of 52.5 Tolas – Zakat is levied at a rate of 2.5%
 Cash – Value of 7.5 Tolas of Gold – Zakat is levied at a rate of 2.5%
 Cattles – Nisab of 30 to 39 Cattles – 1 goat of a year old has to be given
 10% of Zakat is levied on land which is irrigated by natural rain or rivers
 5% Zakat is levied on land which is watered by animals
 20% of Zakat is levied on Mines
Recipients of Zakat:
“The alms are meant only for the poor and the needy and those who are in charge thereof, those
whose hearts are to be reconciled, and to free those in bondage, and to help those burdened with
debt, and for expenditure in the Way of Allah and for the wayfarer. This is an obligation from Allah.
Allah is All-Knowing, All-Wise.” (Quran 9:60)” This verse of the Quran identifies the people on which
Zakat is compulsory and they are as follows:

 The poor and needy (People whose basic necessities are not being fulfilled)
 Zakat collectors (Companies or individuals who set out to collect Zakat)

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 Those who have converted to Islam and are in need (New converts often face difficulties in
running their household errands as their families abandon them. Therefore, they can be given
Zakat)
 Those in slavery
 Those in debt (Only to be paid if the person has taken lawful debt)
 In the way of Allah (Scholars etc. who cannot fulfill their basic necessities if the work they do is
not generating them income)
 The traveler (This can be paid to a wealthy traveler as well if he/she runs out of money while
they are traveling)

Who is not eligible for Zakat:

 The rich (except when such are among the workers of Zakat).
 The strong and able poor e.g. those capable but not willing to work
 The disbelievers actively fighting Islam
 The family of the Prophet (peace be upon him)
 Children and grandchildren
 Parents and grandparents
 Wives of the payer

Benefits of Zakat:

Social:

1- Social Accord and Justice: Payment of Zakat helps in decreasing social disparity by bridging
the gap created in income, which ensures social harmony and justice.

2- Social Security: Paying Zakat provides a sense of security to the wealthy individuals as they
can be hopeful that in case of any unforeseen circumstances, they will also be covered with
Zakat.

3- Hoarding of money stops: Zakat helps in curbing the accumulation of wealth by the wealthy
individuals, as a portion of their accumulated wealth is distributed among the poor and needy,
thereby promoting a sense of generosity and humility.

4- Circulation of wealth: The distribution of Zakat ensures that wealth is not concentrated in the
hands of a few individuals, but rather it is circulated and distributed to all factions of society,
promoting economic growth and development.

5- Brotherhood: The payment of Zakat promotes a sense of brotherhood and solidarity among
the members of society, as it encourages the wealthy to help the poor and needy and build a
strong community bond.

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6- Gratefulness: The recipients of Zakat are grateful to the individuals who helped them in their
time of need, promoting a sense of gratitude and thankfulness in society.

7- Elimination of Social crimes: Zakat helps in reducing social crimes such as theft, robbery, and
beggary, as it provides support and aid to the poor and needy, thereby reducing the chances of
them resorting to illegal means to survive.

Giver:

1- Purification of wealth and Soul: The Quran says “Of their goods, take zakat, so that you might
purify and sanctify them.” (9:103, Qur’an). This essentially means that the wealth a person
donates as Zakat gets purified. Zakat purifies the soul of the giver from selfishness and greed
and cleans his wealth from a portion specified for the unfortunate. Though, payment of Zakat
apparently decreases money but, in broader sense, it causes circulation of wealth, which results
in its multiplication and thus involves more and more people in its benefits.
2- Elimination of Sins: Holy Prophet has stated that “Charity eliminates sins as water extinguishes
fire”. This goes on to show the importance of giving Zakat as means to eliminate sins
3- Increase in Taqwah: The person who gives Zakat, in one way or the other, is doing sacrifice from
the wealth that his Lord has provided him with. This shows complete submission of an individual
to the will of His Lord. Quran states “And establish prayer and give Zakat, and whatever good
you put forward for yourselves – you will find it with Allah.” (2:110, Qur’an)
4- Following the Law: The Quran states “O you who believe! Obey Allah, and obey the messenger
and those of you who are in authority”. Following the orders of payment of Zakat makes us
obedient towards following of the Law

Receiver:

1. Financial Assistance: Zakat provides financial assistance to those who are in need and unable to
provide for themselves or their families, such as the poor, the needy, the destitute, and the
disabled.
2. Basic Necessities: Zakat helps in providing basic necessities such as food, clothing, shelter, and
medical care to those who cannot afford them.
3. Education and Skill Development: Zakat funds can be used for education and skill development
programs to help the recipients become self-sufficient and improve their economic status in the
long run.
4. Social Inclusion: Zakat ensures the inclusion of all members of society, regardless of their
economic status, and helps in reducing social disparity.
5. Gratefulness: The person will become grateful to their Lord and those who helped them in
difficult times, promoting a sense of gratitude and thankfulness in society.

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6. Passing on good to others: The receiver, when he will be able to, will pass on the good to the
others in the society. This will continue the chain of making the society a better place to live in.

Overall, the payment of Zakat promotes a sense of social responsibility and obligation among the
individuals towards the betterment of society as a whole. The receipt of Zakat can also promote spiritual
growth and a sense of gratitude and thankfulness towards Allah, as it is considered a blessing from Allah
and a form of purification of wealth.

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