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LECTURES
DEFINITION OF ISLAM:
LITERAL MEANING:
Islam is derived from the Arabic root "Salama": peace, submission and obedience. In the
religious sense, Islam means submission to the will of God and obedience to His law.
Everything and every phenomenon in the world other than man is administered totally by
God-made laws, i.e. They are obedient to God and submissive to his laws, they are in the
State of Islam.
Submission to the good will of God, together with obedience to His beneficial Law, i.e.,
becoming a Muslim, is the best safeguard for man's peace and harmony.
The other literal meaning of the word "Islam" is "peace." This signifies that one can
achieve real peace of body and of mind only through submission and obedience to Allah.
Such a life of obedience brings peace of the heart and establishes real peace in society at
large.
Distinguishing Qualities of Islam

SPECIALITIES

[1] UNITY IN INJUNCTIONS:

There are explicit texts in the Qur'an as well as the Hadeeths[1] of the Prophet (r) which
indicate that all religions called to the same basic principle, to worship Allah alone in
exclusion to all others. Allah sent prophets to mankind, and each ones message abrogated
the one prior to it, from the prophet hood of Noah (u) until the commissioning of
Muhammad (p.b.u.h). The Messenger of Allah (p.b.u.h) said:
Indeed I am to the other prophets as is a man who built a house beautifully and
perfectly, except one brick which was not placed in its corner. People circle and
admire it, but say, If only a brick was put in this place! I am that brick, and I
am the last of all prophets. [al-Bukhari]
No prophet or messenger of Allah will appear after Muhammad (r). The only exception to
this is Jesus (u). When the Final Hour draws near, he will descend[2] to the earth and fill
it with justice and equity as it was filled with oppression and tyranny. He will not convey
a new religion, but rather he will rule with Islam.
SO Islam is not a new religion. It is a continuation of Divine revelations. According to
Islam, religions are not to compete with one another because all religions came from
Allah for the purpose of guiding. Islam is both a religion and a complete way of life.
[2] EVERLASTING RELIGION:
Islam has abrogated all previous religions, and it is the last religion which Allah chose
for humanity. Allah will not accept anything else from His slaves. Allah (I) says:
(And We have sent down to you (O Muhammad (p.b.u.h) the Book (this Qur'an) in
truth, confirming the Scriptures that came before it and a witness over them.)
[5:48]

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Sincerity
Because it is the last religion, Allah has promised to preserve and guard it from all
distortions until the Day of Judgment, contrary to previous religions which were sent at
specific times to specific people. Allah (I) says:
(Indeed it is We who have sent down the Reminder (i.e the Qurn and Sunnah )
and indeed it is We who will guard and protect it.) [15:9]
[3]COMPREHENSIVE AND COMPLETE RELIGION:
The religion of Islam completed and perfected the legislations which came before it. As
these religions were meant only for a specific nation and time, they are not suited for the
present world and times. Islam, a universal and eternal religion perfected and completed
those aspects which were limited to past peoples and times, affirming those aspects
suitable for all times and peoples. Allah (I) says:
(This day, I have perfected your religion for you, completed My Favor upon you,
and have chosen for you Islam as your religion.) [5:3]
For this reason it is the best religion. Allah (I) says:
(You [Muslims] are the best of peoples ever raised up for mankind; you enjoin all
that Islam has ordained and forbid all that Islam has forbidden, and you believe
in Allah. And had the People of the Scripture [Jews and Christians] believed it
would have been better for them; among them are some who have faith, but most
of them are disobedient and rebellious.) [3:110]

Islam is A complete religion not only from spiritual aspect, but also a religion of physical
and social life. In other words, Islam does not separate the spiritual life from the
materialistic life. Man in Islam is soul and body the soul has its needs and the body has its
needs, and all needs should be organized and satisfied.

[4] UNIVERSAL RELIGION

Islam is a global religion that addresses all of humanity. It was not revealed for a specific
race or class, but rather one in which all people are regarded as equal. There is no
segregation based upon color, language, location, and lineage; rather, it is based upon
specific beliefs which all people share, keeping them united. Whoever believes in Allah
as the One and only true Lord, that Islam is the correct religion and that Muhammad (r) is
the last messenger, he is regarded as a Muslim, irrespective of race, color or ethnicity.
Allah (I) says:
(And We have not sent you (O Muhammad (r)) except as a giver of glad tidings
and a Warner to all humanity.) [34:28]
As for the previous messengers, they were sent to their specific nations.
[5] PERFECT RELIGION
The legislations and teachings of Islam are from Allah; thus they are unchangeable. They
are unlike human legislations which contain mistakes, shortcomings and are continuously
influenced by exterior factors, of which are surroundings, culture, tradition and society.

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This is something which can be clearly witnessed at present. Man-made legislations and
systems are unstable, often needing revision and change. What suits one society may not
suit another, and what suits one time period may not suit another. The legislations and
systems of a capitalist society, for example, are not suitable in a communist society.
Anyone who tries to introduce legislations and systems into a particular society must take
their particular goals and views into consideration.
As for the legislation of Islam, it is, as we described, of a divine origin. The one who
legislated it is the Creator of all things, the One who knows what best suits their
particular conditions and what rectifies their affairs. No one, no matter what status and
station he may achieve, has the right to oppose, change, add, or omit from this legislation.
Allah (I) says:
(Is it the judgment of (the Days of) Ignorance that they seek? And who is better in
judgment than Allah for a people who have firm belief.) [5:50]
[6] AN APLICABLE RELIGION TILL THE DAY OF JUDGEMENT
The religion of Islam is a religion whose texts are general, making it suitable for all times
and places. It has introduced general principles and teachings which are unalterable; they
are not influenced by the passage of time or change of locality, whether they be principles
dealing with belief, such as the belief in Allah, His Angels, Books, Messengers, the Last
Day, and Predestination; or principles of worship, such as the specific actions of prayer
and their timings, the amount to be given in Zakaah (obligatory charity) and to whom it is
to be given to, the time of the obligatory Fast, and the characteristics, time and
regulations of Hajj.
Every new matter which should appear in the world must be made in light of the Qur'an
and authentic Sunnah of the Prophet (r) in order that it be given a ruling. If a clear
ruling cannot be taken from the Qur'an and Sunnah of the Prophet (r) regarding the
issue, the pious, god-fearing scholars should exert their effort to derive a textual-based
ruling, keeping the Muslim's interest in mind, and to consider the conditions of his age
and society.
[7] A RELIGION OF EQUALITY
There are no prejudices in the religion of Islam. Every item of its legislation applies to
everyone; there is no difference between the rich and poor, noble and commoner, ruler
and subject or white and black. Everyone is equal in relation to the implementation of
Shari'ah law.
During the time of the Prophet (r) a woman from the clan of Makhzoom from the tribe of
the Quraish (the most noble clan of the most noble tribe) committed theft.
Some of those around him said, Who will intercede with the Messenger of Allah
(r) on her behalf? Others said, Who can be so bold other that Usaamah bin
Zaid, the beloved of the Messenger of Allah (r). Usaamah tried to intercede, but
the Prophet (r) replied, Do you trying to intercede in one of the set punishments
of Allah?
He then stood and addressed them, saying:

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O People, the thing which destroyed those before you was that if one of their
noble committed a theft, they did not punish him, but if one of their common
folk stole, they established Allahs fixed punishment upon him. By Allah, if
Fatimah, the daughter of Muhammad, committed a theft, I would cut her hand
off. [4]
[Muslim]
[8]UNCHANGEABLE RELIGION
The textual sources of the religion of Islam are still present today in their original forms,
free from any omission, addition, or substitution. The main sources of the religion of
Islam are the Qur'an and the Sunnah of the Messenger (p.b.u.h).
The Qur'an at present is still in its original form, as it was revealed to the Prophet
Muhammad (r), with the same letters, verses, and chapters. It has not been altered in the
least.
Difference between religion and deen
The Holy Quran has described Islam as ad-deen which is generally translated in English
as religion. In the light of what has been stated above, it should be clear that this
supposed English equivalent is not only incorrect but distorts and vitiates the true
significance of deen. According to the Quran, Islam is deen which means a code of life, a
social system, a polity (3/18, 5/3). This is the deen which Prphet Muhammad brought
(9/33) and which would ultimately triumph over all other ways of life. The word mazhab
has not been used anywhere in the Quran. It is, therefore, not proper to term Islam as a
religion or mazhab. Mazhab, in the literal sense, means a passage or path made by man,
and deen is that code, law or system which one gets from Allah.

TAWHEED: FAITH IN THE UNITY OF GOD

IMPORTANCE:

The most fundamental and the most important teaching of Islam is faith in the prophet
Muhammad (peace be upon him) is faith in the unity of God. This is expressed in the
primary kalima of Islam as La ilaha illallah "There is no deity but Allah". This beautiful
phrase in the bedrock of Islam, its foundation and its essence. It is the expression of this
belief which differentiates a true Muslim from a kafir (unbeliever), a Mushrik (one who
associates others with God in His divinity), or a Dahriya (atheist). The acceptance or
denial of this phrase produces a world of difference between man and man. The believers
in it become one single community and those who do not believe in it form the opposite
group.

But the difference which occurs between the believers and the unbelievers is not the
result of mere chanting of a few words. Evidently the mere utterance of a phrase or two
cannot bring about such a mighty difference. The real force lies in the conscious
acceptance of this doctrine and its stipulations and complete adherence to it in practical
life. Unless you know the real meaning of the phrase "there is no deity but Allah" and the
bearing of its acceptance on human life, you cannot realize the real importance of this

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doctrine. It would never become effective unless these essentials are achieved. Mere
repeating of the word food cannot dull the edge of hunger; mere chanting of a medical
prescription cannot heal the disease. In the same way if the Kalima is re0peated without
any understanding of its meanings and dictates, it cannot work the revolution which its
meanings and dictates, it cannot work the revolution which it is meant to bring about. The
revolution in thought and life can occur only if a person grasps the full meaning of the
doctrine, realizes its significance, reposes true belief in it, and accepts and follows it in
letter and spirit. Unless this grasp of the Kalima is developed it cannot become fully
effective.

The Meaning of the Kalima

In the Arabic language the word ilah means one who is worshipped, i.e. a being which
on account of its greatness and power be considered worthy to be worshipped, to be
bowed to in humility and submission The conception of ilah also includes the possession
of infinite powers. It also conveys the sense that others are dependent upon ilah and that
he is not dependent upon anyone else. The word ilah also carries a sense of concealment
and mystery, that is, ilah would be a being unseen and unperceptible. The word khuda in
Persian, deva in Hindi, and god in English bear, more or less, similar signification. Other
languages of the world also contain words with a like sense.

The word Allah, on the other hand, is the essential personal name of God. La ilaha
illallah would literally mean "There is no ilah other than the One Great being known by
the name "Allah". It means that in the whole of the universe, there is absolutely no being
worthy to be worshipped other than Allah, that it is only to Him that heads should bow in
submission and adoration, that He is the only Being possessing all powers, that all
powers, that all are in need of His favor, and that all are obliged to solicit His help. He is
concealed from our senses, and our intellect fails to perceive what He is.

From the most ancient known history of man as well as from the oldest relics of antiquity
that we have been able to obtain, it appears that in every age man had recognized some
deity or deities and had worshipped them. Even in the present age every nation on the
face of the earth, from the most primitive to the most civilized, dose believe in and
worship some deity. It shows that the idea of having a deity and of worshipping him is
ingrained in human nature.

But the question is: What that thing is and why man feels impelled to do so?The answer
is that human being is not omnipotent. Neither he is self-sufficient and self-existing nor
are his powers without limitations. In fact, he is weak, frail, needy, and destitute. He is
dependent upon a multitude of forces and without their assistance he cannot make a
headway. There are countless things necessary to maintain his existence, but all of them
are not essentially and totally within his powers. Sometimes they come to his possession
in a simple and natural way, and at times he finds himself deprived of them. There are
many important and valuable things which he endeavors to get, but sometimes he
succeeds in getting them, while sometimes he does not, for it is not completely in his own
power to obtain them. There are many important and valuable things which he endeavors

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to get, but sometimes he succeeds in getting them, while sometimes he dose not, for it is
not completely in his won power to obtain them. There are many things injurious to him;
chances bring his hops to a sudden end; disease, worries, and calamities, always threaten
him and mar his way to happiness. He attempts to get rid of them, and success and failure
both visit him in this quest

In the most primitive stage of ignorance, man thinks that the great objects of nature
whose grandeur and glory are visible, and which appear to be injurious or beneficent to
him, hold in themselves the real power and authority, and therefore, they are diving. Thus
he worship trees, and numerous other objects. This is the worst form of ignorance.

Tawheed is the highest conception of godhead, the knowledge of which God has sent to
mankind in all ages through His prophets. It was this knowledge with which, in the
beginning, Adam had been revealed to Noah, Abraham, Moses and Jesus (Gods blessings
be upon them all). It was this very knowledge which Muhammad (Gods blessings be
upon him) brought to mankind. It is The Knowledge, pure and absolute, without the least
shade of ignorance

It is essential that all these divine attributes and powers must vest in one being-it is
virtually impossible for two or more personalities having all the powers and attributes
equally to co-exist. They are bound to collide. Therefore there must be one and only one
Supreme Being having control over all others. You cannot think of two governors for the
same province or two supreme commanders of the same army! Similarly, the distribution
of these powers among different deities, for instance, that one of them is all knowledge,
the other all providence and still another life-giver-and each having independent domain
in his own field-is unthinkable. The universe is an indivisible whole and each one of such
deities will be dependent upon others in bound to occur. And if this happens, the world is
destined to go to pieces. These attributes are also untransferable. It is not possible that a
certain attribute might be present in a certain deity at one time and at another time it be
found in another deity. A divine being who is incapable of remaining alive himself cannot
give life to others. The one who cannot protect his own divine power is definitely
unsuited to govern the vast limitless universe. Thus the greater you reflect upon the
problem, the firmer would be your conviction that all these divine powers and attributes
must exist in one end the same Being alone. Thus polytheism is a form of ignorance and
cannot stand rational scrutiny. It is a practical impossibility. The facts of life and nature
do not fit into that explanation. They automatically bring man to Reality, i.e. Tawheed
(the Unity of God).

Now keeping in view this correct and perfect conception of God, cast a searching glance
at this vast universe. imagine- using all your knowledge can comprehend-anyone
possessing these attributes. The sun, the moon, the stars, animals, birds or fishes, matter,
any man or a group of men-does any of them possess these attributes? Certainly none!
For everything in the universe is created, is controlled and regulated, is dependent on
others, is mortal and transitory, is not self-acting and self-propelling-its slightest
movements are controlled by an inexorable law and it cannot deviate from that law.This

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is the meaning of La ilaha, i.e. there is no god ; no human and material object possesses
the divine power and authority deserving worship and obedience.

The Creator of this grand universe, the Controller of its superb Law, the Governor of its
serene rhythm, the Administrator of all its working: He is Allah, the Lord of Universe and
has none as associate in His Divinity. This is what "illallah" (but Allah) means.

This knowledge is superior to all other kinds of know ledge and the greater You exert, the
deeper will be your conviction that this is the starting-point of all knowledge. In every
filed of inquiry-may it be that of physics chemistry, astronomy, geology, biology,
zoology, economics, politics, sociology, or humanities, you will find that the deeper you
probe, the clearer become the indications of the truth of La ilaha illallah, in every field of
knowledge and inquiry. It is this concept which opens up the doors of knowledge with the
light of reality. And if you deny or disregard this reality, you will find that at every step
you meet disillusionment, for the denial of this primary truth robs everything in the
universe of its real meaning and true significance. The universe becomes meaningless and
the vistas of progress get blurred and confused.

The Three Types of Tawheed

Tauhid-ar-Rububiyya

A confession with your heart that the Creator (of everything) is Allah, subhana watala, it
is that you have to say: "I testify that the Creator of all the universe, including the stars,
the planets, the sun, the moon, the heavens, the earth with all its known and unknown
forms of life, is Allah. He is the Organizer and Planner of all its affairs. It is He Who
gives life and death, and He (i.e. Allah Alone) is the Sustainer, and the Giver of Security,
etc." And this is called your confession for the "Oneness of the Lordship of Allah,"
Tauhid-ar-Rububiyya.

Tauhid-al-Uluhiyya

A confession with your heart that you have to say: "I testify that none has the right to be
worshipped but Allah Alone." The word "Worship" (i.e. Ibadah) carries a great number of
meanings in the Arabic language: It conveys that all kinds of worship are meant for Allah
(and none else, whether it be an angel, Messenger, Prophet Jesus - son of Mary, Ezra,
Muhammad, saint, idol, the sun, the moon and all other kinds of false deities). So pray to
none but Allah, invoke none but Allah, ask for help from none (unseen) but Allah, swear
by none but Allah, offer an animal as sacrifice to none but Allah, etc. and that means, --
all that Allah and Allahs Messenger, saaws, order you to do (in Quran and in As-Sunna
[legal ways of Prophet Muhammad ]) you must do, and all that Allah, s.w.t, Allahs
Messenger forbid you, you must not do. And this is called (your confession for the)
"Oneness of the worship of Allah", Tauhid-al-Uluhiyya. And that you (mankind) worship
none but Allah, subhana watala. Those whom they invoke besides Allh have not created
anything, but are themselves created. [The Noble Qur'an 16:20]

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Tauhid-al-Asma was-Sifat

A confession with your heart that you have to say: "O Allah! I testify that all the best of
names and the most perfect qualities with which You have named or qualified Yourself in
Your Book (i.e. the Quran) or as Your Prophet Muhammad (saaws) has named or
qualified You, with his statement, I confirm that all those (names and qualifications) are
for You without changing their meanings or neglecting them completely or giving
resemblance to others." As Allah, swt, said:

"There is nothing like unto Him and He is the All-Hearer, the All-Seer." (v.42:11)

This holy Ayat (verse) confirms the quality of hearing and the quality of sight for Allah,
subhana watala without resemblance to others, and likewise. Allah, subhana watala, also
said:

"To one whom I have created with Both My Hands," (v.38:75) And Allah also said:

"The Hand of Allah is over their hands." (v. 48:10)

This confirms two Hands for Allah, swt, but there is no similarity for them. Similarly
Allah, swt, said:

"The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne." (v.20:5)

The Effects of Tawheed on Human Life

Now let us study effects which the belief in La ilaha illallah brings forth upon the life of
a man and see why he should always be a success in life, here and in the hereafter.

a. A believer in this Kalima can never be narrow-minded in outlook. He believes in a

God who is Creator of the heavens and the earth, the Master of the East and the
West and Sustainer of the entire universe. After this belief he does not regard
anything in the world as a stranger to himself. He looks upon everything in the
universe as belonging to the same Lord whom he himself belongs to. He is not
partisan in his thinking and behavior. His sympathy, love, and service do not
remain confined to any particular sphere or group.
b. This belief produces in man the highest degree of self-respect and self-esteem.
The believer knows that Allah alone is the possessor of all power, and that none
besides Him can benefit or harm a person, or provide for his need, or give and
take away life, or wield authority or influence. This conviction makes him
indifferent to, and independent and fearless of, all powers other than those of God.
He never bows his head in homage to any of Gods creatures, nor does he stretch
his hand before anyone else.
c. Along with self-respect this belief also generates in man a sense of modesty and
humbleness. It makes him unostentatious and unpretending and unpretending. A
believer never becomes proud, haughty or arrogant. The boisterous pride of

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power, wealth and worth can have no room in his heart, because he knows that
whatever he possesses has been given to him by God, and can take away just as
He can give.
d. This belief makes man virtuous and upright. He has the conviction that their is no
other means of success and salvation for him except purity of soul and
righteousness of behavior. He has perfect faith in God who is above all need, is
related to none, is absolutely just, and none has any hand or influence in the
exercise of His divine powers. This belief creates in him the consciousness that,
unless he lives rightly and acts justly, he cannot succeed. No influence or
underhand activity can save him from ruin. As against this, the kefirs and the
mushriks always live on false hopes.
e. The believer does not become despondent and broken-hearted under any
circumstances. He has firm faith in God who is the Master of all the treasures of
the earth and the heavens, whose grace and bounty have no limit and whose
powers are infinite. This faith imparts to his heart extraordinary consolation, fills
it with satisfaction and keeps it filled with hope. In this world he might meet with
rejection from all doors, nothing herein might serve his ends,. All means might,
one after another, desert him; but faith in and dependence on God never leave
him; and upon their strength he goes on struggling. Such a profound confidence
can result from no other belief than belief in one God. Mushirks, kafirs, and
atheists have small hearts; they depends upon limited powers; therefore in hours
of trouble they are soon overwhelmed by despair and, frequently, they commit
suicide.
f. This belief produces in man a very strong degree of determination, patient
perseverance, and trust in God. When he makes up his mind and devotes his
resources to fulfill the Divine Commands in order to secure Gods pleasure, he is
sure he has the support and backing of the Lord of the universe, this certainty
makes him firm and strong like a mountain, and no amount of difficulties,
impediments, and hostile opposition can make him give up his resolution. Shirk,
Kufr, and atheism have no such effect.

Belief in God's Angels

This is the second article of Islamic faith and is very important, because it absolves the
concept of Tawhid from all impurities and frees it from the danger of every conceivable
shadow of shirk (polytheism).

The polytheists have associated two kind of creatures with God: (a) Those which have
material existence and are perceptible to the human eye, such as the sun, moon, stars, fire,
water, animals, great men. (b) Those who have no material existence and are not
perceptible to the human eye: the unseen beings who are believed to be engaged in the
administration of the universe; for instance, one controls the air, another imparts light,
another brings rains, and so on and so forth.

Muhammad has informed us that these imperceptible spiritual beings, whom people
believe to be deities of gods or God's children, are really His angels. They have no share

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in God's divinity; they cannot deviate from His commands even by the slightest fraction
of an inch. God employs them to administer His Kingdom, and they carry out His orders
exactly and accurately. They have no authority to do anything of their own accord; they
cannot present to God any scheme conceived by themselves, they are not even authorized
to intercede with God for any man.

Muhammad forbade us to worship angels, and to associate them with God in His divinity.
He also informed us that they were the chosen creatures of God, free from sin, from their
very nature unable to disobey God, and ever engaged in carrying out His orders.
Moreover, he informed us that these angels of God surround us from all sides, are
attached to us, and are always in our company. They observe and note all our actions,
good or bad. They preserve a complete record of every man's life. After death, when we
shall be brought before God, they will present a full report of our life's work on earth,
wherein we shall find everything correctly recorded, not a single movement left out,
however insignificant and however carefully concealed it may be.

We have not been informed of the intrinsic nature of the angels. Only some of their
virtues or attributes have been mentioned to us, and we have been asked to believe in
their existence. We have no other means of knowing their nature, their attributes and their
qualities. It would therefore, be sheer folly on our part to attribute any form or quality to
them of our own accord. We must believe in them exactly as we have been asked to do.
To deny their existence is kufr for, first, we have no reason for such a denial, and, second,
our denial of them would be tantamount to attributing untruth to Muhammad. We believe
in their existence only because God's true Messenger has informed us of it.

They are not divine or semi-divine, and they are not Gods associates running
different districts of the universe. Also, they are not objects to be worshipped or prayed
to, as they do not deliver our prayers to God. They all submit to God and carry out His
commands.
In the Islamic worldview, there are no fallen angels: they are not divided into good
and evil angels. Human beings do not become angels after death. Satan is not a fallen
angel, but is one of the jinn, a creation of God parallel to human beings and angels.
Angels were created from light before human beings were created, and thus their
graphic or symbolic representation in Islamic art is rare. Nevertheless, they are generally
beautiful beings with wings as described in Muslim scripture.
The greatest of them is Gabriel. The Prophet of Islam actually saw him in his
original form. Also, the attendants of Gods Throne are among the greatest angels. They
love the believers and beseech God to forgive them their sins. They carry the Throne of
God, about whom the Prophet Muhammad, may the mercy and blessings of God be upon
him, said:
I have been given permission to speak about one of the angels of God who carry the
Throne. The distance between his ear-lobes and his shoulders is equivalent to a
seven-hundred-year journey. (Abu Daud)

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They do not eat or drink. The angels do not get bored or tired of worshipping God:
They celebrate His praises night and day, nor do they ever
slacken. (Quran 21:20)
The Number of Angels
How many angels there are? Only God knows. The Much-Frequented House is a
sacred heavenly sanctuary above the Kaaba, the black cube in the city of Mecca. Every
day seventy thousand angels visit it and leave, never returning to it again, followed by
another group.[1]
The Names of Angels
Muslims believe in specific angels mentioned in the Islamic sources like Jibreel
(Gabriel), Mika'eel (Michael), Israfeel, Malik - the guard over Hell, and others. Of these,
only Gabriel and Michael are mentioned in the Bible.
Angelic Abilities
The angels possess great powers given to them by God. They can take on different
forms. The Muslim scripture describes how at the moment of Jesus conception, God
sent Gabriel to Mary in the form of a man:
Then We sent to her Our angel, and he appeared before her as a
man in all respects. (Quran 19:17)
Angels also visited Abraham in human form. Similarly, angels came to Lot to deliver
him from danger in the form of handsome, young men. Gabriel used to visit Prophet
Muhammad in different forms. Sometimes, he would appear in the form of one of his
handsome disciples, and sometimes in the form of a desert Bedouin.
Angels have the ability to take human forms in some circumstances involving
common people.
Gabriel is Gods heavenly messenger to mankind. He would convey the revelation
from God to His human messengers. God says:
Say: whoever is an enemy to Gabriel - for he brings down the
(revelation) to your heart by Gods will... (Quran 2:97)
Tasks of the Angels
Some angels are put in charge of executing Gods law in the physical world. Michael
is responsible for rain, directing it wherever God wishes. He has helpers who assist him
by the command of his Lord; they direct the winds and clouds, as God wills. Another is
responsible for blowing the Horn, which will be blown by Israafeel at the onset of the
Day of Judgment. Others are responsible for taking souls out of the bodies at the time of
death: the Angel of Death and his assistants. God says:
Say: the Angel of Death, put in charge of you, will (duly) take your
souls, then shall you be brought back to your Lord. (Quran 32:11)
Then there are guardian angels responsible for protecting the believer throughout his
life, at home or traveling, asleep or awake.

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Others are responsible for recording the deeds of man, good and bad. These are
known as the honorable scribes.
Two angels, Munkar and Nakeer, are responsible for testing people in the grave.
Among them are keepers of Paradise and the nineteen guards of Hell whose leader
is named Malik.
There are also angels responsible for breathing the soul into the fetus and writing
down its provisions, life-span, actions, and whether it will be wretched or happy.
Some angels are roamers, traveling around the world in search of gatherings where
God is remembered. There are also angels constituting Gods heavenly army, standing in
rows, they never get tired or sit down, and others who bow or prostrate, and never raise
their heads, always worshipping God.
As we learn from above, the angels are a grandiose creation of God, varying in
numbers, roles, and abilities. God is in no need of these creatures, but having knowledge
and belief in them adds to the awe that one feels towards God, in that He is able to create
as He wishes, for indeed the magnificence of His creation is a proof of the magnificence
of the Creator.

Faith in the Books of God

The third article of faith is faith in the Books of God; Books which He has sent down to
mankind through His Prophets.

God had revealed His Books to His Prophets before Muhammad and these books were
sent down in the same way as He sent down the Qur'an to Muhammad. We have been
informed of the names of some of these books: Books of Abraham, the Torah of Moses,
Zabur (Psalms) of David, and the Injil (Gospel) of Jesus Christ. We have not been
informed of the names of Books which were given to other Prophets.

(1) Therefore, with regard to other existing religious books, we are not in a position to
say with certainty whether they were originally revealed books or not.

(2)But we tacitly believe that whatever Books were sent down by God are all true.

(3)Of the Books we have been told, the Books of Abraham are extinct and not traceable
in existing world literature. David's Zabur, the Torah and the Injil exist with the Jews and
the Christians, but the Qur'an informs us that people have changed and added to these
books, and God's words have mixed up with texts of their own making. This corruption
and pollution of the Books has been so large and so evident that even the Jews and the
Christians they admit that they do not possess their original texts, and have only their
translations, which have been altered over many centuries and are still being changed

We have been commanded to believe in previously revealed Books only in the sense of
admitting that, before the Qur'an, God had also sent down books through His Prophets,

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that they were all from one and the same God, the same God Who sent the Qur'an and
that the sending of the Qur'an as a Divine Book is not a new and strange event, but only
confirms, restates and completes those divine instructions which people had mutilated or
lost in antiquity.(4)

Even a cursory study of the first books of the Old Testament and the four Gospels of the
New Testament reveals that they are the productions of men and in these writings some
parts of the original Psalms of David and the Gospels of Christ have been incorporated.

(5)The Qur'an is the last of the Divine Books sent down by God and there are some very
pertinent differences between it and the previous Books. These differences may briefly be
stated as follows:

1. The original texts of most of the former Divine Books were lost altogether, and only
translations exist today. The Quran, on the other hand, exists exactly as it was revealed to
the Prophet; not a word , not a syllable of it -- has been changed. It is available in its
original text and the word of God has been preserved for all time.

2. In the former Divine Books man mixed his words with God's, but in the Quran we find
only the words of God -- and in their pristine purity. This is admitted even by the
opponents of Islam.

3. In respect of no other sacred Book possessed by different peoples can it be said on the
basis of authentic historical evidence that it really belongs to the same Prophet to whom it
is attributed. In the case of some of them it is not even known in what age and to which
Prophet they were revealed. As for the Quran, the evidence that it was revealed to
Muhammad is so voluminous, so convincing, so strong and so compelling that even the
fiercest critics of Islam cannot cast doubt on it.

4. The former Divine Books were sent down in languages which died long ago. No nation
or community now speaks those languages and there are only a few people who claim to
understand them. Thus, even if the Books existed today in their original and
unadulterated form, it would be virtually impossible in our age to correctly understand
and interpret their injunctions and put them into practice in their required form. The
language of the Quran, on the other hand, is a living language; millions of people speak
it.

5. Each one of the existing sacred Books found among different nations of the world has
been addressed to a particular people. Each one contains a number of commands which
seem to have been meant for a particular period of history and which meet the needs of
that age only. They are neither needed today, nor can they now be smoothly and properly
put into practice. It is evident from this that these Books were particularly meant for that
particular people and not for the world. Furthermore, they were not sent to be followed
permanently by even the people they were intended for; they were meant to be acted upon
only for a certain period. In contrast to this, the Quran is addressed to all mankind; not a
single injunction of it can be suspected as having been addressed to a particular people. In

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the same manner, all the commands and injunctions in the Quran can be acted upon at
any place and in any age. This proves that the Quran is meant for the whole world, and is
an eternal code for human life.

6. There is no denying the fact that the previous divine Books also enshrined good and
virtue; they also taught the principles of morality and truthfulness and presented the mode
of living which was to God's pleasure. But none of them was comprehensive enough to
embrace all that is necessary for a virtuous human life. Some of them excelled in one
respect, others in some other. It is the Qur'an and the Qur'an alone which enshrined not
only all that was good in the former Books but also perfects the way of Allah and presents
it in its entirety and outlines that code of life which comprehends all that is necessary for
man on this earth.

FAITH IN GOD'S PROPHETS

Q: What's the difference between a Nabi and a Rasool?

A: Imam Fakhruddeen Raazi has explained the differences between a Rasool (prophet)
and a Nabi (messenger). A Rasool is one who has performed miracles and has received a
new Divine book. He establishes a new code of law (Shar'iah) and abrogates the previous
code of law and book. He has also visibly seen the angel that comes with the Divine
message, and the Rasool is commanded to invite the people towards the Deen.

A Nabi is one who is not given a new book, but rather establishes the book which was
revealed to the Rasool before him. He does not abrogate the book and the code of law
which was in vogue before him. He sees the angel in a dream or the Rasool of the time
informs him that he has been chosen as a Nabi. (Tafseer Raazi V1 p3212, Mafaateehul
Ghayb V23 p43)

All the Messengers of God belong to the same category and on a par with each other. If a
man confirms and believes in one of them, he must and ought to confirm all. The reason
is quite simple. Suppose ten men make one and the same statement; if you admit one of
them to be true, you admit the remaining nine of them as true, and if you belie anyone of
them, by implication you belie all of them. It is for this reason that in Islam it is necessary
to have implicit in anyone of the prophet would be a Kafir, though he might profess faith
in all the other Prophets.

It occurs in traditions that the total number of all the prophets sent to different peoples at
different times is 124,000. We have to believe positively in those of the prophets whose
names have been mentioned in the Qur'an Regarding the rest we are instructed to believe
that all Prophets sent by God for the guidance of mankind were true. Thus we believe in
all the prophets raised in India, China, Iran, Egypt, Africa, Europe, and other countries of
the world, but we are not in a position to be definite about a particular person outside the
list of prophets named in the Qur'an, whether or not he was a Prophet, for we have not
been told anything definite about him. Nor are we permitted to say anything against the
holy men of other religions. It is quite possible that some of them might have been God's

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Prophets that some of them might have been God's Prophets, and their followers
corrupted their teachings after their demise, just as the followers of Moses and Jesus
(God's blessings be upon them) have done. Therefore, whenever we express any opinion
about them, it would be about the tenets and rituals of their religions; as for the founders
of those religions, we will remain silent, lest we should become guilty of irreverence
towards a Prophet.

As for the fact of being Prophets of God and having been deputed by Him for teaching
the same straight path of 'Islam,' there is no difference between Muhammad and other
Prophets (God's blessings be upon them all), we have been ordered to believe in all of
them alike. But in spite of their equality in this respect, there are the following three
differences between Muhammad and other Prophets (God's blessings be upon them all):

1. The Prophets of the past had come to certain people for certain periods of time, while
Muhammad (God's blessings be upon him) has been sent for the whole world and for all
times to come.

2. The teachings of those Prophets have either disappeared altogether from the world, or
whatever of them remains is not pure, and is found intermingled with many erroneous
and fictitious statements. For this reason even if anyone wishes to follow their teachings,
he cannot do so. In contrast to this, the teachings of Muhammad (God's blessings be upon
him), his biography, his discoursed, his ways of living, his morals, habits, and virtues, in
short, all the details of his life and work, are preserved. Muhammad (God's blessings be
upon him), therefore, is the only one of the whole line of Prophets who is a living
personality, and in whose footsteps it is possible. To follow correctly and confidently.

3. The guidance imparted through the Prophets of the past was not complete and all-
embracing. Every Prophet was followed by another who effected alterations and additions
in the teachings and injunctions of his predecessors and, in this way, the chain of reforms
and progress continued. That is why the teachings of the earlier Prophets, after the lapse
of a certain period of time, were lost in oblivion. Obviously there was no need of
preserving former teachings when amended and improved guidance had taken their place.
At last the most perfect code of guidance was imparted to mankind through Muhammad
(God's blessings be upon him) and all previous codes were automatically abrogated, for it
is futile and imprudent to follow an incomplete code while the complete code exists. He
who follows Muhammad (God's blessings be upon him) follows all the Prophet, for
whatever was good and eternally workable in their teaching has been embodied in his
teachings. Whoever, therefore, rejects and refuses to follow Muhammad's teachings and
chooses to follow some other Prophet, only deprives himself of that vast amount of useful
and valuable instruction and guidance in Muhammad's teachings, which never existed in
the books of the earlier Prophets and which was revealed only through the Last of the
Prophets.

That is why it is now incumbent upon each and every human being to have faith in
Muhammad (peace be upon him) and follow him alone. To become a true Muslim (a

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follower of the Prophet's way of life) it is necessary to have complete faith in Muhammad
(peace be upon him) and to affirm that:

a. He is a true Prophet of God;

b. His teachings are absolutely perfect, free from any defect or error;

c. He is the Last Prophet of God. After him no Prophet will appear among any people till
the Day of Judgment, nor is any such personage going to appear in whom it would be
essential for a Muslim to believe .

The Finality of Prophethood

This brings us to the question of the finality of the Prophethood of Muhammad (blessings
of Allah and peace be upon him). We have already discussed the nature of Prophethood
and this discussion makes it clear that the advent of a prophet is not an everyday
occurrence. Nor is the presence in person of the Prophet essential for every land, people
and period. The life and teachings of the Prophet is the beacon to guide a people to the
right path, and as long as his teachings and his guidance are alive he is, as it were, himself
alive. The real death of a Prophet consists not in his physical demise but in the ending of
the influence of his teachings. The earlier Prophets have died because their followers
have adulterated their teachings, distorted their instructions, and besmirched their life
examples by attaching fictitious events to them. Not one of the earlier books Torah,
Zabur (Psalms of David), Injl (Gospel of Jesus), for exampleexists today in its original
text and even the adherents of these books confess that they do not possess the original
books. The life histories of the earlier Prophets have been so mixed up with fiction that an
accurate and authentic account of their lives has become impossible. Their lives have
become tales and legends and no trustworthy record is available anywhere. It cannot even
be said with certainty when and where a certain Prophet was born, how he lived and what
code of morality he gave to mankind. Thus, the real death of a Prophet consists in the
death of his teachings. By this criterion no one can deny that Muhammad (blessings of
Allah and peace be upon him) and his teachings are alive. His teachings stand
uncorrupted and are incorruptible. The Qur'an the book he gave to mankind exists
in its original text, without a word, syllable or even letter having been changed. The entire
account of his life his sayings, instructions and actions is preserved with complete
accuracy. It is as though it all happened yesterday rather than thirteen centuries ago. The
biography of no other human being is so detailed as that of Muhammad, the Prophet of
Islam
(blessings of Allah and peace be upon him). In everything affecting our lives we can seek
the guidance of Muhammad (blessings of Allah and peace be upon him) and the example
of his life. That is why there is no need of any other Prophet after Muhammad, the last
Prophet (blessings of Allah and peace be upon him).
Furthermore, there are three conditions, which necessitate the advent of a new Prophet
over and above the need to replace a deceased Prophet. These may be summed up as
follows:

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1.That the teachings of the earlier Prophets have been distorted or corrupted or they have
died and their revival is needed.
2.That the teachings of the Prophet who has passed away were incomplete and it is
necessary to amend them, improve on them or add something to them.
3."That the earlier Prophet was raised for a particular nation or territory and a Prophet for
another nation, people or country is required,
None of these conditions exist today.
The teachings of the last Prophet Muhammad (blessings of Allah and peace be upon him)
are alive, have been fully preserved and made immortal. The guidance he has shown unto
mankind is complete and flawless, and is enshrined in the Holy Qur'an. All the sources of
Islam are fully intact and each and every instruction or action of the Holy Prophet can be
ascertained without the least shadow of doubt.
Secondly, God has completed His revealed guidance through the Prophet Muhammad
(blessings of Allah and peace be upon him) and Islam is a complete religion for mankind.
God has said that, "Today I have perfected your Faith - religion for you, and have
completed my bounty upon you," and a thorough study of Islam as a complete way of life
proves the truth of these Quran words. Islam gives guidance for life in this world and in
the hereafter and nothing essential for human guidance has been left out. There is no
ground for new Prophethood on the plea of imperfection13. (13. Some people say that the
passage of time itself is a sufficient ground for the need of new guidance, and a religion,
which was revealed some thirteen centuries ago, must necessarily grow obsolete and
become a thing of the past. The objection is totally unfounded. The reasons may be
briefly stated as follows:
(a) Islam's teachings are eternal, because they have been revealed by Allah Who knows
all the past, present and future and Who Himself is eternal. It is the human knowledge
that is limited. It is the human eve, which cannot see into the dim vista of the future, not
God Whose knowledge is above all the limitations of time and space.
(b) Islam is based on human nature, and the nature of man has remained the same in all
times and epochs. All men are cast in the moulds of the earliest men and fundamental
human nature remains unchanged.
(c) In human life there is a beautiful balance between permanence and change. Neither is
everything permanent, nor is everything changeable. The fundamental principles, the
basic values, do not invite change. It is the outward forms which change with the passage
of time and which are changed while keeping in view certain principles, which are to be
observed. And Islam has catered for the needs of both permanence and change. The
Qur'an and the Sunnah propounded (he eternal principles of Islam, while through ljtihad
they are applied to every age according to its own needs. Islam is the only religion, which
has established machinery for the perennial evolution of human society in accordance
with the fundamental principles and permanent values of life.
(d) Scientifically, the human race is living in the age, which was inaugurated by the
advent of man on earth, and no fundamental evolutionary change has occurred in this
phase of existence. Civilisations have arisen and died, cultures have grown and withered,
empires have emerged and disintegrated. But the age in the great chain of cosmic
evolution remains the same. Therefore the view that guidance given some centuries back
automatically becomes obsolete with the passage of time is unfounded and superficial.

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Lastly, the Message of Muhammad (blessings of Allah and peace be upon him) was not
meant for any particular people, place or period. He was raised as the World Prophet
the messenger of truth for the whole of mankind. The Qur'an has commanded
Muhammad (blessings of Allah and peace be upon him) to declare: "0 mankind. I am
God's Messenger to all of you." He has been described as "a blessing for all (the people
of) the world" and his approach has been universal and human. That is why after him
there remains no need for new Prophethood and he, has been described by the Qur'an as
Khatam-an-Nabiyyin (the last of the chain of the true prophets14.) (14. The Qur'an and
the Hadith are very explicit on this point. The Qur'an says: "Muhammad is the Messenger
of God and the last of the Prophets" (xxxiii. 40). The Holy Prophet himself has said:
"There will be no prophet after me. "On another occasion he said: My relation to the
(long chain of the) Prophets can be understood by the parable of a palace: the palace was
most beautifully built. Everything was complete therein except the place for one brick. I
have filled in that place and now the castle has been completed" (ride Bukhari and
Muslim).
The only source, therefore, for the knowledge of God and His Way is Muhammad
(blessings of Allah and peace be upon him). We can know of Islam only through his
teachings, which are so complete and so comprehensive that they can guide men through
all ages to come. The world does not need a new prophet; it needs only such people as
have full faith in Muhammad (blessings of Allah and peace be upon him), to become the
standard-bearers of his message, propagate it throughout the world, and endeavour to
establish the culture which Muhammad (blessings of Allah and peace be upon him) gave
to man. The world needs such men of character as can translate his teachings into practice
and establish a society which is governed by Divine Law, whose supremacy Muhammad
(blessings of Allah and peace be upon him) came to establish. This is the mission of
Muhammad (blessings of Allah and peace be upon him) and on its success hinges the
success of Man.

BELIEF IN LIFE AFTER DEATH

The fifth article of Islamic Faith is belief in life after death. Prophet Muhammad (peace is
upon him) has directed us to believe in resurrection after death and in the Day of
Judgment.

(1) The essential ingredients of this belief, as the life of this world and of all that is in
it will come to an end on an appointed day. Everything will be annihilated. That
day is called Qayamah, i.e. the Last Day.
(2) That all the human beings who had lived in the world since its inception will then
be restored to life and will be presented before God who will sit in court on that
day. This is called Hashr: Resurrection
(3) . That the entire record of every man and woman of all their doings and
misdoings-will be presented before God for final judgment.
(4) .That God shall finally adjudge the reward of every person. He shall weigh
everyone's good and bad deeds. One who excels in goodness will be rewarded a

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goodly reward; one whose evils and wrongs overweigh his good deeds, will be
punished.

That the reward and punishment will be administered justly. Those who emerge
successful in this judgment will go to paradise and the doors of eternal bliss will be
opened upon them; those who are condemned and deserve punishment will be sent to
Hell-the abode of fire and torture.

The Need of this Belief

Belief in the life after death has always been a part and parcel of the teachings of the
Prophets. Every Prophet asked his followers to believe in it, in the same way as the last of
the Prophets, Muhammad (peace be upon him ), has asked us to do. This has always been
an essential condition of being a Muslim. All Prophets have categorically declared that
one who disbelieves in it, or casts doubts on it, is a Kafir. This is so, because denial of life
after death makes all other beliefs meaningless.

In your everyday life, whenever you are asked to do anything, you immediately think:
what is the utility of doing it and what harm is involved in doing it? This is the very
nature of man. He instinctively regards a useless action as totally unnecessary. You will
never be willing to waste your time and energy in useless, wasteful, and unproductive
jobs. Similarly, you won't be very eager to avoid a thing that is harmless. And the general
rule is that the deeper your conviction about the utility of a thing, the firmer would be
your response to it.

That is not all. If you reflect still deeper, you will come to the conclusion that belief in
life after death is the greatest deciding factor in the life of a man. Its acceptance or
rejection determines the very course of his life and behavior.

But a man who believes in the next world as well and has a firm conviction of the final
consequences of his acts would look upon things in their wider perspective and will
always keep the everlasting benefit or harm in view. He will do the good, however costly
it may be or however costly it may be to him or however injurious it may be and he will
avoid the wrong, however charming it may look..

Thus it is the belief or disbelief in life after death which makes man adopt different
courses in life. For one who does not believe in the Day of Judgment it is absolutely
impossible to fashion his life as suggested by Islam. Islam says: "In the way of God give
zakat (charity) to the poor." His answer is: "No, zakat will diminish my wealth ; I will,
instead, take interest on my money." And in its collection he would not hesitate to get
attached each and everything belonging to the debtors, though they are poor or hunger-
stricken. Islam says: "Always speak the truth and shun lying, though you may gain ever
so much by lying and lose ever so much by speaking the truth." But his reply would be: "
Well, what shall I do with a truth which is of no use to me here, and which instead brings
loss to me ; and why should I avoid lying where it can bring benefit to me without any
risk, even that of a bad name?"

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Life after Death: A Rational Vindication

Infact the constituents of the belief are rationally understandable. The fact is that
whatever Muhammad (peace be upon him) has told us about lift after death is clearly
borne out by reason. Although our belief in the that Day is based upon our implicit in the
Messenger of God, rational reflection not only confirms this belief but also reveals that
Muhammad's (peace be upon him) teachings in this respect are much more reasonable
and understandable than all other the following viewpoints are found in the world.

1. A section of the people says that there is nothing left of man after death, and that after
this life-ending event, there is no other life. According to these people, this belief has no
reality. They say that there is no possibility of it and such a belief is quite unscientific.
This is the approach and bring in western science in their support.

2. Another section of the people maintains that man, in order to bear the consequences of
his deeds, is repeatedly regenerated in this very world. If he lives a bad life, in the next
generation he will assume the shape of an animal, like a dog or a cat, etc, or some tree or
some lower kind of man. If his acts have been good, he will be reborn as a man into a
higher class. This view point is found in some Eastern religions.

3. There is a third viewpoint which calls for belief in the Day of Judgment, the
Resurrection, man's presence in the Divine Court, and the administration of reward and
punishment. This is the common belief of all the Prophets.

Now let us consider these viewpoints one by one. The first section, which arrogates to
itself the authority and support of science, alleges that there is no reality in life after
death. They say that they have never seen anybody coming back after his death. There is
not a single case of revival. We see that after death a man is reduced to dust. Therefore
death is the end of life and there is no life after death: But just think over this reasoning:
is this really a scientific argument? Is the claim really founded on reason? If they have not
seen any case of revival after death, they can only say that they do not know what will
happen after death. But, instead of remaining within this limit, they declare that nothing
will happen after death at the same time alleging that they speak out of knowledge! In
fact they merely generalize on ignorance. Science tells us noting negative or positive in
this respect and their assertion that life after death has no existence is totally unfounded.
Their claim is not dissimilar to the claim of an ignoramus who has not seen an airplane
and on that "knowledge" proclaims that aeroplanes have no existence at all! If anybody
has not seen a thing, it does not mean that that thing has no existence. No man, not even
the entire humanity, if it has not seen a thing, can claim that such a thing does not, or
cannot, exist. This claim is illusionary and is out and out unscientific. No reasonable man
can give it any weight.

Now look to belief of the second group. According to them, a human being is a human
being because in his previous animal form he had done good deeds; and an animal is an
animal because previously as a human being he had behaved badly. In other worlds to be
a man or animal is the consequence of one's deed's in one's former form. One may well

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ask: "Which of them existed first, man or animal?" If they say man preceded animal, then
they will have to accept that he must have been an animal before that, and given a human
form for its good deeds. If they say it was animal they will have to concede that must
have been a man before that who transformed into an animal for his bad deeds. This puts
us into a vicious circle and the advocates of this belief cannot settle any from for the first
creature, for every generation implies a preceding generation so that the succeeding
generation may be considered as the consequence of the former. This is simply absurd.

Now consider the third viewpoint. Its first proposition is: "This world will one day come
to an end.

God will destroy and annihilate the universe, and in its place will evolve another higher
and far superior cosmos."

This statement is undeniably true. No doubt can be cast upon its veracity. The more we
reflect on the nature of the cosmos, the more clearly it is proved that the existing system
is not permanent and everlasting, for all the forces working in it are limited in their
nature, and it becomes a certainty that one day they will be completely exhausted. That is
why the scientists agree that one day the sun will become cold and will give up all its
energy, the stars will collide with one another, and the whole system of the universe will
be upset and destroyed. Moreover, if evolution is true in the case of the constituents of
this universe, why it may not be true for the whole of it? To think of the universe
becoming totally non-existent is more improbable than that it will pass into another
evolutionary stage and another order of things will emerge in a much more improved and
ideal order.

The second proposition of this belief is that "man will again be given life". Is it
impossible? If so, how did the present life of man become possible? It is evident that God
Who created man in this world can do so in the next. Not only is it a possibility, it is also
a possibility, it is also a positive necessity, as will be show later.

The third proposition is that "the record of all the actions of man in this world is
preserved and be presented on the Day of Resurrection". The proof of the truth of this
proposition is provided here in these days by science itself. It was first understood that
the sounds which we make produce slight waves in the air and die out. Now, it has been
discovered that the sound leaves its impression on its surrounding objects and can be
reproduced. Gramophone records are made on the same principle. From this it can be
understood that the record of every movement of man is being impressed on all things
which come into contact with the waves produced by the movements. This shows that the
record of our entire deed is completely preserved and can be reproduced.

After considering all these questions no reasonable person can escape the conclusion that
the belief in life after death is the most acceptable to reason and common sense, and that
there is nothing in it which can be said to be unreasonable or impossible. Moreover, when
a true Prophet like Muhammad (peace be upon him) has stated this to be a fact and it

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involves nothing but what is good for us wisdom lies in believing it implicitly and not in
rejecting it without any sound reasons.

Belief in Al-Qada wal-Qadar (Divine Will)

Belief in al-qadar is the sixth pillar of faith, and no ones faith is complete without it.

One must believe that Allah knew everything before it came into being, and what will
happen to it afterwards. He then brought them into existence, all in accordance to His
Knowledge and Measure. Allah says:

"Verily, We have created all things with Qadar." (54:49)

Everything which occurred in the past that is occurring in the present and what will occur
in the future is known to Allah before it came into existence. Allah then brought it into
being, all in accordance to His Will and Measure. The Messenger of Allah said:

A person is not a Muslim until he believes in Qadar, its good and its evil consequences
until he knows that whatever happened to him would have never missed him, and what
missed him would never have occurred. (Tirmidthi #2144)

The belief in Qadar means to believe in four things:

1. To believe that Allah is well acquainted with everything taking place and His
knowledge encompasses everything.
2. To believe that Allah has pre-assigned the portions of everything in the Preserved
Tablet (Al-Lawh-ul-Mahfoodh). The Prophet said:

The first thing which Allah created was the Pen, and He said to it, Write. It
responded, What should I write? He said, Write everything that will occur until
the Day of Resurrection. (Abu Dawood 4700 & Timidhi #3319)

3. Nothing takes place in the heavens or on the earth without the will of Allah and
His wish; whatever Allah wills, takes place, and whatever He does not, will not
take place.
4. Allah, the Exalted, is the Creator of all things. There is no other creator besides
Him, nor is there a Lord other than Him This belief does not contradict the fact
that one must strive to attain things. To clarify this, if a person wants to become a
business man there are certain things to achieve this goal; such as to study and
work hard. After he does all that is in his power, he may be granted what he
wishes or not. The reason for this is that a person would realize that what he does
to achieve his goal is not in fact the true cause behind it; rather it is the Will of
Allah. These means to fulfill our goals are also considered from the Qadar of
Allah. The Prophet was asked:

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O Messenger of Allah, do the verses and supplications we recite and the

medicine we take to cure ourselves waive the Qadar of Allah? [He replied,] They
are from the Qadar of Allah. (Mustadrak al-Haakim, but with a weak chain).

The Merits of Belief in Qadaa and Qadar

1. One strengthens his dependence upon Allah [in achieving results] after fulfilling
their means.
2. One becomes pleased with whatever results, which in turn produces peace of heart
and spiritual comfort. Allah says:

"No evil befalls on the earth nor in your own souls, but it is in a book before We
bring it into existence; surely that is easy to Allah: So that you may not grieve for
what has escaped you, nor be exultant at what He has given you; and Allah does
not love any arrogant boaster." (57:22-23)

3. It eases the effects of calamities. The Prophet said:

The strong believer is better and more beloved to Allah than a weak believer, and
in each one there is good. Be keen to do what benefits you and seek Allah's help,
and do not be neglectful in doing so. And if any mishap befalls you, do not say, If
only I had only done such and such, but rather say, This is the Qadar of Allah,
and whatever He Wills He does (Qadarullaah wa maa shaa faal), for indeed, if,
opens the door for Shaytaans works. (Muslim #2664)

4. It increases ones reward and effaces his sins. The Prophet said:

No Muslims is fatigued, is stricken with illness, feels stress, worry, sadness, or

harm, not even a thorn which pricks him, except that Allah forgives sins through
it. (Bukhari #5318)

Belief in Qadar is not, as some mistakenly think, a call to put one's trust in Allah without
striving or fulfilling the means, for the Messenger of Allah replied to a person who asked
him:

Should I leave my camel untied and trust in Allah? He said, Tie it and trust in Allah.
(Tirmidhi #2517)

Four Components of Qadr

Al-'Ilm (Knowledge) - The belief that Allah (SWT) knows all things, in general and in
detail, from eternity to eternity, whether that has to do with His actions or the actions of
His slaves. Allah (SWT) says (interpretation of the meaning): "Truly, nothing is hidden
from God, in the earth or in the heavens" [3:5].

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Kitab (Writing) - The belief that Allah (SWT) has written everything, which will
happen until the day of judgement due to His knowledge, in al-Lawh al-Mahfooz (Book
of Decrees, preserved in heaven). Allah (SWT) says (interpretation of the meaning):
"Know you not that Allaah knows all that is in the heaven and on the earth? Verily,
it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allaah" [22:70].

Mash'eeah (Will) - The beliefe that nothing happens or does not happen without the
will of Allah (SWT). Allah (SWT) says (interpretation of the meaning): "He it is Who
shapes you in the wombs as He wills" [3:5] and "and Allaah does what He wills"
[14:27] and "And your Lord creates whatsoever He wills and chooses" [28:68]

Al-Khalq (Creation) - The beliefe that Allah (SWT) created everything. Allah (SWT)
says (interpretation of the meaning): "He has created everything, and has measured it
exactly according to its due measurements" [25:2] and "Allaah is the Creator of all
things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all
things" [39:62].

Do we have free will?

Again, the belief in qadr as it has been described above does not contradict the idea of
free will. We can do what we want to do and reject what we do not want to do. However,
we should have the correct understanding regarding the usage of the words "free will".
Will must be understood in the context that if you wish something to happen, it happens
and without any external force or a thing interfering. For example, the will of Allah
(SWT); He says "be and it is". On the contrary, we humans do not have such abilities.
Our choices are always influenced by many things and many times things not always
work the way we want. Therefore, it is only logical to conclude that we only have the
freedom of making free choices and we do not have free will. However, we could not
have had such ability without the will of Allah (SWT). Thus, our freedom of making
choices is exercised within the absolute will of Allah (SWT), which has determined and
permitted humans to make free choices of their own and it is the manifestation of Allahs
(SWT) absolute Will. Some atheists and philosophers argue that if Allah (SWT) knows
exactly what will happen, right down to every choice, then it constrains one's freedom of
making choices. However, their conclusions are hasty and this problem can be solved
with a simple analogy. For example, if a teacher knows that one of his students is going to
fail the final exam, due to his performance during whole year/term, it does not mean that
teacher is forcing the student to fail or making him fail. Having knowledge about
something does not mean that you are forcing it onto the other person or constraining
him.

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System of worship in Islam

1: Meaning of worship in Islam.

1: A worship of all the creatures

2: Purpose of Salaat.

1. It strengthens the belief in the Existence of God and transmits this belief into the
innermost recesses of mans heart.

2. It helps man to realize his natural and instinctive aspirations to greatness and high
morality, to excellence and virtuous growth.

3. It purifies the heart and develops the mind, cultivates the conscience and comforts
the soul.

4. It fosters the good and decent elements in man and suppresses the evil and
indecent inclinations.

The Islamic prayer and study its unique nature, it will reveal to us that it is not
merely a physical motion or a void recital of the Holy Book. It is a matchless formula of
intellectual meditation and spiritual devotion, of moral elevation and physical exercise,
all combined. It is an exclusively Islamic experience where every muscle of the body

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joins the soul and the mind in the worship and glory of God. It is difficult for anyone to
impart in words the full meaning of the Islamic prayer yet it can be said that it is :-

1. A lesson in discipline and willpower;

2. A practice in devotion to God and all worthy objectives;

3. A vigilant reminder of God and constant revelation of His Goodness;

4. A seed of spiritual cultivation and moral soundness;

5. A guide to the most upright way of life;

6. A safeguard against indecency and evil, against wrong deviation and stray;

7. A demonstration of true equality, solid unity, and brotherhood;

8. An expression of thankfulness to God and appreciation of Him;

9. A course of inner peace and stability;

10. An abundant source of patience and courage, of hope and confidence.

3: The Kinds of Prayer

The following are the various kinds of prayer:

1. Obligatory (Fard), which includes the five daily prayers and the Fridays noon
congregational prayer. Failure to observe these prayers on time is a serious and
punishable sin. However, funeral prayer which is known as Farad Kifayah in Arabic,
which is a collective duty, is also obligatory in the sense that if no one comes out to
perform the prayer on a deceased Muslim in a given community, the community as a
whole is deemed sinful in the sight of Allah, but if it is performed by some of the people,
then, the rest of the community are absolved of the sin.

2. Supererogatory (Wajib and Sunnah), which includes the prayers accompanying

the obligatory services, and the congregations of the two great festivals (Eeds). Failure to
observe these is a harmful negligence and a reproachable conduct.

3. Optional prayer which includes all voluntary prayers at any time of the day or the
night. Two periods have a special preference: the later part of the night until just before
the breaking of the dawn and the mid-morning period.

4: The Ablution (Wudu)

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Before offering the prayer one must be in good shape and pure condition. It is
necessary to wash the parts of the body which are generally exposed to dirt or dust or
smog. This performance is called Ablution (Wudu) and is preferably carried out as
follows:

1. Make the intention by heart.

2. Wash the hands up to the wrists, three times.

3. Rinse out the mouth with water, three times, preferably with a brush whenever it
is possible.

4. Cleanse the nostrils of nose by sniffing water into them, three times.

5. Wash the whole face three times with both hands, if possible, from the top of the
forehead to the bottom of the chin and from ear to ear.

6. Wash the right arm three times up to the far end of the elbow, and then do the
same with the left arm.

7. Wipe the whole head or any part of it with a wet hand, once.

8. Wipe the inner sides of the ears with the forefingers and their outer sides with the
thumbs. This should be done with wet fingers.

9. Wash the two feet up to the ankles, three times, beginning with the right foot.

At this stage the ablution is completed, and the person who has performed it is
ready to start his prayer. When the ablution is valid a person may keep it as long as he
can, and may use it for as many prayers as he wishes. But it is preferable to renew it as
often as possible. It is also preferable to do it in the said order, although it will be
accepted from those who fail to keep this order. Ablution in the said way is sufficient for
prayer unless it is nullified by any reason.

FASTING IN QURAN.

Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also
clear (Signs) for guidance and judgment (Between right and wrong). So every one of you
who is present (at his home) during that month should spend it in fasting, but if any one
is ill, or on a journey, the prescribed period (Should be made up) by days later. God
intends every facility for you; He does not want to put you to difficulties. (He wants you)
to complete the prescribed period, and to glorify Him in that He has guided you; and
perchance YOU shall be grateful . [al-Baqarah 2:185]

Meaning of fasting:

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Fasting is another unique moral and spiritual characteristic of Islam. Literally defined,
fasting means to abstain "completely" from foods, drinks, some human desires and
smoking, before the break of the dawn till sunset, during the entire month of Ramadan,
the ninth month of the Islamic year.

When Islam introduced this matchless institution, it planted an ever-growing tree of

infinite virtue and invaluable products. Here is an explanation of the spiritual meaning of
the Islamic Fasting:

1. It teaches man the principle of sincere Love: because when he observes Fasting he
does it out of deep love for God. And the man who loves God truly is a man who
really knows what love is.
2. It equips man with a creative sense of hope and an optimistic outlook on life;
because when he fasts he is hoping to please God and is seeking His Grace.
3. It imbues in man the genuine virtue of effective devotion, honest dedication and
closeness to God; because when he fasts he does so for God and for His sake
alone.
4. It cultivates in man a vigilant and sound conscience; because the fasting person
keeps his fast in secret as well as in public. In fasting, especially, there is no
authority to check man's behavior or compel him to observe fasting. He keeps it to
please God and satisfy his own conscience by being faithful in secret and in
public. There is no better way to cultivate a sound conscience in man.
5. It indoctrinates man in patience and selflessness, as through fasting, he feels the
pains of deprivation but he endures them patiently.
6. It is an effective lesson in applied moderation and willpower.
7. Fasting also provides man with a transparent soul, a clear mind and a light body.
8. It enables man to master the art of Mature Adaptability. We can easily understand
the point once we realize that fasting makes man change the entire course of his
daily life.
9. It grounds man in discipline and healthy survival.
10. It originates in man the real spirit of social belonging, unity and brotherhood, of
equality before God as well as before the law.
11. It is a Godly prescription for self-reassurance and self-control.

Fasting Ramadan is obligatory on every responsible and fit Muslim. But there are other
times when it is recommended to make voluntary fasting, after the Traditions of Prophet
Muhammad. Among these times are Mondays and Thursdays of every week, a few days
of each month in the two months the coming of Ramadan, i.e., Rajab and Sha'ban, six
days after Ramadan following the 'Eid-ul-Fitr Day. Besides, it is always compensating to
fast any day of any month of the year, except the 'Eid Days and Fridays when no Muslim
should fast.

However, we may repeat that the only obligatory fasting is that of Ramadan - which may
be 29 or 30 days, depending on the moon's positions. This is a pillar of Islam, and any
failure to observe it without reasonable excuses is a grave sin in the sight of God.

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Who Must Fast?

Fasting Ramadan is compulsory upon every Muslim, male or female, who has these
qualifications:

1. To be mentally and physically fit, which means to be sane and able.

2. To be of full age, the age of puberty and discretion, which is normally about
fourteen. Children under this age should be encouraged to start this good practice
on easy levels, so when they reach the age of puberty they will be mentally and
physically prepared to observe fasting.
3. To be present at one's permanent settlement, your home town, one's farm, and
one's business premises, etc. This means not to be on a journey of about fifty
miles or more.
4. To be fairly certain that fasting is unlikely to cause you any harm, physical or
mental, other than the normal reactions to hunger, thirst, etc.
Exemption From Fasting:
These said qualifications exclude the following categories:

1. Children under the age of puberty .

2. Insane people who are unaccountable for their deeds. People of these two
categories are exempted from the duty of fist, and no compensation or any other
substitute is enjoined on them.
3. Men and women who are too old and feeble to undertake the obligation of fast
and bear its hardships. Such people are exempted from this duty, but they must
offer, at least, one needy poor Muslim an average full meal or its value per person
per day.
4. Sick people whose health is likely to be severely affected by the observance of
fast. They may postpone the fast, as long as they are sick, to a later date and make
up for it, a day for a day.
5. Travelers may break the fast temporarily during their travel only and make up for
it in later days, a day for a day
6. Pregnant and women feeding their children may also break the fast, if its
observance is likely to endanger their own health or that of their infants. But they
must make up for the fast at a delayed time, a day for a d

It should be understood that here, like in all other Islamic undertakings, the intention
must be made clear that this action is undertaken in obedience to God, in response to His
command and out of love of Him.

The fast of any day of Ramadan becomes void by intentional eating or drinking or
smoking , and by allowing anything to enter through the mouth into the interior parts of
the body. And if this is done deliberately without any lawful reason, this is a major sin
which only renewed repentance can expiate.

If anyone, through forgetfulness, does something that would ordinarily break the fast,
observance is not nullified, and his fast stands valid, provided he stops doing that thing
the moment he realizes what he is doing.

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On completion of the fast of Ramadan, the special charity known as Sadagat-ul-Fitr

(charity of ' Fast-breaking) must be distributed before 'Eid-ul-Fitr (approximately), seven
dollars per head.
General Recommendations:
It is strongly recommended by Prophet Muhammad to observe these practices especially
during Ramadan:

1. To have a light meal before the break of the dawn, known as Suhoor.
2. To eat a few dates or start breaking the fast by plain water right after sunset,
saying this prayer Allah humma laka sumna, wa 'ala rizqika aftarna. (O God! for
Your sake have we fasted and now we break the fast with the food You have given
us).
3. To make your meals as light as possible because, as the Prophet put it, the worst
thing man can fill is his stomach.
4. To observe the supererogatory prayer known as Taraweeh.
5. To exchange social visits and intensify humanitarian services.
6. To increase the study and recitation of the Qur'an.
7. To exert the utmost in patience and humbleness.
8. To be extraordinarily cautious in using one's senses, one's mind and, especially,
the tongue; to abstain from careless gossip and avoid all suspicious motions.

Zakat in Islam.
Meaning of Zakat:

Linguistically, ZAKAT has two meanings: purification and growth. Technically, it means
to purify one's possession of wealth by distributing a prescribed amount to the poor, the
indigent, the slaves or captives, and the wayfarer.
Zakat is one of the five pillars of Islam. It has been mentioned, along with daily Prayers
(Salaat / Namaz), over seventy times in the Quran. Allah's word commanding ".....and
establish regular Salaat and GIVE regular Zakat....." are referred to in many parts of the
Quran. From this we can conclude that after Salaat, Zakat is the most important act in
Islam. Just as Salaat is the most important act of worship which has to be performed
bodily, so is Zakat the main act of worship which has to be performed monetarily. Those
who fulfill this duty have been promised abundant reward in this world and hereafter.
Whoever evades Zakat has been warned in the Qur'an and Hadith of the consequences.
There are many major benefits of giving Zakat:
It reminds Muslims of the fact that whatever wealth they may possess is due to the
blessings of Allah and as such it is to be spent according to the His commands.
Zakat functions as a social security for all. Those who have enough money today
pay for what they have. If they need money tomorrow they will get what is
necessary to help them live decently.
Zakat payer pays his dues to Allah as an act of worship, a token of submission and
an acknowledgment of gratitude. The receiver of Zakat receives it as a grant from
Allah out of His bounty, a favor for which he is thankful to Allah.
Economically, Zakat is the best check against hoarding. Those who do not invest
their wealth but prefer to save or hoard it would see their wealth dwindling year

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after year at the rate of the payable Zakat. This helps increase production and
stimulates supply because it is a redistribution of income that enhances the
demand by putting more real purchasing power in the hands of poor.

Zakat is obligatory upon a person if :

He or she is an adult, sane, free and Muslim.
He/she must possess wealth in excess of specified minimum (Nisaab) excluding
his or her personal needs (clothing, household furniture, utensils, cars etc. are
termed article of personal needs).
It should be possessed for a complete lunar year.
It should be of productive nature from which one can derive profit or benefit such
as merchandise for business, gold, silver, livestock etc.

The amount of wealth which makes one liable for Zakat is called Nisaab. The Nisaab as
fixed by Prophet Muhammad (P.B.U.H) is as follows

Gold 87.48 Gram 7.50Tolas 1350Grains .

Silver 612.36Gram 52.50Tolas 9450Grains.

Nisaab of cash, stock or bonds, other cash assets is the equivalent amount of Gold or
Silver. Nisaab is calculated by adding up the cash value of all the assets such as gold,
silver, currency etc. and if it is equal TO or in excess of the minimum Nisaab as specified
in the above table, the Zakat is due at the rate of 2.5%. The payment of Zakat is
compulsory on the excess wealth or effects which is equal to or exceeds the value of
Nisaab, and which is possessed for a full Islamic year. If such wealth decreases during the
course of the year and increases again to the value of Nisaab before the end of the year,
the Zakat then must be calculated on the full amount that is possessed at the end of the
year.

TYPES OF WEALTH ON WHICH ZAKAT IS IMPOSED:

1. Gold and silver, in any form.

2. Cash, bank notes, stocks, bonds etc.
3. Merchandise for business, equal to the value of Nisaab.
4. Live stock.
5. On income derived from rental business.

DISTRIBUTION OF ZAKAT:

1. Zakat should be given as soon as possible after it becomes due.

2. All of the Zakat can be given to one person or to several persons.
3. A poor man cannot be paid for his work from Zakat nor can Zakat be given in
payment of services, except to the people appointed by the Islamic government to
collect Zakat.

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4. Zakat will only be valid if the recipient is made the owner of that amount. If, for
example, a few needy persons are fed a meal from Zakat money, then Zakat will
not be fulfilled as they were not made owners of the food.
5. Zakat cannot be given for the construction of Masjid, Madrasah, Hospital, a well,
a bridge or any other public amenity.
6. Zakat can be paid in kind from the same merchandise on which it is due, or
alternatively, it could be paid in cash.

TYPES OF WEALTH ON WHICH ZAKAT IS NOT IMPOSED:

1. On any metals other than gold or silver.
2. Fixtures and fittings of a shop, car, trucks or any delivery vehicle etc., which is used
in running business.
3. Diamonds, pearls, other precious or semi precious stones which are for personal
use.
4. There is no Zakat on personal residence, household furniture, pots and pan, personal
clothing, whether they are in use or not.
5. There is no Zakat on a person whose liabilities exceed or equal his assets. (Home
Mortgage in this country is not to be counted as personal liability for the Zakat
purpose).

RECIPIENTS OF ZAKAT:
The recipients of Zakat, according to Quran are as follows: "Alms are for the poor and
the needy, and those employed to administer (the funds); for those whose hearts have
been (recently) reconciled (to truth); for those in bondage and in debt; and for the
wayfarer: (Thus is it) ordained by Allah, and Allah is full of Knowledge and Wisdom."
(Quran 9:60)
1. FUQARA: people who are poor and who possess more than their basic needs but
do not possess wealth equal to Nisaab.
2. MASAKEEN: people who are destitute and extremely needy to the extent they
are forced to beg for their daily food rations.
3. AL-AMILEEN: people appointed by an Islamic Government to collect Zakat.
4. MU-ALLAFATUL-QULUB: persons who have recently accepted Islam and are
in need of basic necessities who would benefit from encouragement by Muslims
which would help strengthen their faith.
5. AR-RIQAAB: slaves who are permitted to work for remuneration and have an
agreement from their masters to purchase their freedom on payment of fixed
amounts.
6. AL-GHAARIMEEN: persons who have a debt and do not possess any other
wealth or goods with which they could repay that which they owe. It is
conditional that this debt was not created for any un-Islamic purpose.
7. FI-SABILILLAH: persons who have to carry out an obligatory deed which has
become obligatory on them and subsequently (due to loss of wealth) are unable to
complete that obligation.
8. IBN-US-SABEEL: persons who are travelers and during the course of their
journey do not possess basic necessities, though they are well to do at home. They
could be given Zakat in order to fulfill travel needs to return home.

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PERSONS WHO CANNOT BE GIVEN ZAKAT:

1. Zakat cannot be given to the descendants of Muhammad (P.B.U.H);
2. Zakat cannot be given to parents and grandparents. In the same manner one's
children and grandchildren cannot be given Zakat. A husband and wife cannot
give Zakat to each other.

VIRTUES OF ZAKAT: Allah says in the Quran: "The parable of those who spend their
wealth in the way of Allah is that of a grain of corn. It grows seven ears and each ear has
hundred grains. Allah increases manifold to whom He pleases." (Quran 2:261) It is stated
in the Hadith that by giving Zakat the following benefits are derived:
1. Gain the pleasure of Allah.
2. Increase in wealth and protection from losses.
3. Allah's forgiveness and blessings.
4. Protection from the wrath of Allah and from a bad death.
5. A shelter on the Day of Judgment;
6. Security from seventy misfortunes.

THE PUNISHMENT FOR NOT GIVING ZAKAT:

Allah says in the Quran: "And there are those who hoard gold and silver and do not
spend it in the way of Allah, announce to them a most grievous penalty (when) on the
Day of Judgment heat will be produced out of that wealth in the fire of Hell. Then with it
they will be branded on their forehead and their flanks and backs. (It will be said to
them) This is the treasure which you hoarded for yourselves, taste then the treasure that
you have been hoarding." (Al-Quran 9:34-35)

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Ihram:

Ihram is the intention of the person willing to perform all rites of 'Umrah or Hajj . Each
direction coming into Makkah has its own Miqat. It is recommended that the one who
intends to perform Hajj makes Ghusl (a shower with the intention to purify one's self),
perfumes his body, but not his garments, and puts on a two piece garment with no
headgear.One piece to cover the upper part of the body, and the second to cover the lower
part. For a woman the Ihram is the same except that she should not use perfumes at all
and her dress should cover the whole body decently, leaving the hands and the face
uncovered.

Talbeyah:

It is recommended to repeat the well known supplication of Hajj, called Talbeyah, as

frequently as possible from the time of Ihram till the time of the first stoning of Jamrat
Al-Aqabah in Mina. Men are recommended to utter the Talbeyah aloud while women are
to say it quietly. Talbeyah is :

"Labbayka Allahumma Labbayk. Labbayka La Shareeka Laka Labbayk. Inna-alhamda

Wan-ntimata Laka Walmulk. La Shareek Lak." (Here I am at your service. O my Lord,
here I am. Here I am. No partner do You have. Here I am. Truly, the praise and the
provisions are Yours, and so is the dominion. No partner do You have.)

Tawaf:

When a Muslim arrives to Makkah, he should make Tawaf around the Ka'bah, as a
gesture of greeting Masjid Al-Haraam. This is done by circling the Ka'bah seven times in
the counterclockwise direction, starting from the black stone with Takbeer and ending
each circle at the Black Stone with Takbeer, keeping the Ka'bah to one's left. Then the
pilgrim goes to Maqam Ibrahim (Ibrahim's Station), and performs two rak'ah behind it,
close to it if possible, but away from the path of the people making Tawaf. In all cases
one should be facing the Ka'bah when praying behind Maqam Ibrahim.

Sa'i:

Sai is a walk between the mountains of SAFA and MARVA .Its obligatory in hajj and if
some one has the intention of Umrah his umrah is completed with this obligation.

Stay at Arafat :

On the 9th day of Thul-Hijjah, the Day of Arafat, the pilgrims stay in Arafat until sunset.
The pilgrims pray Dhuhr and Asr at Arafat, shortened and combined dur ing the time of
Dhuhr to save the rest of the day for glorifying Allah and for supplication asking
forgiveness. A pilgrim should make sure that he is within the boundaries of Arafat, not
necessarily standing on the mountain of Arafat.

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Stoning Jamrat Al-Aqabah :

When the pilgrims arrive at Mina, they go to Jamrat Al-Aqabah where they stone with
seven pebbles glorifying Allah "Allah-u Akbar" at each throw and calling on Him to
accept their Hajj.

Sacrifice :

After stoning Jamrat Al-Aqabah, the pilgrim goes to slaughter his sacrifice either
personally or through the appointment of somebody else to do it on his behalf. A pilgrim
should slaughter either a sheep, or share a cow or a camel with six others.

Shaving the head or trimming the hair

The final rite on the tenth day after offering his sacrifice is to shave one' s head or to cut
some of the hair. Shaving the head is, however, preferable for it was reported that the
Prophet prayed three times for those who shaved their heads, when he said: "May Allah's
Mercy be upon those who shaved their heads." Bukhari and Muslim. For women, the
length of hair to be cut is that of a finger tip.
Tawaf Al-Ifadhah :

Tawaf Al-Ifadhah is a fundamental rite of Hajj. The pilgrim makes Tawaf-AIIfadhah by

visiting Al-Masjid AlHaraam and circling the Ka'bah seven times and praying two Rak'ah
behind Maqam Ibrahim.

Farewell Tawaf :

Farewell Tawaf is the final rite of Hajj. It is to make another Tawaf around the Ka'bah.

Types of Hajj:

1. Hajj Mufrad:All conditions of the Hajj Mufrad are same as described above. One
enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.

2. Hajj Tamattu :This is Hajj when Umra is performed before the Hajj. The pilgrim
removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again
for Hajj.

3. Hajj Qiran: In this Hajj, the pilgrim enters into the state of Ihram for both Umra and
the Hajj at one time.

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DEEN

Allah (swt) says:

(The deen (religion) before Allah (accepted by Allah) is Islam.) [Quran 3:19]

The word deen and the word Islam were mentioned many times in the Quran,
The word deen is used in the Arabic language to give different meanings, most
importantly are:

1-Subjugation, authority, and ruling

a. Allah (swt) subjugated people to obey him. Subjugated here is a literal translation of
the word deen.

b. Allah (swt) has authority over people. Authority here is another literal translation of
the word deen.

2-Obedience and submission due to subjugation.

3-The method and the habit.

4-Punishment, reward and judgment.

These four linguistic meanings constitute the concept of the word deen in the Quran.
Therefore, deen implies a comprehensive system of life that is composed of four parts:

1-The ruler ship and the authority belong to Allah (swt) only.

2-The obedience and submission are to Allah (swt).

3-The comprehensive system (intellectual and practical) is established by this authority

(Allah).

4-The reward given by this authority (Allah) to those who followed the system and
submitted to him and the punishment inflicted upon those who rebel against it and
disobey it.

Based on this definition of deen, we can conclude that it is a submission, and worship
by man for the creator, the ruler, the subjugator in a comprehensive system of life with all
its belief, intellectual, moral and practical aspects.

After understanding this definition of the Arabic word deen, we realize that it is not
correct to translate it into English using the word religion".

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Definition of Shariah:

Definition of scholars. Shariah is

1:scholarly opinions based on Quran and Sunnah.

2:Khurram Murad suggests that Deen and Shariah are synonymous. However, it is also
equivalent to "Islamic Law"

3: by Khurram Murad suggests that Shariah is "eternal". Also, "equally valid for all
circumstances.

4: Qutb suggests that Shariah includes EVERY aspect of our lives.

5: Qaradawi suggests Shariah is comprehensive; uses law interchangeably with Shariah;

considers "eternal"

6: by various sources suggest an equivalence between Shariah and Islamic Law.)

Basic sources of sharia

The meaning of Shariah ;
In literal meaning Shariah signifies:
Wide, Lightened and Straight Path,
In technical term it embodies the laws and orders ordained by Allah Almighty, through
his Prophets. All Prophets came with one Deen but different Shariahs. Islamic shariah is
the last and for all times to come.
And unto thee have We revealed the scripture with the truth confirming whatever
scripture was before it and a watcher over it so judge between them by that which Allah
hath revealed and follow not their desire away from the truth which hath come unto thee
(Almaida 48)

The Function of Shariah:

Shariah is
1. To promote ma-arofat; Wajbat, Matlobat, Mubah
2. To prohibit from Munkrat ;Haram, Makroh.

1. Primary sources of Islamic law

Quran
Sunnah
2. Dependent sources of Islamic Law
Ijma
Qyas
Ijtahad.

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1:Quran:
Introduction:
It is the book lying down the basic framework and out lines related to all kind of laws.
The regulations and legal orders and Laws are mainly referred to in Sura Al-Baqra,
Alnisa, Ale Imran,Al-Maida,Al-Talaq,and Bani Israil but it is not restricted to any
specific part or Surahh.

Important Characteristics of Quran as main source of law ;

Quran is the Constitution

It has same supremacy over general laws and other sources which a constitution has over
general laws.
Flexibility
Unalterable Nature of Quran.

THE QURAN AS SOURCE OF SHARIAH:

The Quran was revealed to the Prophet (pbuh) gradually, over 23 years. The essence of
its message is to establish the oneness of God and the spiritual and moral need of man for
God. This need is fulfilled through worship and submission, and has ultimate
consequences in the Hereafter.

The Quran is the word of God. Because of its inimitable style and eloquence, and, above
all, the guidance and legal provisions it came with, it ensures the worldly and next-
worldly welfare of humanity.

God Most High said, Verily, this Quran guides to that which is best, and gives glad
tidings to the believers who do good that theirs will be a great reward. (Quran, 17: 9)
And, There has come unto you light from God and a clear Book, whereby God guides
those who seek His good pleasure unto paths of peace. He brings them out of darkness
unto light by His decree, and guides them unto a straight path. (Quran, 5: 15)

2:Sunnah

Meaning:
literal; way path, Road
Term; practices and words of the Holly Prophet (PBUH)

24. SUNNAH AS A SOURCE:

The Sunnah is the second source of Islamic law. Sunnah is an Arabic word which means
"Method". It was applied by the Prophet Muhammad (peace be upon him) as a legal term
to represent what he said, did and agreed to. Its authority is derived from the text of the
Quran. The Quran says,

"For you the life of the Prophet is a model of behaviour" (33:21).

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Many books of traditions were compiled by the companions of the Prophet (p.b.u.h.).
These were later on incorporated in the great collections of Hadith (i.e. traditions) Books
of Bukhari, Muslim etc. The collectors of traditions adopted a very scientific system in
collecting the Traditions. They did not record any tradition except with the chain of
narrators. Every tradition gives the name of the last narrator of the tradition from whom
he learnt the tradition and so on back to the Prophet or Companion of the Prophet. The
Sunnah, which is established through reliable narrators, is fully dependable as legal
element.

The Quran and the Sunnah are complimentary. The meaning of the Quran is general in
nature, the Sunnah makes it specific and particular. The Sunnah explains the instructions
of the Quran. The Quranic injunction is sometimes implicit, the Sunnah makes it explicit
by providing essential ingredients and details.

The Quran and the Sunnah are the primary sources of Islamic law. Ijma (that is consensus
of opinion of scholars) and Qiyas (that is laws derived through analogical deduction) are
the secondary or dependent sources of Islamic law or Shariah.

3: IJMA (CONSENSUS)

Ijma or the consensus of scholars signifies the importance of delegated legislation to the
Muslim community. The Muslim society requires such a rule making power to meet the
practical problems for implementation of Islamic Shariah (Islamic Law). Ijma has been
technically defined as the consensus of the jurists of a certain period over a religious
matter. Ijma is considered a sufficient evidence for action because the Prophet of Islam
said, "Muslim (majority or main body) will never agree on a wrong mailer". As such the
agreement of the scholars of Islam on any religious matter is a source of law in Islam
(Ref: Principles of Islamic Jurisprudence by M. Hashim Kamali).

4:QIYAS

Qiyas is the fourth important source of Islamic law. Qiyas means analogy. Qiyas or
analogy is resorted to in respect of problems about which there is no specific provision in
the Quran or the Sunnah of the Prophet. In such issues the scholars have derived law
through analogical deduction on the basis of the provisions of the Quran and the Sunnah
on some similar situation. The scholars have developed detailed principles of analogical
deductions or Qiyas in the books of Islamic jurisprudence.

5:IJTIHAD.

Qiyas is a kind of Ijtihad. The Prophet has permitted Ijtihad that literally means 'to exert'.
Technically it means to exert with a view to form an independent judgement on a legal
issue. ljtihad is the Islamic method of facing the new situations and problems in the light
of the general principles of the book of Allah (SWT), the Quran and the traditions of the
Prophet or the Sunnah.

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Apart from Qiyas, there are other methods of Ijtihad such as Istihsan (that is juristic
preference from different interpretations) and Masalaha (that is moral consideration).

In addition to the above sources, the practices of the Khulafa-e-Rashidun (first four rulers
of Islam), the decisions of the judges and the customs of the people are also considered
sources of Islamic law in matters which are not spelled out in the Quran and the Sunnah.

The Nature of Islamic Law

Islamic law, known as the shari 'ah, is the framework of ultimate reality and the ethical
guidance that Muslim scholars have derived from the direct Revelation of Allah to man.
Although Allah reveals the pattern of ultimate truth indirectly through the workings of the
physical universe and in the observable nature of man, the ultimate source of knowledge
about both physical and metaphysical reality - and therefore the ultimate source of the
shari'ah - is the Qur'an. This divine text was revealed directly in human language to the
Prophet Muhammad (saws), and is exemplified in the sunnah, which reports the Prophet's
understanding of this Final Revelation as shown through his words and deeds.

All Revelation to the Jewish Prophets (saws) and to Jesus (saws) is binding on Muslims
unless specifically abrogated in the Qur'an. The shari'ah is a specific form of the sharh' or
path to God which the Qur'an states was revealed to all the prophets of the Abrahamic
succession.

Since the major purpose of Islamic law is to guide man's search for truth, shari'ah touches
on both transcendent and material experience. All aspects of every person's spiritual
understandings and undertakings, which come under the rubric of purification, or tazki
'yah, should be consciously subject to the reality-check of Islamic law. This deeply
spiritual nature of the shari' ah provides the perspective for understanding and acting in
accordance with the ethical or moral standards that the creator has provided to guide
every person's and cornmunity's relations with other humans and with the rest of
Creation. The shari'ah therefore provides the ultimate criteria for judgment on every
aspect of one's individual and social life.

Ethics and Morality in Islam:

The Definition of Morality:

The term morality can be used either

1. Descriptively to refer to a code of conduct put forward by a society or some other

group, such as a religion, or accepted by an individual for his own behavior.
2. Normatively to refer to a code of conduct that, given specified conditions, would
be put forward by all rational persons.

The Holy Qurn has repeatedly drawn our attention to Divine laws of nature because
the source and origin of these laws are the Divine attributes which are a prerequisite

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for making a human being into a moral being, so that he should, as far as his human
limitations allow, make the Divine Character,

The whole of the Holy Qurn is full with moral teachings, and the entire canvas of
the Divine plan of human existence on earth is under its purview.

If we analyze its moral code we would find in it a world of personal ethics, family
morals, social morals, business, political ethics, and literary ethics (e.g. 2:177-209; 2:215-
242). In short there is not an aspect of human actions, psychological conditions,
circumstances, rights, excellence and etiquette which has been left out of the Qur'nic
moral teachings.

Importance of morality:

One of the most important aspects of a Muslim's life is for him to have a high standard of
morals. Since the beginning of Islam, Prophet Muhammad (S.A.W.) was mainly
concerned with teaching and disciplining Muslims to have the best manners and the best
personal characteristics. His personal life and behavior were reflective of his teachings,
which were revealed to him by Allah (S.W.T.). In the Noble Qur'an , in surat Al-Qalam,
Allah (S.W.T.) describes prophet Muhammad (S.A.W.) saying: And verily, you (O
Muhammad) are on an exalted standard of character. (Verse 4)

The prophet's (S.A.W.) high standard of manners made him a model for all Muslims to
follow. The prophet (S.A.W.) used to emphasize how important good manners are for
Muslims. For example, Imams Bukhari and Muslim reported that the prophet mentioned
the following:

The best of you is the best among you in conduct.

In another authentic narration, the prophet (S.A.W.) mentioned that:
The heaviest thing to be placed in the balance of a believing slave on the Day of
Judgment will be good behavior. And Allah hates the one who uses bad
language.

Someone once asked the prophet (S.A.W.) what deed would lead a man to paradise, and
he answered:
Taqwa of Allah (piety) and good conduct.
In other hadiths the prophet (S.A.W.) made distinctions among Muslims based on
their behaviors; the prophet (S.A.W.) said:

The most perfect man in his faith, among the believers, is the one whose
behavior is the most excellent; and the best of you are those who are the best to
their wives.

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He even clarified that people will be on different levels in Paradise based on their good
manners saying:
The dearest and nearest among you to me on the Day of Resurrection will be the
one who is the best in conduct

Ethical system of Islam is different from other ethical systems today.

Unlike other systems, the ethical system in Islam derives from a divine source. This
divine source is the revelation from Allah (S.W.T). Therefore, this system cannot be
changed, or manipulated to fit our desires. It applies no matter what the time or place.
This system has not been changed for thousands of years, it cannot be changed today, and
it will never change until the Day of Judgment. No one, no matter who has the authority
to change or alter this system, even if the whole world wants to change it. What was
considered good morals in the past will remain as good moral throughout time. What was
considered, as bad moral in the past will remain as bad morals forever, even if society
accepts it as a norm. The system of ethics is not affected by cultural norms, because Allah
(S.W.T) is the One who determined what is acceptable and not acceptable.

The Noble Qur'an is very detailed and clearly mentions the significance of good manners,
just like it mentions the importance of belief, the importance of worship, and all our daily
affairs.

The Noble Qur'an mentions several good acts of morality repeatedly, for example:

Dealing with your parents in the best manner

Being nice to your relatives and neighbors
Taking care of orphans and the poor
Telling the truth and being honest
Being sincere in all of your intentions
Fulfilling your promises
Treating all people fairly

The Noble Quran goes as far as to teach us the way that we should walk. Allah (S.W.T.)
says, in surat Luqman And, be moderate in your walking. (Verse 19), and in surat Al-
Furqan, Allah (S.W.T.) says And the servants of the most Beneficent (Allah) are those
who walk on the earth in modesty. (Verse 63), and also, in surat Al-Isra', Allah (S.W.T.)
And walk not on earth with conceit and arrogance. Verily, you can neither slit nor
penetrate the earth, nor can you attain a stature like the mountains in height. (Verse 37)

The Noble Qur'an also teaches us the way we should behave in a gathering, Allah
(S.W.T.) says, in surat Al-MujadilahO you who believe! When you are told to make
room in assemblies do so, Allah will provide enough room for you. (Verse 11)

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And unlike other ethical systems, Islam's moral system is a very detailed and complete
package. Islam addresses every aspect of human life, no matter how minor. It is a
complete packageit does not lack anything that needs to be completed nor does it have
any defects that need to be amended.

It even guides us on the treatment of animals. The prophet Muhammad (S.A.W.) said:

Fear Allah when you treat the animals, take care of them, keep them in good
health no matter whether you ride on them or are raising them for their meat.
In another hadith, the prophet Muhammad (S.A.W.) said: when you slaughter
an animal, make your slaughter in the best manner. Let one of you sharpen his
knife and give ease to the animal (in order to reduce the pain).

In short, forbearance, honesty, truthfulness, steadfastness, contentment, self-control,

bravery, chastity, all these are moral qualities of high values, yet these become a part of
the list of good moral qualities only if they are free of all ill-intentions.

First moral duty:

Honesty:

Islam orders the Muslim to be honest to himself and others. This order repeatedly comes
in the Noble Qur'an and the sayings of Prophet Muhammad (SAWS). Islam orders the
Muslim to tell the truth even if it is against the teller's interest. Orders him not to cheat or
deceive other people. A Muslim is ordered by Allah to be honest in his words and deeds,
privately and publicly alike.

Implication of Honesty :

Honesty in words implies telling the truth in all cases and under all conditions. Honesty
also implies fulfilling the promise, whether written or given orally, in text and spirit.
Honesty also implies giving the right advice to the one who asks for it.

Honesty also implies doing one's work as sincerely and as perfectly as possible. Honesty
also implies carrying out duties as fully as possible whether the person is supervised or
not. Honesty means giving every person his due rights without his asking for these rights.

Honesty means doing the right thing in the right way at the right time. Honesty means
objectivity in judgment, objectivity in evaluation, and objectivity in decisions of all types.
Honesty implies the right selection of personnel and the right promotion of personnel,
i.e., selection by merit and promotion by merit, not by temper or favouritism or personal
relations.

Honesty is a blanket term that covers a wide range of traits. It covers telling the truth,
sincerity in work, carrying out duties, fulfilling one's word, objective judgments, and

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objective decisions. Honesty is the opposite of lying, the opposite of bluffing, the
opposite of hypocrisy, the opposite of favoritism, and the opposite of deceit.

External and Internal Honesty:

By external honesty means honesty, which is judged by other people. By internal honesty,
I mean honesty which is judged by the person himself alone.

The reward of external honesty comes from Allah, from people, and from the
psychological satisfaction the honest person feels. When you are honest, you are liked by
God and people whom you deal with. Your honesty gives you the social approval you
need and here comes the social value of honesty.

Further, when everybody is honest, a great deal of human problems disappear including
lying, cheating, bluffing, stealing, forgery, and many other social diseases. In other
words, honesty is something you give and something you take: others enjoy your honesty
and you enjoy their honesty.

In the absence of honesty, many social diseases appear. If a person is dishonest, he is

ready to tell lies, to bribe, to be bribed, to distort the truth, to cheat, to forge, to deceive
others, and to break his promises. A dishonest person is a totality of diseases. He is ready
to misbehave at any time. Each time he misbehaves, he causes a great disturbance or
harm to one person or to a group of persons or to the whole nation, in some cases.

Internal Honesty: Thus honesty is a factor in the psychological health of the honest
person himself and the health of other persons whom he deals with. However, Islam
emphasises internal honesty, i.e., honesty which is judged by the person himself and
cannot be seen by other people.

It often happens that a person acts privately. Sometimes we act with nobody seeing us. A
believer in Allah feels that although no person is watching him, Allah is watching. This
continuous watch of Allah develops the concept of internal honesty or conscience in the
believer. This means that internal honesty becomes an overall strategy of the believer.

The Muslim is to be honest, internally and externally, privately and publicly, whether
observed by other people or not, whether he acts or speaks. This overall honesty makes
the Muslim confident of himself, of his behaviour, and of his words and deeds. Honesty
makes the person feel that he trusts others and is trusted by others.

This mutual confidence makes the believer feel self-satisfied and socially secure.

Honesty implies unity of behaviour, unity of standards, and integrity of personality.

Honesty implies being away from internal conflicts, social conflicts and self-
contradiction.

Building Honesty :

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The important question, however, is this: how does Islam build honesty in the Muslim?
Islam builds ethical qualities in general and honesty in particular in several ways:

1. Instructions. Allah orders the Muslim to be honest in all cases, in all deeds and words,
to himself and others.

2. Reason. Allah shows the Muslim rationally that honesty is the best policy, even on
utilitarian bases.

3. Reward. Allah promises the honest person generous rewards in the first life and in the
second life.

4. Punishment. Allah threatens the dishonest person with severe punishment for his
dishonest behaviour.

5. Practice. Allah develops the habit of honesty in the Muslim through actual practice,
i.e., through fasting and prayer.

Thus Islam builds the habit of honesty in the Muslim through direct instructions, through
rational arguments, through the reward and punishment principles, and through practice.

Islam is Sincerity .

In the name of Allah, the most gracious, the most compassionate

Whatever you want to do for Allah in His name, do not force yourself. Always do it
sincerely with a full heartForcing yourself would only create distress in the heart. So
do to what you are only capable of and it will Insya-Allah gradually be easier for you to
do more(but always try to push yourself).

The prophet(p.b.u.h) said: Religion is sincerity[1] We asked, to whom? He said, To

Allah(By obeying Him, attributing to Him what He deserves and performing jihad for his
sake); To His Book (By reading it, understand it and applying it to ones daily life); to His
Prophet (By respecting him greatly and fighting on his behalf both in his lifetime and
after his death, and by following his sunnah); to the rulers of the Muslims(by helping
them in their task of leading Muslims to the right path and alerting them if they are
heedless); and to their common folk(by being merciful towards them).
(Bukhari and Muslim)[2]

[1]

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Naseehah, in Arabic word that may be translated by a number of words in English. The
most common translation is good advice but it also carries connotations of sincerity,
integrity and doing justice to a person or situation (translator)

[2]

The explanations in brackets are adapted from those given in the English translation of
saheeh al-Bukhari by Dr.Muhammad Mushin Khan(vol.1, p.48).

(translator)

Religion is sincerity (naseehah). We asked, To whom? He said, To Allah, to His

Book, to His Messenger, and to the leaders of the Muslims and their common folk.

(Muslim)

The basic principles of Islam are sincerity towards Allah in word and deed, and
worshipping Him, which is the purpose behind the creation of mankind and jinn, as Allah
says:

I have only created jinns and men, that they should worship Me.
(Quran 51:56)

But this worship cannot be accepted unless it is done sincerely for the sake of Allah:

And they have been commanded no more than this: to worship Allah, offering Him
sincere devotion, being True [in faith]

[Quran 98:5]

When this worship is contaminated with any intention of showing off or seeking a good
reputation, it becomes invalid and its reward is lost.

Extracted from the Ideal Muslim

Would also like to add from the Glorious Quran:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever
rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that
never breaks. And Allah heareth and knoweth all things.

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[Al-Baqara, verse 256]

So last nite not only was there a talk after isha prayers at the masjid, we also had a halaqa
right after at a friends place. masha-Allahcant really give you the exact details as both
were quite longor maybe i was just running out of steam as we didnt eat before hand(
:s )

All i can say is that the former was a more spiritual Islamic way of thought and the latter
was in a more intellectual and historical senseSo we got a nice balance of both. The
first talk was given by a brother who said that our religion needs one to think and ponder
upon what Allah has given us i.e Islam as a whole religion and our iman to Allah must be
100%, not 50%, not 90%, not 99.9%.our iman has to be perfectif not then you
should check yourselves, but Allah is Most Merciful, Oft-ForgivingMay He have
mercy on us allAnyways he talked about other stuff but thats what was probably the
moral of his speech

And the other one was about Islam in the view of westerners. It was a long one so in a
nutshell, Islam has always been viewed by most westerners as a religion which is
barbaric, uncultured.etc3. which you can see in the news of this fighting that, suicide
this, suicide thatthe whole 9 yards.this is nothing new as during the time of say the
crusades, the christians, when they went to war with the islamic empire, they had to say
that we muslims were barbarians, etc3, in other to justify what they were doing so they
had a reason to fight.

It is not their fault that they are not told what true Islam is because even in their
universities, they teach things that make Islam look like an extreme religion. This i dont
know whether they do it intentionally or not but still you cannot blame the normal people
of not knowing what true Islam is because of the lack of translated books which show
what Islam truly is. Of course people have started to know about the religion alot more
now

Cutting long story shortOne of the things that we as muslims need to do now is that if
you want to really know about your religion than hold on to the Holy Quran, read it as if
it the ayahs were being revealed to you the first time as it was revealed to our prophet
muhammad(p.b.u.h). like an example being that if you read a verse that prohibits you
from doing this or your manners should be like this, then straight away you should do
what is stated as it is the word of Allah, implement it straight away. So its better to get a
tafseer of the Holy Quran as you would know what Allah is saying to you(However, my

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friend told me to keep in mind that with any translated language the translated words are
not as exact as the original text) but non-the less you should ask Allah to guide you in the
straight path and insya-Allah you would understand correctly the meaning of the
translationbetter if they provide hadith to further explain the verse.

He quoted a saying from i forgot who that sounded something in the lines of,

It is encouraged for those who have a tongue and a sound mind that they learn
Arabic as you would understand the Quran in a more in-depth manner.

well something like that

Assalamualaikum.

~May Allah forgive me for anything wrong I might have said and may we be granted
the taufik and hidayat to implement what has been said in our daily lives

Ameen~

Sincerity has been interpreted as being upright, sincere, truthful, pure, distant from
show and ostentation in one's intention and conduct, and being closed to the things
that cloud or foul one's heart. Purity of intention, straightforwardness in thoughts,
not pursuing any worldly purposes in relations with Allaah, and loyalty in servitude
to Him are also included in the meaning of sincerity.
The Muslim believes in the great importance of intention and its importance for the
remainder of his deeds, both of this world and the Hereafter. This is because
all deeds are based on intention. Depending on the intention, the deed is
either valid or void.
This belief in the necessity of having an intention for every deed, and the obligation to
make the intention proper, is based on Allaah's Words (which mean): "And
they were not commanded except to worship Allaah (being) sincere to Him
in religion, inclining to truth, and to establish prayer and to give zakah
(poor due). And that is the correct religion."[Quran 98:5]
Allaah also said (what means): "Say (O Muhammad): 'Indeed, I have been
commanded to worship Allaah (being) sincere to Him in religion.'" [Quran
39:11]

This belief is also based on the words of Allaah's Messenger : "Verily,

all actions are but driven by intention and for everyone is what he
intended."[Al-Bukhaari and Muslim]

Allaah's Messenger also said: "Certainly, Allaah does not look at your

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shapes (appearance) or wealth. But He only looks at your hearts and

deeds."[Al-Bukhaari and Muslim]

The one who has a sincere intention is rewarded for a good deed and the one
who has an evil intention will bear its burden, just like the one who did a
sinful deed. All of that is due to intention alone.
At the Battle of Tabook, Allaah's Messenger said: "There are people concerning
whom you do not travel any distance, nor do you spend anything, nor do
you pass any valley but they are with you in that matter." The people said,
"How is that?" He said, "They have been restrained due to some
excuse, but they are with us because of the good intention."[Al-Bukhaari
and Abu Daawood]
Sincere intention is what makes the non-combatant equal in reward to the combatant.
It is what makes the non-Mujahid receive a reward like that of a Mujahid
(one who fights for the sake of Allaah).
Allaah's Messenger has also said: "If two Muslims meet each other with their
swords, then both the killer and the killed will be in the Hell-fire."
Someone said, "O Allaah's Messenger, that is the case for the killer but
why should that be the case for the killed?" He answered, "Because he
wanted to kill his companion."[Al-Bukhaari and Muslim]
All of the above emphasize what a Muslim believes concerning the seriousness of
intention and its extreme importance. A Muslim should base all of his deeds
upon a pious intention. He also strives his best not to perform any deed
without an intention or with an impure intention. The intention is the soul of
the deed and what determines its value. The deed is sound if the intention is
sound and the deed is wicked if the intention is wicked. The one who
performs deeds without good intention is doing so out of disdainful show and
pretence.

Furthermore, a Muslim believes that intention is an essential component for

the acceptance of deeds, and a condition for the validity of the deed. He also
knows that the intention is not simply a statement of the tongue, "O Allaah, I
intended such and such" nor is it simply a thought in the mind.
Instead, it is the driving force in the heart towards performing a deed that is in
accordance with a sound goal -- of bringing benefit or repelling harm, at
present or in the future. The will also directs a person to perform a deed for
the sake of Allaah and to fulfill His Commands.
A Muslim, therefore, also believes that a permissible act may become an act of
obedience, worthy of reward and recompense. At the same time, an act of
worship, if it is done for the sake of other than Allaah (void of a pious
intention), then it becomes an act of disobedience worthy of punishment and
burden. A Muslim also does not believe that an act of disobedience can be
changed into an act of obedience simply due to a good intention.
For example, the one who backbites a person just to make another person feel better,
has disobeyed Allaah and has committed a sin. His "good intention" will not

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benefit him at all in consideration with Allaah. Similarly, the one who builds
a Mosque with money from prohibited sources will not be rewarded. One
who attends singing and dancing parties or who purchases raffle tickets to
support good purposes or for the sake of Jihad, is a sinner and will bear the
burden of his sin, instead of being rewarded for what he has done.
Similarly, anyone who builds a dome over the grave of a pious person, slaughters an
animal on his behalf or makes an oath on his behalf, all in the name of
having love for pious people, is disobeying Allaah and earning a sin for what
he has done.
These previously mentioned deeds are sins, even if it was done with a pious intention. A
deed is not transformed by a pious intention into an act of obedience unless
it was something permissible in the Sharee'ah (Islamic law) in the first
place. As for a forbidden act, it never becomes an act of obedience under any
circumstances.
Finally, sincerity in intention is a matter between man and his Creator; nobody else
can know the real intentions of people except Allaah. A man who attains
sincerity in intention does not consider whether others will praise, accuse or
exalt or abase him, be aware of his deeds or not, or whether he will even
gain reward or not in return for his deeds. He considers only the pleasure of
Allaah Who knows the secret and what is (even) more hidden. [Quran
20:7]
Sincerity (ikhlas) and having a conscious intention in all actions
http://ourworld.compuserve.com/homepages/abewley/bustan.html
Allah says, "They were only ordered to worship Allah, making their din sincerely His as
people of pure natural pure belief (hunafa'),1 and to establish the prayer and pay zakat -
that is the deen of the correct. (din al-qayyima)." (98:5) This means the straight
(mustaqim) system of worship. It is also said that it means "based on the truth" (al-
qa'imatu bi'l-haqq). Allah knows best.

Allah says, "If anyone leaves his home, emigrating to Allah and His Messenger, and
death catches up with him, it is Allah Who will reward him." (4:100)

Allah says, "Your Lord knows best what is in your selves." (17:25)

Allah says, "Their flesh and blood dies not reach Allah but your fear of Him (tawqa) does
reach Him." (22:37)

Ibn 'Abbas, may Allah be pleased with him, said, "It means that your intentions reach
Him."

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Ibrahim said, "Taqwa is the means by which you desire His Face."

Imam Abu'l-Hasan al-Wahidi reported that az-Zajjaj said, "The meaning of this is that
Allah will not accept an offering of flesh and blood when it is offered without fearful
awareness of Allah. He accepts that through which you show Him your fearful awareness
of Him." This indicates that no act of worship is without intention. The intention is that
you want to draw near to Allah and carry out His command.

Our Shaykh, Abu'l-Baqa' ash-Shafi'i, may Allah be pleased with him, related to us from
Abu'l-Yaman al-Kindi, from Muhammad al-Ansari, from Abu Muhammad 'Ali al-
Jawhari, from Abu'l-Husayn al-Muzaffar, from Abu Bakr al-Wasiti, from Abu Nu'aym
'Abd ibn Hisham al-Halabi, from Ibn al-Mubarak, from Yahya ibn Sa'id, from
Muhammad ibn Ibrahim at-Taymi, from 'Alqama ibn Waqqas al-Laythi, that 'Umar ibn al-
Khattab, may Allah be pleased with him, said that the Messenger of Allah, may Allah
bless him and grant him peace, said:

"Indeed, actions only go by intentions. Everyone gets what they intend. Anyone,
therefore, who emigrates for Allah and His Messenger, then his emigration is indeed for
Allah and His Messenger. But anyone who emigrates to gain something of this world or
to marry a woman, his emigration is for that for which he emigrated."

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And indeed you are of a great moral character (Surah Al-Qalam68: 4).

Truthfulness comes at the top of the list of morals and Allah considered it to be the
foundation for all principles. Truthfulness, besides being an honorable trait, is a necessity
in all our public lives and perhaps it is the greatest gate to happiness of individuals as
well as their entire communities. For example, when one wishes to make a purchase, they
will look for a salesperson that is known for their honesty. The most just and accurate
scale of measuring a nations advancement is in the truthfulness of its people, whether in
words or deeds. It is a major crisis when trust is lost and this occurs when people are
dishonest in their dealings with one another. When this happens, lying spreads among the
people lying in words, deeds and intentions.It is no surprise that Islamic law opposes
and prohibits lying and exalts truthfulness; it frequently mentions truthfulness as a pre-
condition for piety. Allah has decreed that truthfulness leads to piety, so whoever loses
their truthfulness will in turn lose their piety. Allah says :

Oyou who have believed, fear Allah and be with those who are true. (Surah At-
Tawbah9: 119).

Allah praised Rasulullah (SAW) when Allah says:

And indeed you are of a great moral character (Surah Al-Qalam68: 4). It is a indication
of the importance of having honorable morals, as well a confirmation of their lofty rank
in the great Islamic structure. High morals are the protecting fortress which Muslims seek
security in and Rasulullah (SAW) pointed to its importance when he said: I was sent to
perfect honorable morals. Truthfulness comes at the top of the list of morals and Allah
considered it to be the foundation for all principles. Truthfulness, besides being an
honorable trait, is a necessity in all our public lives and perhaps it is the greatest gate to
happiness of individuals as well as their entire communities

Islam considers truthfulness as the key to righteousness and lying as the key to evil, as
Rasulullah (SAW) said: Truthfulness leads to righteousness and righteousness leads to
Paradise. Lying leads to evil and evil leads to the Hellfire Lying is an evil deception as
Rasulullah (SAW) said: The greatest deception is to intentionally make your brother (in
faith) believe something which you know to be false. In fact, lying is one of the major

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signs of hypocrisy. Rasulullah (SAW) said: The signs of a hypocrite are three: When he
speaks he lies, when he promises he is unfaithful and when he is entrusted he betrays.

Lying cannot be a characteristic that a Muslim possesses Rasulullah (SAW) said: A

Muslim can have any characteristic except lying and betrayal and when Rasulullah
(SAW) was asked whether a believer can lie or not he answered, No. This answer
should terrify those who care for their religion and dignity provided that they have any
faith and manhood in them in the first place. Lying is cowardliness, degradation and a
transgression of the boundaries of Allah. The one who practices this evil act is deserving
of the curse of Allah and deprivation of His mercy.

Fulfilment of promise in islam:

One of the virtues talked about in the Holy Quran is Keeping of the Promise or Covenant.
It has been mentioned as one of the special and distinct features of the faithful Mo-
mineen. Breaking of promise or breach of a covenant has been called therein as one of the
habits of the polytheist Mushrikeen and hypocrite Munafeqeen.

It is important to know that not keeping the word or breaking of promise or trust is one of
the offences that break the relation of confidence and trust in the society and thus its
foundation. Fulfilling a promise, besides being an Islamic right, is also a human right.

The Fulfillment of Promises in Quran:

Allah says:
And fulfill (every) covenant. Verily! The covenant will be questioned about.
(Surah Isr 17:34)
And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have
covenanted.(Surah Nahl 16:91)

O you who believe! Fulfill (your) obligations. (Surah Maeda 5:1)

O you who believe! Why do you say that which you do not do? Most hateful it is with
Allah that you say that which you do not do. (Surah Saff 61:2, 3)

Accodring to Hadith:

Abu Hurairah (RA) reported: Rasulullah (SAW) said Three are the signs of a hypocrite:
When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted,
he betrays his trust. (Al-Bukhari) Another narration adds the words: Even if he
observes Saum (fasts), performs Salaat (prayer) and claims to be a Muslim.
Its repetition here is meant to stress the point that a hypocrite is recognized by breaking
his promise

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`Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The
Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person,
make him a sheer hypocrite, and one who possesses one of them, possesses one
characteristic of hypocrisy until he abandons it. These are: When he is entrusted with
something, he betrays trust; when he speaks, he lies; when he promises, he acts
treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''
[Al-Bukhari and Muslim].

Theologically speaking, a disagreement between heart and tongue - or word and deed -
about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the
Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been
outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart.
Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because,
despite having the exalted status of Prophet Hood, he was fundamentally a human. Allah,
however, had revealed hearts to him. But today, we have no error-free source to pick
hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which
provides us definite symptoms of the character and manners of hypocrites so as to
distinguish them from sincere Muslims.

Fundamental Human Rights in Islam

The first thing that we find in Islam in this connection is that it lays down some rights for
man as a human being. In other words it means that every man whether he belongs to this
country or that, whether he is a believer or unbeliever, whether he lives in some forest or
is found in some desert, whatever be the case, he has some basic human rights simply
because he is a human being, which should be recognized by every Muslim. In fact it will
be his duty to fulfil these obligations.

1. The Right to Life

The first and the foremost basic right is the right to live and respect human life. The Holy
Quran lays down:

Whosoever kills a human being without (any reason like) man slaughter, or
corruption on earth, it is as though he had killed all mankind ... (5:32)

As far as the question of taking life in retaliation for murder or the question of
punishment for spreading corruption on this earth is concerned, it can be decided only by
a proper and competent court of law. If there is any war with any nation or country, it can
be decided only by a properly established government. In any case, no human being has
any right by himself to take human life in retaliation or for causing mischief on this earth.
Therefore it is incumbent on every human being that under no circumstances should he
be guilty of taking a human life. If anyone has murdered a human being, it is as if he has
slain the entire human race. These instructions have been repeated in the Holy Quran .

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The Right to the Safety of Life:

Immediately after the verse of the Holy Quran which has been mentioned in connection
with the right to life, God has said: "And whoever saves a life it is as though he had
saved the lives of all mankind" (5:32). There can be several forms of saving man from
death. A man may be ill or wounded, irrespective of his nationality, race or color. If you
know that he is in need of your help, then it is your duty that you should arrange for his
treatment for disease or wound. If he is dying of starvation, then it is your duty to feed
him so that he can ward off death. If he is drowning or his life is at stake, then it is your
duty to save him.

3. The Right to a Basic Standard of Life:

Speaking about the economic rights the Holy Quran enjoins upon its followers:

And in their wealth there is acknowledged right for the needy and destitute. (51:19)

The words of this injunction show that it is a categorical and un- qualified order.
Furthermore this injunction was given in Makkah where there was no Muslim society in
existence and where generally the Muslims had to come in contact with the population of
the disbelievers. Therefore the clear meaning of this verse is that anyone who asks for
help and anyone who is suffering from deprivation has a right in the property and wealth
of the Muslims; irrespective of the fact whether he belongs to this nation or to that nation,
to this country or to that country, to this race or to that race. If you are in a position to
help and a needy person asks you for help or if you come to know that he is in need, then
it is your duty to help him. God has established his right over you, which you have to
honor as a Muslim.

5. Individual's Right to Freedom:

Islam has clearly and categorically forbidden the primitive practice of capturing a free
man, to make him a slave or to sell him into slavery. On this point the clear and
unequivocal words of the Prophet (S) are as follows: There are three categories of
people against whom I shall myself be a plaintiff on the Day of Judgment. Of these three,
one is he who enslaves a free man, then sells him and eats this money (al-Bukhari and
Ibn Majjah). The words of this Tradition of the Prophet are also general, they have not
been qualified or made applicable to a particular nation, race, country or followers of a
particular religion.

6. The Right to Justice:

This is a very important and valuable right which Islam has given to man as a human
being. The Holy Quran has laid down: "Do not let your hatred of a people incite you to
aggression" (5:2). "And do not let ill-will towards any folk incite you so that you

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swerve from dealing justly. Be just; that is nearest to heedfulness" (5:8). Stressing this
point the Quran again says: "You who believe stand steadfast before God as witness
for (truth and) fairplay" (4:135). This makes the point clear that Muslims have to be
just not only with ordinary human beings but even with their enemies. In other words, the
justice to which Islam invites her followers is not limited only to the citizens of their own
country, or the people of their own tribe, nation or race, or the Muslim community as a
whole, but it is meant for all the human beings of the world. Muslims therefore, cannot be
unjust to anyone. Their permanent habit and character should be such that no man should
ever fear injustice at their hands, and they should treat every human being everywhere
with justice and fairness.

7. Equality of Human Beings:

Islam not only recognizes absolute equality between men irrespective of any distinction
of color, race or nationality, but makes it an important and significant principle, a reality.
The Almighty God has laid down in the Holy Quran: "O mankind, we have created you
from a male and female." In other words all human beings are brothers to one another.
They all are the descendants from one father and one mother. "And we set you up as
nations and tribes so that you may be able to recognize each other" (49:13). This
means that the division of human beings into nations, races, groups and tribes is for the
sake of distinction, so that people of one race or tribe may meet and be acquainted with
the people belonging to another race or tribe and cooperate with one another. This
division of the human race is neither meant for one nation to take pride in its superiority
over others nor is it meant for one nation to treat another with contempt or disgrace, or
regard them as a mean and degraded race and usurp their rights. "Indeed, the noblest
among you before God are the most heedful of you" (49:13

This has been exemplified by the Prophet in one of his sayings thus: "No Arab has any
superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab. Nor
does a white man have any superiority over a black man, or the black man any superiority
over the white man. You are all the children of Adam, and Adam was created from clay"
(al-Bayhaqi and al-Bazzaz). In this manner Islam established equality for the entire
human race and struck at the very root of all distinctions based on colour, race, language
or nationality.

Rights of Parents & Children in Islam

Islam recognises family as a basic social unit. Along with the husband-wife relationship
the Parent-child relationship is the most important one. To maintain any social
relationship both parties must have some clear-cut Rights as well as obligations. The
relationships are reciprocal. Duties of one side are the Rights of the other side. So in
Parent-child relationship the Rights of parents are the obligations (duties) of the children
and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly
defines the Rights of Parents (which mean duties of children) and obligations of parents
(which means Rights of children).

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Rights of Parents

It is clear that after Allah parents are the persons who give us innumerable favors. They
provide protection, food and clothing to the newly born. The mother sacrifices her
comforts and sleep to provide comfort to her children. The father works hard to provide
for their physical, educational and psychological (and spiritual) needs. It is a matter of
common courtesy that if a person does you some favor you feel obliged to him. Verbally
you say thank you to him. You try to repay and compensate him for his gifts and favors.
You feel a sense of gratitude towards him. So it is with Allah and with parents. Allahs
favors cannot be counted or repaid except by thanking Him and obeying His orders. After
Allah our parents deserve our thanks and obedience for the favors they had done us.
Thats why Quran lays stress on feeling grateful to parents, and doing good to them.

And your Lord has ordained that you shall worship none save Him and shall do
your parents a good turn. (Surah Al Isra 17:24)

What does a good turn mean? It includes obeying and respecting them, speaking softly
and kindly, avoiding harsh words or harsh tone, giving them company when they are
lonely, caring for their physical and psychological needs (especially in their old age), and
praying to Allah that He may bless them and have mercy on them.

The only thing above respect to Mother, is the worship of Allah (SWT) It is mentioned
in Ch.17, Verse No.28-29, it says that:

Allah has ordained for you, that you worship none but Him, and to be kind to our
parents And if any one or both of them reach old age do not say a word of contempt
or repel them but address them with honour, and speak to them with kindness, and
lower your wing of humility and pray to Allah (SWT) -My Lord, bless them as they
have cherished me in childhood. (Surah Isra 17:28-29)

Surah Nisa, Ch. No. 4, Verse No.1 says: Respect the womb that bore you. (Surah
Nisa 4:1)

Surah Anam, Ch.6, Verse No.151, says: You have to be kind to your parents. (Surah
Anam 6:151)

Again in Surah Luqman Ch.31, Verse No.14; it again says the same thing that: We have
enjoined on the human beings to be kind to his parents. In travail upon travail, did
their mother bore them and in years twain was their weaning. (Surah Luqman
31:14)

A similar thing is repeated again in Surah Ahqaf, Ch.46, Verse No.15: We have
enjoined on the human beings to be kind to his parents. In pain did their mother
bore them and in pain did she give them birth. (Surah Ahqaf 46:15)

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According to a Hadith related in Ahmed, as well as in Ibn-e-Majah It says Paradise

lies at the feet of the mother.

That does not mean that if my mother is walking on the road and if she steps on muck
and filth that thing becomes Paradise. It means that after you fulfill your basic duties, if
you respect your mother, if you are kind to your mother, If you are honorable to your
mother, you will Inshaallah enter Paradise.

Another Hadith related in Sahih Bukhari in Volume 8, Ch. No. 2 Hadith No. 2, as well as
in Sahih-Muslim It says that a man asked the Prophet: Who requires the maximum
love and respect and my companionship in this world? The Prophet replied your
mother. Who is next? your mother. Who is next? your mother. The man asked
for the fourth time, Who is next. The Prophet replied your father. 75% of the love
and respect goes to the mother and 25% of the love and respect goes to the father. Three
fourth of the better part of the love and respect goes to the mother One fourth of the
remaining part of the love and respect goes to the father.

As to the reward for doing good to our parents a Hadith mentions the following story:
Three persons of ancient days were once travelling in a mountaneous region. The rain,
thunder and lightning made them take refuge in a cave. Mudslide made a stone block the
opening to the cave. The persons were entrapped inside. When the storm stopped they
tried to push back the heavy stone to get out of the cave but they could not. They
wondered what to do now. At last seeing that their joint efforts also cannot move the
stone they decided to pray to Allah sincerely. One of them suggested, each one of us
should relate one good thing he has done in his life and beg Allah to move the stone. One
said, One night my old mother asked me to bring a cup of milk for her. During the time I
milked the goat and brought it to her she had gone to sleep. I did not think it proper to
disturb her. So I stood by her bedside for the whole night till she got up in the morning
and then I offered her the cup of milk. O God, if this act of mine was approved by You
please shift this stone. The stone slipped a little but not enough to let them get out.
Similarly, the second and the third man mentioned an act of goodness and prayed to God
to shift the stone. The stone slipped down and the entry to the cave opened up. So the
men got out. This story shows how service to ones parents leads to blessings from God
and rescue from troubles.

Rights of Children

Now let us see the other side of the coin. We have mentioned that Parent-child relation is
a reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now
let us see what are the Rights of Children (and Duties of Parents) in Islam.

The word children stands for sons and daughters, who are entitled to indisputable rights
of rearing represented in promoting their religious orientation and ethical approach in
order to be armed with both merits. Allah, the Almighty, says:

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O ye who believe! save yourselves and your families from a Fire whose fuel is Men
and Stones, (Surah Al Tahrim 66:6)

The Noble Prophet (peace be upon him) said: Everyone of you is a protector and
guardian and responsible for your wards and things under your care and a man is a
guardian of his family members, and is accountable for those placed under his charge.
(Sahih Bukhari and Sahih Muslim)

Children are a trust put in the hands of parents who will be answerable before Allah on
the Day of Judgment about their children as they are enjoined to satisfy their offsprings
spiritual and religious urges in order to produce righteous men and women, to be a
consolation for the eyes of their parents in both the present world and Hereafter. Allah,
the Almighty says:

And those who believe and whose families follow them in Faith,- to them shall We
join their families: Nor shall We deprive them (of the fruit) of aught of their works:
(Yet) is each individual in pledge for his deeds. (Surah Al Tur 52:21)

The Noble Prophet (peace be upon him) in this context, said: When a believer dies, his
work ceases to be except in three areas: a perpetual Sadaqa (charity), some useful
knowledge he leaves and a righteous son praying for him. (Sahih Muslim)

However, some parents have paid no heed to their childrens rights and shirked away
their obligations to them. Consequently the latter have got lost and begun to grope in
darkness. Their parents have been too busy in worldly affairs promoting their financial
situation and hoarding wealth to enquire about the company in which their children are
involved or to guide them to good and make them shun evil, although they are more
eligible for parental care, love and attention. Duties of father are not confined to catering
for his childs physical well-being, nutritious needs and clothing only; he is rather
demanded to care about the spiritual side of his childs character, feeding his heart with
knowledge and faith and enveloping his soul with a clad of piety and the fear of Allah.

Children have the right to be fed, clothed and protected till they grow up to adulhood. It
is, primarily, the duty of the father to do that. Mother can provide help if necessary.
Protection means protection against physical as well as moral and intellectual harm.
Parents are duty bound to see that the childs personality develops in all fields. So if the
parents have to resort to strictness for the sake of disciplining the children and protecting
them from intellectually, morally and religiously undesirable behaviour, children should
not resent their strictness. Let them perform their duty as parents. Childrens duty is not to
protest or be rude but to listen and obey. Theirs not to question why; theirs but to do
and die.

Children have the right to education. In Islam education is not limited to bookish
knowledge but includes moral and religious training also. It means healthy all-round
growth of childs personality. Parents must not only provide for childrens education in
schools and colleges but should also take personal interest in their studies, helping them if

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they can. Parents should sacrifice their own comfort and social activities and must spare
some time to take interest in childrens studies, especially when they are young. And of
course, parents should not forget or neglect imparting religious/moral training to children.
A little sacrifice on part of parents will save children from moral disasters. Effective
moral training comes not from sermons, advice and precepts but from parents personal
examples of good behaviour. It is a famous Tradition of the Prophet (PBUH) that
acquisition of knowledge is a must for every Muslim boy and girl. Another Hadith says,
The best of you is one who gives a good education (intellectual and moral) to his
children. Another Hadith lays stress on education of daughters. The Prophet (PBUH)
once said, He who provides good upbringing to 3 daughters shall go to Paradise. A man
asked, what if one has only two daughters. He also shall go to Paradise. Another man
asked, and what if one has only one daughter? He too, replied the Prophet (PBUH).

Children have many psychological needs also. Small children need to be loved, caressed,
kissed and hugged. The Prophet loved children greatly. He would allow his grandsons
Hassan and Hussain (RA) to ride his shoulders even during his prayers. In streets he
would offer salaam to children, play and cut jokes with them. Sometimes he would even
kiss small children in the street. Once a Bedouin saw the Prophet kissing a small kid. Out
of wonder he said, I have eight children but I never kiss them. The Prophet remarked,
What can I do if Allah has taken away love and compassion from your heart. The
Prophet would show special kindness to orphaned children. Some parents believe that
being frank with children is not good from discipline point of view. This is wrong. Love
and leniency can do much that fear and strictness cannot do. If leniency leads to rudeness
on the part of children it should be mixed with strictness. That will tell the children that
parents are basically kind but can be tough if children show rudeness and bad manners.
Over-protection and over-care are undesirable. Let the child grow up as a responsible
person. Only provide them guidance.

Children have the right to be well provided (materially). A Hadith says, It is better for
parents to leave their children well provided (financially) than to leave them in poverty.
This means that parents should not spend all that they have on their own comforts and
luxuries but must make provisions for childrens welfare after the parents die. They are
eligible to be spent on in kindness with neither extravagance nor stint. Spending on ones
children manifests deep gratitude to Allah for the wealth, which the Creator has conferred
on to the father.

Another right fully due to children is equality in parental treatment. No one should be
given preference over the others in gifts or presents. The canonical law of Islam dictates
that no child should enjoy privileges to the prejudice of his brothers or sisters; this is
injustice on the face of it. Allah forbids injustice because it leads to aversion on the part
of the deprived children, and creation of hostility between the ill-treated and the
pampered ones or even between the former and their parents. One child could show more
honor to his parents than his other brothers or sisters, the thing that invites his parents to
single him out for more privileges to the exclusion of the others. This behavior is
unjustifiable because the dutiful son is rewarded by his Lord; moreover, a privilege of
this sort could on the one hand lead the child to vain glory and on the other, the less

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fortunate ones could develop a kind of aversion and then overstep the mark and indulge
in further disobedience. Life is rich in vicissitudes; the undutiful son could turn into a
respectful one and vice versa; after all, hearts are in the grasp of Allah and they could
show different emotions as He desires.

Bukhari and Muslim reported a narration from An-Numan bin Bashir that his father
Bashir bin Sad took him to Allahs Messenger (peace be upon him) and said, I have
given this son of mine a slave. The Prophet (peace be upon him) asked, Have you given
all your sons the like? He replied in the negative. The Prophet (peace be upon Him) said,
Take back your gift then.

In another narration, the Noble Prophet (peace be upon him) said: Be afraid of Allah,
and be just to your children.

And in another narration, Prophet Muhammad (peace be upon him) said: Make anyone
else a witness upon this because I cannot be a witness on a Zulm (wrongdoing).

In clear words, the Noble Prophet (peace be upon him) described preference of ones
child over the others as injustice which is synonymous with Zulm (wrongdoing) and
Zulm is Haram (prohibited). However, we must not mix up between preference and
making an exception of one child and satisfying his urgent needs; this exception serves
special exigencies and runs in the same channel of supporting ones family.

These are brief outlines of the Rights and Duties of both parties in the Parent-child
relationship. If the parents and children act according to these guidelines they can make
the family environment most conducive to peace and satisfaction for the parents and
healthy personality growth for children. May Allah bless us all. Ameen.

Islam gives them Rights

"And We have enjoined on man (to be good) to his parents: in travail upon travail
did his mother bear him, and in years twain was his weaning: (hear the command),
"Show gratitude to Me and to thy parents: to Me is (thy final) Goal." (Quran 31:14)

"And remember We took a covenant from the Children of Israel (to this effect):
Worship none but Allah; treat with kindness your parents and kindred, and orphans
and those in need; speak fair to the people; be steadfast in prayer; and practice
regular charity. Then did ye turn back, except a few among you, and ye backslide
(even now)." (Quran 2:83)

Teaching of Prophet Muhammad PBUH about Parents

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Three persons

The Prophet said, "While three persons were walking, rain began to fall and they
had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of
the cave. They said to each other, 'Invoke Allah with the best deed you have
performed (so Allah might remove the rock)'.

One of them said, 'O Allah! My parents were old and I used to go out for grazing
(my animals). On my return I would milk (the animals) and take the milk in a vessel
to my parents to drink. After they had drunk from it, I would give it to my children,
family and wife. One day I was delayed and on my return I found my parents
sleeping, and I disliked to wake them up. The children were crying at my feet
(because of hunger). That state of affairs continued till it was dawn. O Allah! If You
regard that I did it for Your sake, then please remove this rock so that we may see
the sky.' So, the rock was moved a bit.

The second said, 'O Allah! You know that I was in love with a cousin of mine, like
the deepest love a man may have for a woman, and she told me that I would not get
my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I
struggled for it till I gathered the desired amount, and when I sat in between her
legs, she told me to be afraid of Allah, and asked me not to deflower her except
rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if
for Your sake, kindly remove this rock.' So, two-thirds of the rock was removed.

Then the third man said, 'O Allah! No doubt You know that once I employed a
worker for one Faraq (three Sa's) of millet, and when I wanted to pay him, he
refused to take it, so I sowed it and from its yield I bought cows and a shepherd.
After a time that man came and demanded his money. I said to him: Go to those
cows and the shepherd and take them for they are for you. He asked me whether I
was joking with him. I told him that I was not joking with him, and all that belonged
to him. O Allah! If You regard that I did it sincerely for Your sake, then please
remove the rock.' So, the rock was removed completely from the mouth of the cave."
(Bukhari-3:418)

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Which deed is the dearest to God (Allah)?

I asked the Prophet "Which deed is the dearest to Allah?" He replied, "To offer the
prayers at their early stated fixed times." I asked, "What is the next (in goodness)?"
He replied, "To be good and dutiful to your parents." I again asked, "What is the
next (in goodness)?" He replied, "To participate in Jihad (straggle) in Allah's
cause." (Bukhari -Narrated Abdullah bin umar-1:505)

Great sins

The Prophet was asked about the great sins He said,

"They are:--

To join others in worship with Allah,

To be undutiful to one's parents,
To kill a person (which Allah has forbidden to kill)
And to give a false witness." (Bukhari 3-821)

Allah's Apostle said, "Shall I inform you of the biggest of the great sins?" They said,
"Yes, O Allah's Apostle!" He said, "To join partners in worship with Allah, and to
be Undutiful to one's parents." (Bukhari 8:290)

Allah's Apostle said. "It is one of the greatest sins that a man should curse his
parents." It was asked (by the people), "O Allah's Apostle! How does a man curse
his parents?" The Prophet said, "The man abuses the father of another man and the
latter abuses the father of the former and abuses his mother." (Bukhari 8:4)

No Paradise for him

Allah's Apostle (peace be upon him) said: Let him be humbled into dust; let him be
humbled into dust. It was said: Allah's Messenger, who is he? He said: He who sees
either of his parents during their old age or he sees both of them, but he does not
enter Paradise. (Muslim 1160)

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Allah's Messenger (peace be upon him) said, "He who casts up the favours he has
done, he who is disobedient to parents, and he who is addicted to wine will not enter
Paradise."

If Parents demand

A man said, "Messenger of Allah (peace be upon him) what rights can parents
demand from their children?" He replied, "They are your Paradise and your Hell."

Allah's Messenger (peace be upon him) instructed me to do ten things saying:

1. Do not associate anything with Allah even if you are killed and burnt on that
account. 2. Don't be disobedient to your parents even if they command you to
abandon your family and your property. (Tirmizi 14)

After their death

While we were with the Apostle of Allah! (peace be upon him) a man of Banu
Salmah came to Him and said: Apostle of Allah is there any kindness left that I can
do to my parents after their death? He replied: Yes, you can invoke blessings on
them, forgiveness for them, carry out their final instructions after their death, join
ties of relationship which are dependent on them, and honor their friends. (Abu
Dawood 2440)

Only place when you cant obey them

"But if they strive to make thee join in worship with Me (God) things of which thou
hast no knowledge, obey them not; yet bear them company in this life with justice
(and consideration), and follow the way of those who turn to me (in love): in the end
the return of you all is to Me, and I will tell you the truth (and meaning) of all that
ye did." (Quran 31:15)

"We have enjoined on man kindness to parents: but if they (either of them) strive (to
force) thee to join with Me (in worship) anything of which thou hast no knowledge
obey them not. Ye have (all) to return to Me and I will tell you (the truth) of all that
ye did." (Quran 29:8)

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Equality of Men and Woman in Islam, and their complementary nature to one
another.

In one sense, equality between men and women is possible and reasonable
because they are both human, with similar souls, brains, hearts, lungs, limbs,
etc. In another sense, equality between men and women is impossible and an
absurdity due to their natural differences in physical, mental, emotional and
psychological qualities, inclinations and abilities. Between these two we must
tread to illuminate how they are equal, and how they are complimentary.

If total equality between all members of the same gender is impossible due to
natural differences in strengths and other qualities, regardless of whether the
gender is masculine or feminine, then it is definitely impossible between the two
genders. Allah, the Exalted and Almighty, says in the Glorious Qur'an:

(And of everything We have created pairs, that you may remember (the
Grace of Allah).[51:49]

Even atoms exhibit this dual quality with inter-related and complementary roles
played by the positive and negative particles and ions, yet each is an integral
part of the whole system of the so called binary basis of all life. Most living
beings have male and female sexes for reproduction. As the science of biology
teaches us, all mammals have similar traits in their molecular and glandular
structures that determine differences in gender. These basic physical,
psychological and sexual traits have their definite effects on other spheres of
life.

It is natural for a man to need and find fulfillment with a woman and for a
woman with a man, since they are created one from the other and for one
another. They both are inseparably bound to each other. Neither can they find
fulfillment except when in the company of the other as legal and honorable mate
and spouse, as Allah (The Almighty) says in His Majestic Book, the Qur'an,
mentioned in the two verses cited in the preface:

(O Mankind! We have created you from a male and a female, and made
you into nations and tribes, that you may know one another. Verily, the
most honorable of you in the Sight of Allah is the believer who has
Taqwa (piety and righteousness). Verily, Allah is All-Knowing, All-
Aware.)[49:13]

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In many instances Islam treats women as equals to men. Some of them are given
below. In the coming sections we will expand on these themes in various
contexts throughout the book.

1) Eqaulity in Basic Humanity

Both the male and the female are equal in terms of their humanity. Islam does
not categorize women, for instance, as the source of evil in the world for some
& original sin that caused Adam (Peace be Upon Him) to be dismissed from
Paradise, or to be the cause of evil in the world by setting loose a Pandora's box
of vices, as some other religious doctrines and fables teach.

Allah, the Exalted and Almighty, states in the Glorious Qur'an:

(O mankind! Be dutiful to your Lord, Who created you from a single

person (Adam), and from him (Adam) He created his wife (Eve), and
from them both He created many men and women...)

[4:1]

Allah also states in the Glorious Qur'an:

(Does man think that he will be left neglected without being punished
or rewarded for the obligatory duties enjoined by his Lord (Allah) on
him? Was he not a mixed male and female discharge of semen pouring
forth? Then he became a clot; then (Allah) shaped and fashioned (him)
in due proportion, and made him into two sexes, male and female. Is He
not able to raise to life those who are dead?)

[75:36-40]

Allah illustrated in the verses that He created both sexes from one single source.
There is no difference between the two sexes in terms of qualifications in
humanity, and each complements the other as the two genders of the species.
Islam has abolished and abrogated all the previous unjust laws that demoted
women as inferior in quality and nature. The Prophet of Allah (Peace be Upon
Him) said:

Verily, women are the twin halves of men.

[Abu Dawood #234 , Tirmidhi #113 & others]

2) Equality in Religious Obligations

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Equal religious duties and rituals are required from both women and men.
Testimony of Faith (Shahaadah), Prayer (Salah), Obligatory Charity (Zakah),
Fasting (Saum), and Pilgrimage (Hajj) are equally required of both genders. In
some cases the requirements are a bit easier on women to alleviate their special
cases of hardship. For instance, in consideration of her health and physical
condition, menstruating women or a woman in the state of postnatal bleeding
and recuperation are absolved from the duty of prayers and fasting. She is
required to make up the days of fasting missed due to menses and postnatal
bleeding, but not her prayers, as that would be too burdensome.

3) Equality in Rewards and Punishments

Both males and females have similar rewards for obedience and penalties for
disobedience in this world and the Hereafter. As stated by Allah in the Glorious
Qur'an:

(Whoever does righteous acts, whether male or female, while he is a

believer, verily, to him We will give a good life, and We shall pay them
certainly a reward in proportion to the best of what they used to do.)
[16:97]

4) Equality in Preservation of Honor and Nobility

Women have the same moral obligations and are entitled to the same general
rights as men in guarding chastity, integrity and personal honor and respect, etc.
No double standards are allowed. For instance, those who falsely accuse a
chaste woman of adultery or fornication are publicly punished, just as if a man
is slandered. Allah, the Exalted, states in the Glorious Qur'an:

(And those who accuse chaste women, and produce not four witnesses,
flog them with eighty lashes, and reject their testimony forever. Indeed,
they are those who are disobedient to Allah.)[24:4]

5) Equality in Financial Dealings and Property Ownership

Women are equally qualified and allowed to engage in financial dealings and
property ownership. According to Islamic law women can own, buy, sell and
undertake any financial transaction without the need for guardianship, and
without any restrictions or limitations - a situation unheard of in many societies
until modern times.

7) Equality in Education and Cultivation

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Islam entitles women to the same rights as men in terms of education and
cultivation. The Prophet of Allah (Peace be Upon Him) said, as reported and
authenticated by the scholars of prophetic traditions:

Seeking knowledge is compulsory for each and every Muslim (i.e. both
male and female).

[Ibn Majah #224 al-Baihaqi and verified]

Muslim scholars collectively agreed that the word Muslim when used in
revealed scriptures includes both male and female, as we indicated in
parenthesis. Thus, Islam entitles women to the same right of education in order
to understand the religious and social obligations, and obligated them both to
raise their children in the best manner, in accordance with the right Islamic
guidance. Of course women have certain obligations in bringing up their
children that are commensurate to their abilities and men have complementary
obligations to finance, protect and maintain according to their added
responsibilities in the family unit.

The Prophet (Peace be Upon Him) said:

Whoever takes care of two girls until they reach puberty, he and I will
come on the Day of Resurrection like this. The Messenger of Allah
(peace be upon him) then joined his fingers to illustrate this.

[Muslim #2631]

About female slave girls, the Prophet of Allah (Peace be Upon Him) said:

Whoever has a female child with him (under his guardianship from
slavery), and trains her in the best behavior, and teaches her well, and
then frees and marries her, will have a double reward.

[Bukhari #97 & Muslim #154 ]

The Status of Woman in Islam

from "Islam in focus" By Hammuda Abdul-Ati, PH.D.

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The status of woman in Islam constitutes no problem. The attitude of the Qur'an
and the early Muslims bear witness to the fact that woman is, at least, as vital to
life as man himself, and that she is not inferior to him nor is she one of the lower
species. Had it not been for the impact of foreign cultures and alien influences,
this question would have never arisen among the Muslims. The status of woman
was taken for granted to be equal to that of man. It was a matter of course, a
matter of fact, and no one, then, considered it as a problem at all.

In order to understand what Islam has established for woman, there is no need to
deplore her plight in the pre-Islamic era or in the modern world of today. Islam
has given woman rights and privileges which she has never enjoyed under other
religious or constitutional systems. This can be understood when the matter is
studied as a whole in a comparative manner, rather than partially. The rights and
responsibilities of a woman are equal to those of a man but they are not
necessarily identical with them. Equality and sameness are two quite different
things. This difference is understandable because man and woman are not
identical but they are created equals. With this distinction in mind, there is no
problem. It is almost impossible to find even two identical men or women.

This distinction between equality and sameness is of paramount importance.

Equality is desirable, just, fair; but sameness is not. People are not created
identical but they are created equals. With this distinction in mind, there is no
room to imagine that woman is inferior to man. There is no ground to assume that
she is less important than he just because her rights are not identically the same as
his. Had her status been identical with his, she would have been simply a
duplicate of him, which she is not. The fact that Islam gives her equal rights - but
not identical - shows that it takes her into due consideration, acknowledges her,
and recognizes her independent personality.

It is not the tone of Islam that brands woman as the product of the devil or the
seed of evil. Nor does the Qur'an place man as the dominant lord of woman who
has no choice but to surrender to his dominance. Nor was it Islam that introduced
the question of whether or not woman has any soul in her. Never in the history of
Islam has any Muslim doubted the human status of woman or her possession of
soul and other fine spiritual qualities. Unlike other popular beliefs, Islam does not
blame Eve alone for the First Sin. The Qur'an makes it very clear that both Adam
and Eve were tempted; that they both sinned; that God's pardon was granted to
both after their repentance; and that God addressed them jointly. (2:35-36); 7:19,
27; 20:117-123). In fact the Qur'an gives the impression that Adam was more to
blame for that First Sin from which emerged prejudice against woman and
suspicion of her deeds. But Islam does not justify such prejudice or suspicion
because both Adam and Eve were equally in error, and if we are to blame Eve we
should blame Adam as much or even more.

The status of woman in Islam is something unique, something novel, and

something that has no similarity in any other system. If we look to the Eastern

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Communist world or to the democratic nations, we find that woman is not really
in a happy position. Her status is not enviable. She has to work so hard to live,
and sometimes she may be doing the same job that a man does but her wage is
less than his. She enjoys a kind of liberty which in some cases amounts to
libertinism. To get to where she is nowadays, woman struggled hard for decades
and centuries. To gain the right of learning and the freedom of work and earning,
she had to offer painful sacrifices and give up many of her natural rights. To
establish her status as a human being possessing a soul, she paid heavily. Yet in
spite of all these costly sacrifices and painful struggles, she has not acquired what
Islam has established by a Divine decree for the Muslim woman.

The rights of woman of modern times were not granted voluntarily or out of
kindness to the female. Modern woman reached her present position by force, and
not through natural processes or mutual consent or Divine teachings. She had to
force her way, and various circumstances came to her aid. Shortage of manpower
during wars, pressure of economic needs and requirements of industrial
developments forced woman to get out of her home - to work, to learn, to struggle
for her livelihood, to appear as an equal to man, to run her race in the course of
life side by side with him. She was forced by circumstances and in turn she forced
herself through and acquired her new status. Whether all women were pleased
with these circumstances being on their side, and whether they are happy and
satisfied with the results of this course is a different matter. But the fact remains
that whatever rights modern woman enjoys fall short of those of her Muslim
counterpart. What Islam has established for woman is that which suits her nature,
gives her full security and protects her against disgraceful circumstances and
uncertain channels of life. We do not need here to elaborate on the status of
modern woman and the risks she runs to make her living or establish herself. We
do not even need to explore the miseries and setbacks that encircle her as a result
of the so-called rights of woman. Nor do we intend to manipulate the situation of
many unhappy homes which break because of the very "freedom" and "rights" of
which modern woman is proud. Most women today exercise the right of freedom
to go out independently, to work and earn, to pretend to be equal to man, but this,
sadly enough, is at the expense of their families. This all known and obvious.
What is not known is the status of woman in Islam. An attempt will be made in
the following passages to sum up the attitude of Islam with regard to woman.

1. Woman is recognized by Islam as a full and equal partner of man in the

procreation of humankind. He is the father; she is the mother, and both are
essential for life. Her role is not less vital than his. By this partnership she
has an equal share in every aspect; she is entitled to equal rights; she
undertakes equal responsibilities, and in her there are as many qualities
and as much humanity as there are in her partner. To this equal partner-
ship in the reproduction of human kind God says:

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O mankind! Verily We have created your from a single (pair) of a male

and a female,m and made you into nations and tribes that you may know
each other... (Qur'an, 49:13; cf. 4:1).

2. She is equal to man in bearing personal and common responsibilities and

in receiving rewards for her deeds. She is acknowledged as an independent
personality, in possession of human qualities and worthy of spiritual
aspirations. Her human nature is neither inferior to nor deviant from that
of man. Both are members of one another. God says:

And their Lord has accepted (their prayers) and answered them (saying):
'Never will I cause to be lost the work of any of you, be he male or female;
you are members, one of another... (3:195; cf 9:71;33:35-36;66:19-21).

3. She is equal to man in the pursuit of education and knowledge. When

Islam enjoins the seeking of knowledge upon Muslims, it makes no
distinction between man and woman. Almost fourteen centuries ago,
Muhammad declared that the pursuit of knowledge is incumbent on every
Muslim male and female. This declaration was very clear and was
implemented by Muslims throughout history.
4. She is entitled to freedom of expression as much as man is. Her sound
opinions are taken into consideration and cannot be disregarded just
because she happen to belong to the female sex. It is reported in the Qur'an
and history that woman not only expressed her opinion freely but also
argued and participated in serious discussions with the Prophet himself as
well as with other Muslim leaders (Qur'an, 58:1-4; 60:10-12). Besides
there were occasions when Muslim women expressed their views on
legislative matters of public interest, and stood in opposition to the
Caliphs, who then accepted the sound arguments of these women. A
specific example took place during the Califate of Umar Ibn al-Khattab.
5. Historical records show that women participated in public life with the
early Muslims, especially in times of emergencies. Women used to
accompany the Muslim armies engaged in battles to nurse the wounded,
prepare supplies, serve the warriors, and so on. They were not shut behind
iron bars or considered worthless creatures and deprived of souls.
6. Islam grants woman equal rights to contract, to enterprise, to earn and
possess independently. Her life, her property, her honor are as sacred as
those of man. If she commits any offense, her penalty is no less or more
than of man's in a similar case. If she is wronged or harmed, she gets due
compensations equal to what a man in her position would get (2:178;4:45,
92-93).
7. Islam does not state these rights in a statistical form and then relax. It has
taken all measures to safeguard them and put them into practice as integral
articles of Faith. It never tolerates those who are inclined to prejudice
against woman or discrimination between man and woman. Time and

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again, the Qur'an reproaches those who used to believe woman to be

inferior to man (16:57-59, 62; 42:47-59; 43:15-19; 53:21-23).
8. Apart from recognition of woman as an independent human being
acknowledged as equally essential for the survival of humanity, Islam has
given her a share of inheritance. Before Islam, she was not only deprived
of that share but was herself considered as property to be inherited by
man. Out of that transferable property Islam made an heir, acknowledging
the inherent human qualifies in woman. Whether she is a wife or mother, a
sister or daughter, she receives a certain share of the deceased kin's
property, a share which depends on her degree of relationship to the
deceased and the number of heirs. This share is hers, and no one can take
it away or disinherit her. Even if the deceased wishes to deprive her by
making a will to other relations or in favor of any other cause, the Law
will not allow him to do so. Any proprietor is permitted to make his will
within the limit of one-third of his property, so he may not affect the rights
of his heirs, men and women. In the case of inheritance, the question of
quality and sameness is fully applicable. In principle, both man and
woman are equally entitled to inherit the property of the deceased relations
but the portions they get may vary. In some instances man receives two
shares whereas woman gets one only. This no sign of giving preference or
supremacy to man over woman.The reasons why man gets more in these
particular instances may be classified as follows:

First man, is the person solely responsible for the complete maintenance of
his wife, his family and any other needy relations. It is his duty by Law to
assume all financial responsibilities and maintain his dependents
adequately. It is also his duty to contribute financially to all good causes in
his society. All financial burdens are borne by him alone.

Secondly, in contrast, woman has no financial responsibilities whatsoever

except very little of her personal expenses, the high luxurious things that
she likes to have. She is financially secure and provided for. If she is a
wife, her husband is the provider; if she is a mother, it is the son; if she is a
daughter, it is the father; if she is a sister; it is the brother, and so on. If she
has no relations on whom she can depend, then there is no question of
inheritance because there is nothing to inherit and there is no one to
bequeath anything to her. However, she will not be left to starve,
maintenance of such a woman is the responsibility of the society as a
whole, the state. She may be given aid or a job to earn her living, and
whatever money she makes will be hers. She is not responsible for the
maintenance of anybody else besides herself. If there is a man in her
position, he would still be responsible for his family and possibly any of
his relations who need his help. So, in the hardest situation her financial
responsibility is limited, while his is unlimited.

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Thirdly, when a woman gets less than a man does, she is not actually
deprived of anything that she has worked for. The property inherited is not
the result of her earning or her endeavors. It is something coming to them
from a neutral source, something additional or extra. It is something that
neither man or woman struggled for. It is a sort of aid, and any aid has to
be distributed according to the urgent needs and responsibilities especially
when the distribution is regulated by the Law of God.

Now, we have a male heir, on one side, burdened with all kinds of
financial responsibilities and liabilities. We have, on the other side, a
female heir with no financial responsibilities at all or at most with very
little of it. In between we have some property and aid to redistribute by
way of inheritance. If we deprive the female completely, it would be
unjust to her because she is related to the deceased. Likewise, if we always
give her a share equal to the man's, it would be unjust to him. So, instead
of doing injustice to either side, Islam gives the man a larger portion of the
inherited property to help him to meet his family needs and social
responsibilities. At the same time, Islam has not forgotten her altogether,
but has given her a portion to satisfy her very personal needs. In fact,
Islam in this respect is being more kind to her than to him. Here we can
say that when taken as a whole the rights of woman are equal to those of
man although not necessarily identical (see Qur'an, 4:11-14, 176).

9. In some instances of bearing witness to certain civil contracts, two men are
required or one man and two women. Again, this is no indication of the
woman being inferior to man. It is a measure of securing the rights of the
contracting parties, because woman as a rule, is not so experienced in
practical life as man. This lack of experience may cause a loss to any party
in a given contract. So the Law requires that at least two women should
bear witness with one man. if a woman of the witness forgets something,
the other one would remind her. Or if she makes an error, due to lack of
experience, the other would help to correct her. This is a precautionary
measure to guarantee honest transactions and proper dealings between
people. In fact, it gives woman a role to play in civil life and helps to
establish justice. At any rate, lack of experience in civil life does not
necessarily mean that women is inferior to man in her status. Every human
being lacks one thing or another, yet no one questions their human status
(2:282).
10. Woman enjoys certain privileges of which man is deprived. She is exempt
from some religious duties, i.e., prayers and fasting, in her regular periods
and at times of confinement. She is exempt from all financial liabilities. As
a mother, she enjoys more recognition and higher honor in the sight of
God (31:14-15;46:15). The Prophet acknowledged this honor when he
declared that Paradise is under the feet of the mothers. She is entitled to
three-fourths of the son's love and kindness with one-fourth left for their
father. As a wife she is entitled to demand of her prospective husband a

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suitable dowry that will be her own. She is entitled to complete provision
and total maintenance by the husband. She does not have to work or share
with her husband the family expenses. She is free to retain, after marriage,
whatever she possessed before it, and the husband has no right whatsoever
to any of her belongings. As a daughter or sister she is entitled to security
and provision by the father and brother respectively. That is her privilege.
If she wishes to work or be self-supporting and participate in handling the
family responsibilities, she is quite free to do so, provided her integrity
and honor are safeguarded.
11. The standing of woman in prayers behind man does not indicate in any
sense that she is inferior to him. Woman, as already mentioned, is exempt
from attending congregational prayers which are obligatory on man. But if
she does attend she stands in separate lines made up of women exclusively
. This is a regulation of discipline in prayers, and not a classification of
importance. In men's rows the head of state stands shoulder to shoulder to
the pauper. Men of the highest ranks in society stand in prayer side by side
with other men of the lowest ranks. The order of lines in prayers is
introduced to help every one to concentrate in his meditation. It is very
important because Muslim prayers are not simply chanting or the sing-a-
song type. They involve actions, motions, standing, bowing, prostration,
etc. So if men mix with women in the same lines, it is possible that
something disturbing or distracting may happen. The mind will become
occupied by something alien to prayer and derailed from the clear path of
mediation. The result will be a loss of the purpose of prayers, besides an
offense of adultery committed by the eye, because the eye-by looking at
forbidden things - can be guilty of adultery as much as the heart itself.
Moreover, no Muslim man or woman is allowed during prayers to touch
the body of another person of the opposite sex. If men and women stand
side by side in prayer they cannot avoid touching each other. Furthermore,
when a woman is praying in front of a man or beside him, it is very likely
that any part of her dressed body may become uncovered after a certain
motion of bowing or prostrating. The man's eye may happen to be looking
at the uncovered part, with the result that she will be embarrassed and he
will be exposed to distraction or possibly evil thoughts. So, to avoid any
embarrassment and distraction to help concentrate on mediation and pure
thoughts, to maintain harmony and order among worshippers, to fulfill the
true purposes of prayers, Islam has ordained the organization of rows,
whereby men stand in front lines, and women behind the children.Anyone
with some knowledge of the nature and purpose of Muslim prayerscan
readily understand the wisdom of organizing the lines of worshippers in
this manner.
12. The Muslim woman is always associated with an old tradition known as
the "veil". It is Islamic that the woman should beautify herself with the
veil of honor, dignity, chastity, purity and integrity. She should refrain
from all deeds and gestures that might stir the passions of people other
than her legitimate husband or cause evil suspicion of her morality. She is

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warned not to display her charms or expose her physical attractions before
strangers. The veil which she must put on is one that can save her soul
from weakness, her mind from indulgence, her eyes from lustful looks,
and her personality from demoralization. Islam is most concerned with the
integrity of woman, with the safeguarding of her morals and morale and
with the protection of her character and personality (cf. Qur'an, 24:30-31).
13. By now it is clear that the status of woman in Islam is unprecedentedly
high and realistically suitable to her nature. Her rights and duties are equal
to those of man but not necessarily or absolutely identical with them. If
she is deprived of one thing in some aspect, she is fully compensated for it
with more things in many other aspects. The fact that she belongs to the
female sex has no bearing on her human status or independent personality,
and it is no basis for justification of prejudice against her or injustice to
her person. Islam gives her as much as is required of her. Her rights match
beautifully with her duties. The balance between rights and duties is
maintained, and no side overweighs the other. The whole status of woman
is given clearly in the Qur'anic verse which may be translated as follows:

And women shall have rights similar to the rights against them, according
to what is equitable; but man have a degree (of advantage as in some cases
of inheritance) over them (2:228).

This degree is not a title of supremacy or an authorization of dominance

over her. It is to correspond with the extra responsibilities of man and give
him some compensation for his unlimited liabilities. The above mentioned
verse is always interpreted in the light of another (4:34).

It is these extra responsibilities that give man a degree over woman in

some economic aspects. It is not a higher degree in humanity or in
character. Nor is it a dominance of one over the other or suppression of
one by the other. It is a distribution of God's abundance according to the
needs of the nature of which God is the Maker. And He knows best what is
good for woman and what is good for man. God is absolutely true when
He declares:

O mankind! reverence your Guardian-Lord, Who created you

from a single person, and created of like nature his mate,
and from them twain scattered (like seeds) countless men and
women (4:1).

Arabia the Cradle of Islam

The Arabian peninsula is the cradle of Islam. Islam was "born" in it, and "grew up" in it,
and was already "full-grown" when it came out of it. It was in the Arabian cities of

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Makkah and Medina that the classic Islamic identity was evolved, and Islam actually
"jelled." A grasp of the geography of Arabia, therefore, is necessary for the understanding
of the drift of its history.

Following is a synopsis of the geography of the Arabian peninsula:

Arabia, like any other region, has the kind of terrain that molds and modifies those who
live in it and move through it. It's a stern, grim and inhospitable land, and is or was, until
the obtrusion of oil, a constant challenge for survival to the wits of man. His survival in it
depended upon his ability to come to terms with it.

Contrary to popular notions, Arabia is not all a wilderness of sand. It has considerable
variety in the configuration of its surface, the salient features of which are broiling sand,
mauve mountains, jagged gulches, grotesque peaks spiking a copper sky, friable rocks,
flinty plains, startling geometrical and conical shapes of crags, constantly shifting sand
dunes and oases, and mirages of lakes, streams and gardens.

Arabia is the world's largest peninsula but the Arabs themselves call it Jazirat-ul-Arab
(the Island of Arabia), which in a sense it is. Bounded on the east by the Persian Gulf, on
the south by the Arabian Sea, and on the west by the Red Sea, it is bounded on the north
by the great "sand sea" of the Syrian desert.

In configuration, Arabia is a vast plateau rising gently from east to west. Except for
Yemen and the valleys interspersed in the western mountain ranges, the whole country is
sandy or rocky, and dry and barren.

Following are the political divisions of the Arabian peninsula (1992):

1. The Kingdom of Saudi Arabia

2. The Republic of Yemen

3. The Sultanate of Oman

4. The United Arab Emirates

5. The State of Qatar

6. The State of Bahrain

7. The State of Kuwait

Vegetation :

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Vegetation is generally very sparse due to lack of rain and due to the high salt content of
the soil. True trees are rare, and shrubs are common. All plants have had to adapt
themselves to the conditions of desert existence.

The date-palm grows wherever there is water. It is the most important cultivated tree in
the whole peninsula. Date fruit is the staple of many Arabs, and the tree supplies valuable
wood and other by-products.

The principal cereals of Arabia are wheat, barley, oats, maize and millet. Coffee grows in
Yemen; and cotton grows, in varying quantities, in Yemen and in Oman. The mango fruit
has been successfully cultivated in the oases of Al-Hasa province of Saudi Arabia, and the
coconut palm grows in Oman. Such "forests" as Arabia has, are a few clusters of junipers
in the highlands of Yemen.

The Ecology of Arabia The most important component of the ecology of the Arabian
peninsula is water. Its presence or absence has shaped its history to a great extent. Settlers
were attracted to the site of Makkah in Hijaz by the presence of the spring as Zamzam.
Assured by the availability of its tart waters in all seasons, they built the city of Makkah
around it.

The hydrosphere of the region consists of wells, torrents and flash-floods. The whole area
is devoid of rivers and streams with the exception of the sixty-mile long Hajar in the
Republic of Yemen. But even this is not a perennial stream; it becomes a stream only
when torrential rains fall in its basin.

A new and complex factor of tremendous geopolitical significance is the presence of vast
reservoirs of oil in the Arabian peninsula. In 1900 the whole peninsula was thinly
populated, and was desolate, poverty-stricken and isolated. It was one of the few regions
in the world almost untouched by western influence. Then came oil and everything
changed.Life in Saudi Arabia and in the other oil producing sheikdoms in the Persian
Gulf was transformed by the effects of the new wealth spectacular fortunes, rapid
economic development, the arrival of foreign labor, international clout perhaps more
radically than life has been transformed anywhere else at any time in human experience.

The most important animal in Arabia was the camel. The Arabian camel is the single-
humped variety, or dromedary, as against the two-humped camel of Central Asia, the
Bactrian. The dromedary has flat, broad, thick-soled cloven hoofs that do not sink into the
sand, and it can travel long distances in the desert. The milk of the camel formed an
important part of the diet of the desert Arabs, and camel hair was used by them to make
their tents. The camel, therefore, was indispensable for survival in the desert.

Political Conditions in Arabia before Islam :

The most remarkable feature of the political life of Arabia before Islam was the total
absence of political organization in any form. With the exception of Yemen in the south-
west, no part of the Arabian peninsula had any government at any time, and the Arabs

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never acknowledged any authority other than the authority of the chiefs of their tribes.
The authority of the tribal chiefs, however, rested, in most cases, on their character and
personality, and was moral rather than political.

The Arabs lived, generation after generation, century after century, without a government
of any kind. Since there was no government, there was no law and no order. The only law
of the land was lawlessness. In the event a crime was committed, the injured party took
law in its own hands, and tried to administer "justice" to the offender. This system led
very frequently to acts of horrendous cruelty.

If the Arab ever exercised any modicum of restraint, it was not because of any
susceptibility he had to questions of right or wrong but because of the fear of provoking
reprisals and vendetta. Vendetta consumed whole generations of Arabs. Since there were
no such things as police, courts or judges, the only protection a man could find from his
enemies, was in his own tribe. The tribe had an obligation to protect its members even if
they had committed crimes. Tribalism or asabiyya (the clan spirit) took precedence over
ethics. A tribe that failed to protect its members from their enemies, exposed itself to
ridicule . Ethics, of course, did not enter the picture anywhere.

Since Arabia did not have a government, and since the Arabs were anarchists by instinct,
they were locked up in ceaseless warfare. War was a permanent institution of the Arabian
society. The desert could support only a limited number of people, and the state of inter-
tribal war maintained a rigid control over the growth of population. But the Arabs
themselves did not see war in this light. To them, war was a pastime or rather a dangerous
sport or a species of tribal drama, waged by professionals, according to old and gallant
codes, while the "audience" cheered. Eternal peace held no appeal for them, and war
provided an escape from drudgery and from the monotony of life in the desert. They,
therefore, courted the excitement of the clash of arms. War gave them an opportunity to
display their skills at archery, fencing and horsemanship, and also, in war, they could
distinguish themselves by their heroism and at the same time win glory and honor for
their tribes. In many cases, the Arabs fought for the sake of fighting, whether or not there
was a cause belli.

Economic Conditions :

Economically, the Jews were the leaders of Arabia. They were the owners of the best
arable lands in Hijaz, and they were the best farmers in the country. They were also the
entrepreneurs of such industries as existed in Arabia in those days, and they enjoyed a
monopoly of the armaments industry.

Slavery was an economic institution of the Arabs. Male and female slaves were sold and
bought like animals, and they formed the most depressed class of the Arabian society.

The most powerful class of the Arabs was made up by the capitalists and money-lenders.
The rates of interest which they charged on loans were exorbitant, and were especially
designed to make them richer and richer, and the borrowers poorer and poorer.

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The most important urban centers of Arabia were Makkah and Yathrib, both in Hijaz. The
citizens of Makkah were mostly merchants, traders and money-lenders. Their caravans
traveled in summer to Syria and in winter to Yemen. They also traveled to Bahrain in the
east and to Iraq in the northeast. The caravan trade was basic to the economy of Makkah,
and its organization called for considerable skill, experience and ability.

Social Conditions :

Arabia was a male-dominated society. Women had no status of any kind other than as sex
objects.The number of women a man could marry was not fixed. When a man died, his
son "inherited" all his wives except his own mother. A savage custom of the Arabs was to
bury their female infants alive. Even if an Arab did not wish to bury his daughter alive, he
still had to uphold this "honorable" tradition, being unable to resist social pressures.

Drunkenness was a common vice of the Arabs. With drunkenness went their gambling.
They were compulsive drinkers and compulsive gamblers.

The State of Religion in Pre-Islamic Arabia

The period in the Arabian history which preceded the birth of Islam is known as the
Times of Ignorance. Judging by the beliefs and the practices of the pagan Arabs, it
appears that it was a most appropriate name. The Arabs were the devotees of a variety of
"religions" which can be classified into the following categories.

1. Idol-worshippers or polytheists. Most of the Arabs were idolaters. They worshipped

numerous idols and each tribe had its own idol or idols and fetishes. They had turned the
Kaaba in Makkah, which according to tradition, had been built by the Prophet Abraham
and his son, Ismael, and was dedicated by them to the service of One God, into a heathen
pantheon housing 360 idols of stone and wood.

2. Atheists This group was composed of the materialists and believed that the world was
eternal.

3. Zindiqs They were influenced by the Persian doctrine of dualism in nature. They
believed that there were two gods representing the twin forces of good and evil or light
and darkness, and both were locked up in an unending struggle for supremacy.

4. Sabines. They worshipped the stars.

5. Jews When the Romans destroyed Jerusalem in A.D. 70, and drove the Jews out of
Palestine and Syria, many of them found new homes in Hijaz in Arabia. Under their
influence, many Arabs also became converts to Judaism. Their strong centers were the
towns of Yathrib, Khayber, Fadak and Umm-ul-Qura.

6. Christians. The Romans had converted the north Arabian tribe of Ghassan to
Christianity. Some clans of Ghassan had migrated to and had settled in Hijaz. In the

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south, there were many Christians in Yemen where the creed was originally brought by
the Ethiopian invaders. Their strong center was the town of Najran.

7. Monotheists There was a small group of monotheists present in Arabia on the eve of
the rise of Islam. Its members did not worship idols, and they were the followers of the
Prophet Abraham. The members of the families of Muhammad, the future prophet, and
Ali ibn Abi Talib, the future caliph, and most members of their clan the Banu Hashim
belonged to this group.

Misconceptions about Islam

Terrorism Has No Religion!

The true religion of Islam forbids the killing of innocent people, irrespective of the cause
religious, political or social beliefs. This is stated in the Quran, the holy book of
Muslims.

[Quran 6:151] ...You shall not kill GOD has made life sacred except in the course
of justice. These are His commandments to you, that you may understand.

The laws of the scriptures that apply to the Christians and Jews are repeated and
emphasized for the Muslims also.

[Quran 5:32] ...we decreed for the Children of Israel that anyone who murders any
person who had not committed murder or horrendous crimes, it shall be as if he
murdered all the people. And anyone who spares a life, it shall be as if he spared the lives
of all the people. ...

All Religions Condemn Terrorism

The religion of Islam should not be confused with what these terrorists have done. The
terrorist organizations such as Al-Qaida who kill innocent people are actually, by the
definition of the Quran, not Muslims, but plain murderers. Who would like to describe
Hitler or the likes of Ku Klux Klan as good Christians? We should not let our emotions
overcome our logic and understanding. There is no religious scripture that does not
condemn terrorism. Every righteous person in any religion would condemn such actions
regardless of terrorists race, country or religious background.

True Islam

What is the ideal of Islam? Islam is not a name that defines you as better than your
neighbor or rewards you a special status with God. The name itself is an Arabic word
derived from the meaning to surrender or submit. Islam is submission to Gods will. It is
a way of life that guides your actions and forms your character. Islam is a state of
awareness and appreciation of Gods boundless attributes. As your soul submits, you are

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able to practice the meaning of peace, compassion, love, forgiveness, and charity that
originate from one Source. The shades of superiority, prejudice and judgment fade as the
world comes into focus with the eyes of your soul. In Islam, the best among us in the
sight of God is not the white or the black, the male or the female, a person who calls
himself or herself Christian, Jew, or Muslim, but rather, the one who is the most
righteous.

Islam or Submission to God alone is a way of life encouraged from the time of Abraham
by Moses, Jesus, and Muhammad, messengers who have followed Abraham. The one
who is able to surrender the soul is called a Muslim in Arabic, or Submitter. There are
Submitters to the Creator in every faith. They are those who place no limits on their belief
in the Unseen and impose no judgments on the different forms of striving towards
attaining Gods mercy. This common striving encourages unity within a diverse group of
people who advance their personal strides by learning from one another.

Righteous People in All Religions

Thus, the love of God is not reserved for people of religious sects or denominations that
cling to an exclusive belief of guaranteed salvation. Gods infinite love flows to the
charitable, righteous, benevolent, equitable, and the just: Those who recognize their
accountability and work towards being good.

[Quran 2:62] Surely, those who believe, those who are Jewish, the Christians, and the
converts; anyone who believes in GOD, and believes in the Last Day, and leads a
righteous life, will receive their recompense from their Lord. They have nothing to fear,
nor will they grieve.

The Quran on Wars And Aggression

A number of people today view Submission (Islam in Arabic) as a hostile and aggressive
religion. This stereotype has been sadly reinforced by the acts of terrorists and fanatics,
who in no way represent what the religion truly stands for. They have hijacked the
religion, and consequent media attention, for their own selfish and evil goals. Hence, the
world opinion tends towards viewing Islam as a violent religion. People associate Islam
with Saddam Hussein, suicide bombers, Osama bin Laden, and September 11th. Very few
see it as a religion that forbids any kind of aggression, and permits fighting only in self-
defense (Quran 2:190). Yet, this is what the truth is. The religion of Islam, described by
God in the Quran stands for peace and tolerance. It does not condone or encourage
terrorism.

In the remainder of the article we address some of the common misconceptions about the
Islamic and Quranic perspectives on war and peace. These misconceptions are fueled by
some people who quote parts of a few Quranic verses out of context. It is unfortunate that
rational open-minded folk accept these misquotations without examining the context of

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the passage they are written in. As with most other books, the Quran must be read as a
whole. Taking a single verseor a part of a verseout of context, can naturally lead to
incorrect conclusions. No religion of God is evil, rather the people who abuse the religion
are.

Aggression is Forbidden. Fighting is permitted only in self-defence.

The Quranic verses on this are very clear. God repeats, "do not aggress", multiple times.
Only if attacked, is one permitted to fight back. If the other party refrains from aggression
and offers one peace, we are told to stop fighting.

Rules of War*

[2:190] You may fight in the cause of GOD against those who attack you, but do not
aggress. GOD does not love the aggressors.
[2:191] You may kill those who wage war against you, and you may evict them whence
they evicted you. Oppression is worse than murder. Do not fight them at the Sacred
Masjid, unless they attack you therein. If they attack you, you may kill them. This is the
just retribution for those disbelievers.
[2:192] If they refrain, then GOD is Forgiver, Most Merciful.
[2:193] You may also fight them to eliminate oppression, and to worship GOD freely. If
they refrain, you shall not aggress; aggression is permitted only against the aggressors.

*2:190 All fighting is regulated by the basic rule in 60:8-9. Fighting is allowed strictly in
self-defense, while aggression and oppression are strongly condemned throughout the
Quran.

[5:87] O you who believe, do not prohibit good things that are made lawful by GOD,
and do not aggress; GOD dislikes the aggressors.

[8:61] If they resort to peace, so shall you, and put your trust in GOD. He is the
Hearer, the Omniscient.

[4:90] ... if they leave you alone, refrain from fighting you, and offer you peace, then
GOD gives you no excuse to fight them.

The Quran also reminds the submitters (muslims in Arabic) that they should not be
provoked by past animosity into committing acts of aggression (5:2). Additionally, God
insists that submitters (muslims) must be absolutely sure before striking in the cause of
God (4:94). Anyone who offers one peace, cannot be attacked.

[4:94] O you who believe, if you strike in the cause of GOD, you shall be absolutely
sure. Do not say to one who offers you peace, "You are not a believer," seeking the
spoils of this world. For GOD possesses infinite spoils. Remember that you used to
be like them, and GOD blessed you. Therefore, you shall be absolutely sure (before
you strike). GOD is fully Cognizant of everything you do.

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Life is Sacred

The killing of innocent civilians by suicide bombers and terrorists is strongly condemned
in the Quran. Taking any lifeexcept in the course of justice, is forbidden. Even so,
capital punishment is discouraged. Thus, those who commit these horrible acts are clearly
not muslims, rather very evil people who try to justify their hatred and actions using
God's name (7:28).

The Major Commandments

[6:151] Say, "Come let me tell you what your Lord has really prohibited for you: You
shall not set up idols besides Him. You shall honor your parents. You shall not kill your
children from fear of poverty - we provide for you and for them. You shall not commit
gross sins, obvious or hidden. You shall not kill - GOD has made life sacred - except in
the course of justice. These are His commandments to you, that you may understand."

[17:33] You shall not kill any person - for GOD has made life sacred - except in the
course of justice. If one is killed unjustly, then we give his heir authority to enforce
justice. Thus, he shall not exceed the limits in avenging the murder; he will be
helped.

[25:68] They never implore beside GOD any other god, nor do they kill anyone - for
GOD has made life sacred - except in the course of justice. Nor do they commit
adultery. Those who commit these offenses will have to pay.

[7:28] They commit a gross sin, then say, "We found our parents doing this, and
GOD has commanded us to do it." Say, "GOD never advocates sin. Are you saying
about GOD what you do not know?"

Absolute Freedom to Believe / No compulsion in religion

Does Islam recommend or justify killing of disbelievers or those who decide to leave the
religion? The answer is an emphatic "No". God makes it very clear in the Quran, that
there is no compulsion in religion (2:256). Free will is one of God's precious gifts to
humanity, and human beings cannot take away what God gave man. If someone does not
wish to believe, they are to be left alone and not forced in any manner. A submitter's
(muslim) job is simply to invite people to God's religion with kind enlightenment
(16:125).

No Compulsion in Religion

[2:256] There shall be no compulsion in religion: the right way is now distinct from the
wrong way. Anyone who denounces the devil and believes in GOD has grasped the
strongest bond; one that never breaks. GOD is Hearer, Omniscient.

Absolute Freedom of Religion

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[18:29] Proclaim: "This is the truth from your Lord," then whoever wills let him believe,
and whoever wills let him disbelieve. We have prepared for the transgressors a fire that
will completely surround them. When they scream for help, they will be given a liquid
like concentrated acid that scalds the faces. What a miserable drink! What a miserable
destiny!

How to Spread God's Message

[16:125] You shall invite to the path of your Lord with wisdom and kind enlightenment,
and debate with them in the best possible manner. Your Lord knows best who has strayed
from His path, and He knows best who are the guided ones.

Verses Relating To War-Time Situations that are Abused

There are a number of people who will quote parts of verses out of context, either out of
ignorance, or deliberately, to promote a false view of the religion. We present here some
of the verses with their context that clearly show that these "violent" verses only relate to
war situations. As mentioned before, all wars and fighting are only in self-defence.

The verses are listed in a table format. In the left column is the verse or part of the verse
that is commonly misquoted to try and show "Islam is a religion of violence". In the right
column, the full verse / context is shown, making it clear that the "violence" is only in
self-defence / in the time of war.

Misquoted Verse Same Verse in Context

[4:101] When you travel, during war, you commit

no error by shortening your Contact Prayers
[4:101] "... For the Unbelievers
(Salat), if you fear that the disbelievers may
are unto you open enemies."
attack you. Surely, the disbelievers are your
ardent enemies.

[8:12-13] Recall that your Lord inspired the

angels: "I am with you; so support those who
believed. I will throw terror into the hearts of
[8:12-13] ... I will instill terror
those who disbelieved. You may strike them
into the hearts of the
above the necks, and you may strike even every
unbelievers. Smite ye above
finger." This is what they have justly incurred by
their necks and smite all their
fighting GOD and His messenger. For those who
finger tips off them. This
fight against GOD and His messenger, GOD's
because they contend against
retribution is severe.
God and his apostle. ...
*8:12-16 All wars are governed by the basic rule
in 60:8-9.

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[9:4-5] If the idol worshipers sign a peace treaty

with you, and do not violate it, nor band together
[9:5] "... fight and slay the
with others against you, you shall fulfill your
pagans wherever ye find them,
treaty with them until the expiration date. GOD
and seize them, beleaguer them,
loves the righteous. Once the Sacred Months are
and lie in wait for them in every
past, (and they refuse to make peace) you may
stratagem (of war) ..."
kill the idol worshipers when you encounter them,
punish them, and resist every move they make. ...

[9:13-14] Would you not fight people who

[9:14] "Fight them, and God
will punish them by your hands,
cover them with shame ..."
violated their treaties, tried to banish the
messenger, and they are the ones who started the
war in the first place? Are you afraid of them?
GOD is the One you are supposed to fear, if you
are believers. You shall fight them, for GOD will
punish them at your hands, humiliate them, grant
you victory over them, and cool the chests of the
believers.

To summarize, the religion of Submission to God (Islam) as described in the Quran is a

peaceful and tolerant one. The only situations where fighting is allowed is in self-defense.
Aggression is always prohibited.

Note: We would like to add that out of the 6,346 verses in the Quran, a very small
percentage talk about "war". Islam being a practical religion does cover the legitimacy of
fighting as well as when it is unjustified. The believers in the time of Muhammad had to
face hostile opposition because of their religious views, and were in many cases forced to
fight to save their lives. However, the bulk of the Quran, as the religion of Islam in
general, focuses on worshipping God, leading a righteous life and attaining salvation in
the Hereafter. We invite you to read the Quran for yourself to verify this.

Polygamy in Islam

Polygamy (plurality of wives) is one of the controversial questions in the family system
of Islam. The following are a few points worth of consideration in an effort to clarify the
wisdom of polygamy and when it can be used:

Introduction

Islam has emphasized that taking advantage of the permission of polygamy is conditional
on the observance of several factors and circumstances -as it will be explained later. If the

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man lacks those material and moral conditions, or he is not competent enough to satisfy
all of them, then he will not be eligible to take more than one wife. Also, Islam has
emphasized that the basic objective of healthy marital life comes from mutual love and
benevolence between the husband and the wife which normally can be found in the form
of regular marriage - monogamy. Preservation of that cordiality, stability, and purity in
the family life can be seen clearly in the Quranic doctrines as well as in the tradition of
the prophet (p.b.u.h):

Quran says:
And among His Signs is this, that He created for you mates from among
yourselves, that ye may dwell in tranquility with them, and He has put love and
mercy between your (hearts): verily in that are Signs for those who reflect.(Quran
30: 21)

" live with them ( wife or wives) on a footing of kindness and equity (Quran 4:19)

And women (wives) shall have rights similar to the rights against them, according
to what is equitable; but men have a degree (of advantage) over them. And Allah is
Exalted in Power, Wise. (Quran 2:28)

Prophet Muhammad (P.B.U.H.) said:

"The best man among you is the best with his wife".

The best of your women are those: Who are loving and kindly; who look after their
chastity; Who are not arrogant or disobedient to their husbands; Who are faithful to
their husband in their absence.

Imam Ali (A.S.) said:

"By your chastity protect your wife from casting an evil eye on others stealthily and
entertaining an idea of sin".
"Be kind to your wife and treat her well. Kindness will change her for the better,
will keep her satisfied and will preserve her health and beauty".

Is there a perfect Solution?

As a realistic religion that legislates real solutions for humanity, Islam avoided
any utopian doctrine. In many of its laws, Islam keeps in mind the flexibility of
the law and the realistic factors and circumstances. A law can not be 100% good
for every person, groups, culture, or country. However, Islam considers the over
all values and gaining. If the advantages of a law overcome its disadvantages, then
that law would be legislated and vise versa. This concept is driven from Quran:
They ask thee concerning wine and gambling. Say: "In them is great harm
(sin) and some benefits for people; but the harm (sin) is greater than the

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benefits (2:219).

Polygamy, like any other law, has its disadvantages and advantages on both the
husband and the wife. But do those advantages overweigh the disadvantages?
Let the following brief study judge that:

II) Polygamy and the wife acceptance:

a) What if a woman does not accept polygamy

First of all, marriage in one of its phases is a legal contract between the wife and the
husband. Both partners have the right to add any condition that they think it will help
them to protect their future life. So, if a woman thinks polygamy is against her
interest, then she has the full right to announce her objection during the marriage
contract as a condition and a right for a valid contract or else it will be nullified.
Based on that, the husband has to commit to that condition or he would have no right
to keep her as a wife if she decides to get divorced and was approved by the Islamic
court, especially if divorcing the husband is controlled by the wife.
b) What if the wifes condition is disregarded?

Like in any other law, a person might misuse the law to seek his/her interest. If a
husband, who previously has committed in the marriage contract not to marry
another woman, decides to have a second wife, then his current wife has the right to
ask for divorce and raise that issue to the Islamic court. But is it fair that the only
thing the wife can do is to ask for divorce in this matter.

Is that Fair?

Answering that question is not simple since each case has its own circumstances. First
of all, the question would be; why is the husband thinking about another wife,
especially when both partners have agreed to dysfunction polygamy in their marriage
life. In this case and before divorcing, a social worker assigned by the Islamic Court
has to study the case and judges it. For instance, may be the husband wants children
and his current wife is barren but yet he still loves her and wants to keep her as a wife
in addition to his new one. Furthermore, if the wife is the one who is controlling the
divorce process -not the husband- then she can divorce her husband if that avails her.
Overall, Same question would be asked. As an American is it fair that I can divorce
my wife or she can divorce me at any time.

III) Polygamy could be a Natural and social need?

What if:

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- There are some men by nature need more than one wife and their wives have
no problem with polygamy.

- Monogamy is not just a theory and is thoroughly practiced, so no more men

were allowed to cheat on their wives. Do you think for that group of people- who
never naturally get satisfied by one wife- Monogamy is a solution and is
sufficient?

- There are women who have no problem in marrying a man already having a
wife especially if a marriage is in their interest.

- The majority of society are women keeping in mind that:

o Marriage age of puberty mostly begins earlier in girls than in boys.

o The power of proliferation of women ceases at a certain age, after which

pregnancy is very rare case, whereas there is no such fixed age for men.

In this case where no enough men, do we tell those women just disregard your
emotion and desire or just abuse yourself through unlawful acts like being
Homosexual.

V) Polygamy and its Preconditions in Islam

Islam allows polygamy on some condition and here are some of them:

a- The wife(s) has no objection about polygamy during or before the

marriage contract. And if the husband disregards that, the wife has the
right to raise that to the Islamic court.

b- Equitable treatment for all the wives

c- Number of wives not to exceed four.

VI) Major disadvantages of Polygamy:

The following are the major disadvantages of polygamy from the Wife
Perspective:

A. Less time with the husband; since his spared time is now shared
between two or more wives

B. Less attention

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C. Jealousy and unshared love; since the woman likes to have full
attention and full unshared love from her partner.

D. Family malfunctioning and Chaos since husband spends less time

with the children i.e. less discipline and guiding.

E. Less money saved or given to the wife and children since money
should be shared co-equally with the other family.

F. Population problems that burden the society since both wives (may
be more) are going to have children.

G. Unfairness and discrimination; since the husband can have more than
one partner while the wife should marry only and exclusively one.

But are the above disadvantages are exclusively because of polygamy, or they can be
found in monogamy as well. And can any of those disadvantages considered a big
obstacle if compared to the advantages of conditional pure polygamy.

The following explain each disadvantage as a case and analyze it to show whether each
one is worth it to be considered a case to overweigh the advantage of polygamy.
Over all, the reader has to keep in mind that purity, honesty, justice, and doing good are
one of the major attributes that Islam calls for. Therefore, any relation or behavior that is
committed by the husband or the wife and it does not fall with in those categories, it
would be considered a big sin and inhumane act i.e. a major disadvantages:
Allah commands justice, the doing of good, and liberality to kith and kin, and He
forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye
may receive admonition (Quran 16:90)

Polygamy in the Quran

The Muslim scripture, the Quran, is the only known world scripture to explicitly limit
polygamy and place strict restrictions upon its practice:
marry women of your choice, two or three or four; but if you
fear that you shall not be able to deal justly with them, then only
one. (Quran 4:3)
The Quran limited the maximum number of wives to four. In the early days of Islam,
those who had more than four wives at the time of embracing Islam were required to
divorce the extra wives. Islam further reformed the institution of polygamy by requiring
equal treatment to all wives. The Muslim is not permitted to differentiate between his
wives in regards to sustenance and expenditures, time, and other obligations of husbands.
Islam does not allow a man to marry another woman if he will not be fair in his
treatment. Prophet Muhammad forbade discrimination between the wives or between
their children.

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Also, marriage and polygamy in Islam is a matter of mutual consent. No one can
force a woman to marry a married man. Islam simply permits polygamy; it neither forces
nor requires it. Besides, a woman may stipulate that her husband must not marry any
other woman as a second wife in her prenuptial contract. The point that is often
misunderstood in the West is that women in other cultures - especially African and
Islamic - do not necessarily look at polygamy as a sign of womens degradation.
Consequently, to equate polygamy with degrading women is an ethnocentric judgment of
other societies.
Even though we see the clear permissibility of polygamy in Islam, its actual practice
is quite rare in many Muslim societies. Some researchers estimate no more than 2% of
the married males practice polygamy.[4] Most Muslim men feel they cannot afford the
expense of maintaining more than one family. Even those who are financially capable of
looking after additional families are often reluctant due to the psychological burdens of
handling more than one wife. One can safely say that the number of polygamous
marriages in the Muslim world is much less than the number of extramarital affairs in the
West[5]. In other words, contrary to prevalent notion, men in the Muslim world today are
more strictly monogamous than men in the Western world.
4. CAN POLYGAMY BE A BETTER SOLUTION IN SOME CASES?
Scholars in the past and at present, Muslims and non-Muslims, have consistently
pointed out such cases. The following are a few examples which are tied in with the
general approach of Islam to individual and social problems.
a. Individual cases:
1. A man who discovers that his wife is barren, and who at the same time instinctively
aspires to have children and heirs.
In a situation as this, the man would either have to:
-Suffer the deprivation of fatherhood for life.
-Divorce his barren wife and get married to another woman who is not barren.
In many cases, neither solution can be considered as the best alternative. Polygamy
would have the advantage of preserving the martial relationship without depriving the
man of fathering children of his own.
2. A man whose wife becomes chronically ill would have one of possible alternatives:
-He may suppress his instinctive sexual needs for the rest of his life.
-He may divorce his sick wife at the time when she needs his compassion most, and
get married to another woman, thus legally satisfying his instinctive needs.
-Or he could compromise by keeping his sick wife, and secretly take for himself one
or more illicit sex partners.
Let us discuss these alternatives from the point of view of the Islamic teachings. The
first solution is against human nature. Islam recognizes sex and sexual needs and
provides for legitimate means for their satisfaction. The second solution is clearly less
compassionate, especially where there is love between the two parties. Further more
divorce is described by Prophet Muhammad (P) as the permitted thing which is hated
most by God. The last solution is plainly against the Islamic teachings which forbid
illicit sexual relations in any form.
To sum up, Islam being against immorality, hypocritical pretense of morality, and
against divorce unless no better solution is available, provides for a better alternative

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which is consistent with human nature and with the preservation of pure and
legitimate sex relationships. In a situation like this, it is doubtful that any solution
would be better than polygamy, which is, after all, an optional solution.
b. Social cases
1. Anthropologists tell us that among various tribes and societies, polygamy is a
social and economic necessity. In some very poor areas, the infant morality is
very high. Children on the other hand, are a source of additional labour for the
earning capacity of the family. To have more children under such situations
would require the practice of polygamy. It is by this very reason Christian
missionaries in some African regions justified their permission to local people to
practice polygamy without being excommunicated from the church. One
researcher has even found, through his studies that women in such societies not
only accept polygamy, but some of them even prefer this. (See for example
Campbell, D., In the Heart of the Bantuland, Seeley, service and Co.,Ltd., London,
1922, p. 160, and Cory H., Sukuma Law and Customs, Oxford University Press, N.
Y., 1953, p.52.)
2. Aside from cases where women outnumber men, devastating wars, in the past
and at present, have taken their roll mainly among men. The result is not simply
more women who cannot find husbands, but even more widows who may aspire
to a respectable family life. In such a situation, if polygamy is bad, the limitation
on polygamy is even far worse.
Both unmarried women and widows are human beings. Unless their instinctive
needs are legitimately satisfied, the temptation is great for corruption and
immorality. But aside from the moral question these women are also exploited.
They are used as tools for mens pleasure, yet have no guarantees, no rights or
security, financial or emotional. Should they become pregnant, it is their burden
alone. But even if such women are ready to pay the price for this personally,
society also suffers seriously from such situations. The increasing number of
illegitimate children born today under conditions such as these provides a
potential base for tomorrows maladjusted and even criminals. Further more it is
inhuman, humiliating for those children to grow up without knowing who their
fathers were and without enjoying a lean and normal family life.
One question remain:
5. WHY NOT POLYANDRY (PLURALITY OF HUSBANDS FOR THE SAME
WOMAN)?
It is evident that the nature of women is physiologically and psychologically different
from that of men. Psychologically speaking, the woman is monogamous by her very
nature. Furthermore, in all cultures, new and old, the headship of the family, is
normally mans. One can imagine what would happen if the family had two or more
heads. Furthermore, if the woman is married to more than one husband, which would
be the father of her children?

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Education among the Arabs before Islam

Among the Arabs there were extremely few individuals who could read and write. Most
of them were not very eager to learn these arts. Some historians are of the opinion that the
culture of the period was almost entirely oral. The Jews and the Christians were the
custodians of such knowledge as Arabia had. The greatest intellectual accomplishment of
the pagan Arabs was their poetry. They claimed that God had bestowed the most
remarkable qualities of the head upon the Greeks (its proof is their science and
philosophy); of hand upon the Chinese (its proof is their craftsmanship); and of the
tongue upon the Arabs (its proof is their eloquence). Their greatest pride, both before and
after Islam, was their eloquence and poetry. The importance of poetry to them can be
gauged by the following testimony:

In nomad Arabia, the poets were part of the war equipment of the tribe; they defended
their own, and damaged hostile tribes by the employment of a force which was supposed
indeed to work mysteriously, but which in fact consisted in composing dexterous phrases
of a sort that would attract notice, and would consequently be diffused and remembered
widely. (Mohammed and the Rise of Islam, 1931)

Muhammad P.B.U.H to Adnan

According to Islamic prophetic tradition, Muhammad was descended from Adnan.

Tradition records the genealogy from Adnan to Muhammad comprises 21 generations.
"The following is the list of chiefs who are said to have ruled the Hejaz and to have been
the patrilineal ancestors of Muhammad."[1]

570 AD Muhammad ()
538 AD `Abd Allah ()
505 AD Abd al-Muttalib ()
472 AD Hashim ()
439 AD `Abd Manaf ()
406 AD Qusai ()
373 AD Kilab ()
340 AD Murrah ()
307 AD Ka'ab ()
274 AD Lu'ayy ()
241 AD Ghalib ()
208 AD Fihr ()
175 AD Malik ()
142 AD an-Nadr ()
109 AD Kinanah ()
76 AD Khuzaimah ()
43 AD Mudrikah ()
10 AD Elias ()

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23 BC Mudar ()
56 BC Nizar ()
89 BC Ma'ad ()
122 BC Adnan ()

KEY DATES AND EVENTS IN THE LIFE OF HAZRAT MUHAMMED

YEAR OF
CHRISTIAN
AGE MISSION/ EVENTS
DATE C.E.
HIJRAT
Born on 12 Rabi-ul-
570/571 Awwal in the year
of the Elephants.
Hazrat Bibi Halima
(R.A), Brings
4 YEARS 574
Rasulullah after
weaning.
Demise of Hazrat
Bibi Aamina.
6 YEARS 576 Grandfather Hazrat
Abdul Muttalib
takes care.
Demise of Hazrat
Abdul Muttalib.
8 YEARS 578
Uncle Hazrat Abu
Talib takes care.
Makes journey to
Syria.
Meets Buhaira who
12 YEARS 582 forecasts
Rasulullah
forthcoming
prophethood.
Rebuilding of the
Ka'ba and placing
23 YEARS 593
of the Hajre Aswad
(Black Stone).
24 YEARS 594 Takes a second
journey to Syria
under the

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employment of
Hazrat Bibi Khadija
(R.A).
Marriage to Hazrat
Bibi Khadija (R.A).

The slaves are set

25 YEARS 595 free. Sets up Society
(Hilf-Ul-Fuzul).
Time spent in
meditation in the
cave of Hira.
YEAR OF
NABUWWAT
Receiving the first
Divine Revelation
40 YEARS 1st 609
(Wahi) in
Ramadhan.
Islaam accepted by
twenty persons.
43 YEARS 3rd 612 Public declaration
of the call of
Islaam.
Advice a group of
Muslims to
45 YEARS 5th 614
emigrate to
Abyssinia.
Me'raj (Ascension)-
50 YEARS 10th 619
27 Rajab.
The first Oath of
52 YEARS 12th 621
Allegiance- Aqaba.
The second Oath of
53 YEARS 13th 622
Allegiance.
HIJRA (A.H)
Hijrat (Emigration)
to Madinah.
53 YEARS 1 623 The beginning of
the Islamic
Calender (A.H)
54 YEARS 2 624 Battle of Badr
Expulsion of Banu
Qaynuqa

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Change of Qibla
from Jerusalem to
Makkah
55 YEARS 3 625 Battle of Uhad
57 YEARS 5 627 Battle of the Trench
The Treaty of
Hudaibiyya
58 YEARS 6 628
Letters (Epistles) to
Kings
59 YEARS 7 629 Conquest of Khybar
The Expedition of
Muta
60 YEARS 8 630
Conquest of
Makkah
The Expedition of
Tabuk
61 YEARS 9 630
First Haj of
Muslims
Year of Deputation
62 YEARS 10 631 and Farewell
Pilgrimage
The demise of
63 YEARS 11 632 Rasullulah
(12th Rabi-ul-
Awwal)

BIRTH
On Monday the 12th of Rabi-ul-Awwal 571 A.D. a child was born to Bibi Aamena. He
was given the name Muhammad ( The praised one). His father's name was Abdullah.
Hazrat Abdullah passed away before Muhammad was born.The grandfather Abdul
Muttalib took Muhammad to the Ka'ba and thanked Allah for giving him a grandson.
Abdul Muttalib Made an aqeeqah for Muhammeed on the 7th day after his birth.
CHILDHOOD

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Rasulullah was born in the noble family of the Banu Hashim of the Quraish tribe.
After he was born he was taken by a women Bibi Halima (R.A.) to her village where he
lived for four years in a clean environment. While he stayed with Hazrat Bibi Halima
(R.A.), she was never short of anything and her home was always blessed. He was
returned to his mother when he was four years old. His mother took him for a visit to her
families in Madinah when he was six years old. She passed away when she was returning
to Makkah, at a place called Abwa and Muhammed was brought back by a slave girl
Umm-e-Aiyman.
After the demise of his mother, his grand-father Abdul Muttalib looked after him, but it
was not long before his grandfather passed away too. Muhammed was then eight
years old. Then his uncle Abu Talib looked after him. At a young age Rasulullah used
to go into the desert to watch the flocks of his uncle. As a young boy he was truthful, well
mannered and honest. He never wasted his time playing games. He always helped other
people.

YOUTH

In his youth Rasulullah was a very hard working young man. He learnt to do business
from his uncle Abu Talib. At first, he went with his uncle on business trips at the age of
twelve but later he started trading on his own. The people of Makkah respected him. He
believed in one Allah. He was loving and kind. He always kept his promise. He lived a
simple life and hated pride. Rasulullah helped to re-start the work of Half-ul
-Foodhul which took an active part in bringing about peace and unity among the tribe of
Makkah. Killing, stealing and harassing visitors was discouraged while love and
brotherhood was encouraged. The weak were looked after. Muhammed was also
known as As-Saadiq (The Truthful) and Al-Ameen (The Trustworthy).

BUILDING OF THE KA'BAH

As the ka'bah was badly damaged by floods, the different tribes of Makkah worked
together to build the Ka'bah again. The building was almost finished, only the famous
black stone know as Hajre Aswad was left to be set into its place, and the tribes started
quarreling, because each tribe wanted to have the honour to replace the stone. There was
great fear that fighting would take place, when a wise old man gave them an idea. He said
that the first person to enter the Ka'bah in the morning shall suggest what was to be done.
This idea was accepted by all the tribes. It so happened that Rasulullah was the first
person to enter the Ka'bah in the morning. Rasulullah was asked what to do. He took
a sheet and spread it on the ground. He placed the black stone in the center of the sheet
and asked the chiefs of all the tribes to lift it up together. When the sheet reached the
proper height, he lifted the black stone and put it in its proper place. Everyone was happy
and the problem was solved.

MANHOOD

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As Rasulullah grew older, his good manner and truthfulness became well known to
all his friends and the people of Makkah. He was noted for his honesty. The people of
Makkah respected him and called him AL-AMEEN (the trustworthy). The people left
their goods with him for safe keeping. But Rasulullah was disgusted with the people
doing wrong around him and he often went to a cave called Hira. He spent his time there
in the remembrance of Allah.

A rich widow of Makkah, Khadija by name, hearing about Rasulullah's honesty and
truthfulness, asked him to go to Syria for her on a business trip. When Rasulullah
came back he gave an account for every dirham. Hazrat Bibi Khadija (R.A.) was
completely won over by his honesty and good manners.

MARRIAGE

The trustworthiness, virtue, honesty and truthfulness of Rasulullah was praised by

every tribe and individual in Makkah. His dignified character and sincerity had won the
heart of Hazrat Khadeejah-binte-Khuwaylid (R.A.), who was pretty, rich and widowed.

Hazrat Khadeejah (R.A.) sent a marriage proposal to Rasulullah . As a mark of

respect, Rasulullah consulted his uncle Abu Taalib, and gladly accepted the proposal.
Hazrat Khadeejah (R.A.) was forty years old and Rasulullah was twenty- five.

Abu Taalib performed the Nikah and delivered the historical Nikah Khutbah (Sermon)
which was noted for its praise of Rasulullah and of the high regard in which he was
held by the elders of Makkah. Umar-bin-Asad represented Hazrat Khadejjah (R.A.) as her
Wakeel (representative) and accepted four hundred misqaal (20 misqaal being equivalent
to 4.37 grams of gold), as Mehr (dowry) on behalf of Hazrat Khadeejah (R.A.) and gave
her away as wife of Rasulullah . Rasulullah had two sons, Qasim and Abdullah,
both of whom passed away in childhood. They had four daughters, Zaynb (R.A.) Umme-
kulthum (R.A.) Ruqayya (R.A.) and Faatimah (R.A.)

SEARCH FOR
TRUTH

When Rasulullah reached the age of thirty-three, he developed a tendency to be alone

and in deep thought and was drawn more towards the contemplation of the Great Creator,
Allah. There was an ever-present light and brilliance 'Noor' around him which gladdened
his heart.

Rasulullah resented the worship of idols and he denounced 'polytheism' (worship of

more than one God). He abstained from eating food that had been offerings to the idols.

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As Rasulullah got older he desired to be lonely and began to retire to the cave of Hira
which was about five kilometers from Makkah. The cave was only three meters by two
meters in size. During his visits to the cave he took with him only a small supply of bread
and water.

He was always engaged in prayer and contemplation of the Greatness of Allah, the One
and Only God.

PROPHETHOOD

When Rasulullah was forty years old, an angel appeared in the cave of Hira and
commanded him three times to 'Read'. Rasulullah replied that he could not. The angel
then recited the following verses as the first revelations of the Quran then disappeared:

'Read, in the name of Allah who created (everything). He created man from a clot of
blood. Read, your Lord is Great who taught you but virtue of the pen that which you did
not know'.

This Divine incident so affected Rasulullah that he hurried home and he related the
incident to Hazrat Khadeejah (R.A.)
When Rasulullah said he was afraid for his life, Hazrat Khadeejah (R.A.) comforted
him and said 'you should feel happy. Allah will never let you down because you have
been loving, helpful, truthful, and you are 'Fair'.

After this granting of apostleship, Rasulullah began to preach Islam. The first man to
become a Muslim was his closest friend Hazrat Abu Bakr (R.A.) and first women was his
beloved wife Hazrat Khadeejah (R.A.)
Others who became Muslims willingly were Hazrat Ali-ibn-Abu Taalib (R.A.), the young
cousin of Rasulullah , and Hazrat Zaid-bin-Harith (R.A.) the freed slave of
Rasulullah.

PREACHING

After this Allah's messages continued to come and he quietly but firmly began to preach
the ONENESS OF ALLAH and the good ways of living to his relatives and friends. His
wife Hazrat Khadeejah (R.A.) was the first to accept Islaam. His very close friend Hazrat
Abu Bakar bin Kuhafa (R.A.), and slave Hazrat Zaid (R.A.), and his cousin Hazrat Ali
(R.A.), and then Hazrat Uthman bin Affan (R.A), Hazrat Talha bin Ubaidullah (R.A.),
Hazrat Zubair bin Awaam (R.A.), Hazrat Sa'ad bin Abi Waqass (R.A.) and Hazrat Abdur-
rahmaan bin Auf (R.A.) became muslims.

The teaching of Islaam continued in secret for three years. Then Allah commanded
Rasulullah to preach the religion of Islaam openly to his people. Obeying Allah,

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Muhammed called his people together from the family of Quraish and invited them
to the religion of Islaam. The people of the Quraish were very angry with his teaching
and began to abuse him.

Rasulullah did not stop preaching Islaam although the people of Makkah, especially
his uncle Abu Lahab and Abu Jahl (Amr bin Hishaam) were against his message and
preaching. However, the sincere people slowly continued to accept Islaam. The poor and
weak converts to Islaam, like Hazrat Bilal (R.A.) and others suffered at the hands of the
Quraish. With all the hardships no one left Islaam and Rasulullah didi not stop his
mission of Islaam.

TWO STALWARTS OF
ISLAM

One day Abu Jahl, an enemy of islam, attacked Rasulullah while he was resting near
the hills of Safaa. Abu Jahl hurled a stone and wounded him on his head. Rasulullah
went home bleeding a lot.

Hazrat Hamza (R.A.) who was the uncle of Rasulullah had just returned after one of
his daily hunting trips in the morning. He was considered one of the bravest soldiers of
Arabia. When he heard what Abu jahl had done to Rasulullah he became so angry
that he attacked Abu jahl and made him bleed from his head. Although Hazrat Hamza
(R.A.) had as yet not embraced islam, he nevertheless loved his nephew Rasulullah
very dearly. On reporting to Rasulullah of his revenge against Abu Jahl,
Rasulullah said although he was very grateful for the kind thoughts he had for him,
he would feel very happy indeed if Hazrat Hamzah (R.A.) accepted islam. On hearing
this, Hazrat Hamzah (R.A.) immediately became a Muslim.

Hazrat Umar (R.A.) was considered a brave person of Makkah. He was one of the
Quraish who persecuted the Muslims to such an extent that one day he decided once and
for all to assassinate Rasulullah . Abu jahl promised Hazrat Umar (R.A.) a gift of a
hundred camels and one thousand silver coins if he would do this.

On his way to Darul-Arqam with an unsheathed sword, he met Nuaym-bin-Abdullah,

who on hearing Hazrat Umar (R.A.)'s intention replied that Hazrat Umar (R.A.) 'should
first put his own house in order'. His sister Hazrat Fathima (R.A.) and her husband Hazrat
Saeed-bin-Zayd (R.A.) had already embraced Islam.

This rebellion by his own family angered Hazrat Umar (R.A.) that he turned towards his
sister's house and on hearing them recite the Quraan, he beat his sister and her husband..
They told him that they would rather prefer death than give up Islam. On hearing this,

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Hazrat Umar (R.A.) calmed down and asked to hear what they were reading. When he
heard the recital of the Quraan, he decided to become a Muslim.

With the unsheathed sword still in his hand, he turned towards Darul-Arqaam. On
arriving at the house of Hazrat Arqaam (R.A.) Rasulullah enquired about Hazrat
Umar (R.A.)'s intention, while Hazrat Hamzah (R.A.) and other companions stood ready
against any wrong act by Hazrat Umar (R.A.). But when they heard that he had come to
Rasulullah to accept Islam, they were so overjoyed that their cheer of 'Allah is
Great' was heard in the mountains of Safaa. This was the sixth year of Nubuwwat.

TORTURE AND PERSECUTION

The acceptance of Islam by Hazrat Umar (R.A.) had great effect on the small amount of
Muslims of Makkah, who were praying to Allah in secret. They now had the courage to
preach Islam publicly.

The Quraish tried to bribe Rasulullah to give up Islam in exchange for gifts of wealth
or any thing he would like. But our Prophet did not accept their bribe. The Quraish
decided to torture and persecute even more.

Hazrat Bilal (R.A.), the slave of Umayya-bin-Khalaf, was laid flat on his back on hot
sand. A hot heavy stone was placed on his chest and he was beaten while his hands were
tied behind his back.

Hazrat Uthman (R.A.), a rich and prosperous man of the Banu Umayya tribe was tied up
with ropes by his uncle and beaten and tortured.

Hazrat Ammar (R.A.), his father Hazrat Yaasir (R.A.) and his mother Sumayyah (R.A.)
had embraced Islam. Abu Jahl killed Hazrat Sumayya (R.A.) with a sharp spear.

Abu Jahl also beat slave lady Hazrat Zaeerah (R.A.) in such a way that she became totally
blind.

Some helpless Muslims like Hazrat Khabbab-bin-Aett (R.A.) were pushed into a fire.

MIGRATION TO ABYSSINIA

In the fith year of Islaam as the tortures and hardships for the Messenger of Allah and
his followers became worse, Rasulullah gave the Muslims permission to emigrate to
the friendly country of Abyssinia. It was ruled by very good and trustworthy king called
Negus (Najjashi), who later accepted Islaam. In the sixth year of Islaam Hazrat Hamza
bin Abdul Muttalib(R.A.) (uncle of Rasulullah ) and Hazrat Umar bin Khattab (R.A.)
became Muslims. By them accepting Islaam the Muslims became stronger and they

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started praying openly in the Ka'bah. The chiefs of the Quraish were shocked and they all
joined forces to crush Islaam.

BOYCOTT

When the Quraish realised that all their tortures and hardships on Muhammed and his
followers did not help and that the number of Muslims were growing, they asked his
uncle Hazrat Abu Talib to hand him over to them. When Abu Talib refused, all the tribes
of Makkah decided to boycott the Banu Hashim (Family clan of Rasulullah ). The
Banu Hashim had to go and stay in Shu'ab Abu Talib, a valley near Makkah. They could
not buy anything, speak to anyone or sell to anyone. Sometimes they stayed without food
or water for days and they suffered in this place. This boycott lasted from the seventh to
the tenth year of Islaam.

LOSS OF TWO FRIENDS

Just after the boycott, our Prophet Muhammed lost his most faithful and loving uncle
and his wife. With the death of Abu Talib and Hazrat Khadija (R.A.) in one year, he was
left alone without any family help. The Quraish seeing this increased their harassment,
tortures and hardship on Rasulullah and the Muslims.
He went to Ta'if, a town in the mountains 48 km, from Makkah to teach the message of
Islaam to the people living there, but he was attacked and stoned by them. He was badly
wounded and blood flowed into his shoes. Rasulullah made dua for the people in Ta'if
that Allah make them and there children Muslims .

JOURNEY TO TA'IF

The persecutions of the Quraish was so harsh in Makkah that Rasulullah decided to
turn to the people of Ta'if, a town about forty eight kilometers from Makkah.

The people of Ta'if used to worship idolaters. On reaching Ta'if with his assistant Hazrat
Zaid-bin-Harith (R.A.), Rasulullah met the leaders of the town, On preaching to
them, he found them proud and arrogant. They disrespected Rasulullah in a very bad
manner. They encouraged their slaves, boys and girls to follow and torture Rasulullah
until he left Ta'if. The crowd pelted them with pebbles and stones. Hazrat Zaid (R.A.)
tried his best to protect Rasulullah who was bleeding so much that the blood from his
body ran down into his sandals and covered his feet.

Rasulullah was so hurt that he was partly conscious when an angel appeared. The
angel offered to bring down a whole mountain on the crowd who attacked an innocent
man. Rasulullah refused this Divine help and instead, prayed that one day all the
people of Ta'if would become Muslims.

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That evening they reached Nukhla, and in the middle of the night, while they were in
salaat and reciting Quraan, seven leaders of the Jinnat of Naseebeen approached
Rasulullah and became Muslims. The Quraan also mentioned this fact in Sura Al-
Jinn.

ME'RAJ

The Quraish continued torturing and troubling Muhammed and his followers until
Allah honoured him with Me'raj. Me'raj means the journey of Hazrat Muhammed
from Makkah to Baitul Muqaddas (Jerusalem) on the Buraq (a winged horse). From
Baitul Muqaddas he went to the seven heavens. He met all the prophets A.S. This journey
took place in one night. It was during Me'raj that Allah gave Muhammed the five
salaat (Namaz) as a gift.

COVENANT OF AQBAH

In the eleventh year of Nabuwat (Prophethood) six men came from Madinah for Hajj and
met Rasulullah . They embraced Islaam and the following year twelve pilgrims came
to Makkah and embraced Islaam and pledged: 'We will not worship anyone but Allah, we
will not steal, not commit adultery, nor kill our children. We will obey Rasulullah in
all that is good'. This was known as the first covenant of Aqabah.
The following year, in the thirteenth year of Nabuwat seventy two Muslims came for
Hajj from Madinah. When they heard that Rasulullah was thinking of leaving
Makkah, they invited him to Madinah and promised full help for him, his mission and his
followers.
With the promise of safety in Madinah, the believers migrated there alone or in groups
with the permission of Rasulullah . When all had left with the exception of Hazrat
Abu Bakr (R.A.), Hazrat Ali (R.A.) and some women and children, Rasulullah
awaited the Command of Allah to leave for Madinah.

SECOND COVENANT OF AQABAH

Madinah (Yathrib) was populated with many tribes, but most important were the tribes of
Aus and Khazraj. There was also a separate section of Madinah which was dominated by
the Jews.

As the thirteenth year of Nubuwwat almost finidhed seventy Muslims, including two
women, came to Makkah to perform pilgrimage and to meet Rasulullah at Aqabah.
They were specifically sent by the Muslims of Madinah to request Rasulullah to
come with them to Madinah.

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The determined Muslims pledged on the hand of Rasulullah that they will sacrifice
their lives to protect him and Islam, as they would their wives and children. This was the
Second Covenant of Aqabah.

Rasulullah chose twelve Muslims of Madinah for the propagation of Islam. Nineof
them were from the tribes of Khazraj. After the pledge had been taken, Rasulullah
decided to migrate to Madinah. The muslims began to leave Makkah and go to Madinah.
There were only a few Muslims left in Makkah and Rasulullah waited for Allah's
commad to leave for Madinah.

HIJRAT TO MADINAH

When the Muslims began to migrate, the Makkah leaders became worried and wanted to
put an end to Islaam. They decided to kill Rasulullah and end his mission and work.
Rasulullah was told by Hazrat Jibra'eel A.S. of the enemy plan and asked to leave for
Madinah that very night of the planned assassination.
Rasulullah asked Hazrat Ali (R.A.) to sleep in his bed and also to return the goods of
the people he kept in trust. Thereafter, he quietly left the house, not seen by anyone. With
Hazrat Abu Bakr (R.A.) he made his way towards Madinah. As his enemies were looking
for him everywhere, he stayed in the cave of Thoor for three days and nights
When the Makkans found Hazrat Ali (R.A.) in Muhammed 's bed the next morning
they were very angry and now they really wanted him more than ever. They offered a
hundred camels in reward for his capture, dead or alive, but Rasulullah and Hazrat
Abu Bakr (R.A.) had safely reached Madinah. The year of Hijrat of Rasulullah to
Madinah marks the beginning of the Islamic Calendar.

ARRIVAL AT MADINAH

The cave of Thoor, situated 5 km from Makkah served as a place of refuge for our
beloved Nabi Muhammed and Hazrat Abu Bakr Siddique (R.A.). This cave and the
cave of Hira occupy a very important place in the History of Islaam: one for the Divine
Call and other for the memorable Migration (Hijrah).

The Kuffar of Makkah sent out tracking parties to seize Rasulullah . A price of a 100
camels was set out for the capture of Rasulullah . At last, when the search for the
neighborhood was over and all was clear, they left the cave. Rasulullah and Hazrat
Abu Bakr Siddique (R.A.) set out for Madinah. They used unfamiliar paths because they
were still being pursued by the enemy. They rested during the day and travelled at night.
The rest of the journey was fairly safe and was covered without any serious hazards.

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Meanwhile, the Muslims of Madinah received news of Rasulullah 's departure from
Makkah and eagerly awaited his arrival. Everyday the Ansars used to go out of the city of
Madinah to give him a grand welcome, but they returned disappointed. Young girls sang
songs of welcome from the roof of their homes. At last, the beloved Rasool of Allah
accompanied by Hazrat Abu Bakr (R.A.) arrived at a place called Quba, 5 km from
Madinah after traveling for eight days, on the 12th Rabiul-Awwal in the thirteenth Year of
his mission (June 28. 622 A.D.)

Rasulullah and his companion Hazrat Abu Bakr (R.A.) stayed at Quba for 14 days.
During his short stay at Quba, Rasulullah built the first Masjid in Islaam, Masjid-e-
Quba.

The Ansaars (Helpers) of Madinah were now anxious to receive Rasulullah . The
entry into Madinah began on a Friday. Nabi and his party arrived in the locality of
Banu Salim bin Auf. It was time for prayers. The first Jum'a prayer in Muslim History
was conducted here by Rasulullah with 100 worshippers in an open field. Rasulullah
mounted his camel, named Quswa after jum'a Salaat and proceeded forward. As his
camel passed by a particular family they would say with one voice 'Here we are with our
homes, our property and our lives. Come and live with us'. Some in their Zeal would hold
the reins of the camel and request Rasulullah to dismount . Gently Rasulullah
would refuse saying 'Leave the camel alone, she is under Divine Command, she will stop
where Allah wants her to stop'.

At last she stopped at a site belonging to two orphans of Banu Najjar, the clan to which
belonged Rasulullah 's mother. The nearest house was that of Abu Ayyub Ansari
(R.A.). He was the fortunate man to be the host of Rasulullah .

One of the most important things Rasulullah did in Madinah was to ask the people of
Madinah to help those who came from Makkah. The people of Madinah shared their
homes and goods with the people of Makkah most readily. The people who helped were
called Ansars and the people who made Hijrah, were called the Muhajireen. This helping
and sharing is called Muwakhat (Islamic Brotherhood).

MASJID-E-NABAWI

After Rasulullah and the Muhajireen had settled in Madinah they now decided to
build a Masjid. There was a vacant piece of land belonging to two orphans of the Najjar
clan. They offered it free of charge to Rasulullah but Rasulullah refused, and
bought it from them. Rasulullah and his companions worked like ordinary workmen

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in the building of the Masjid. It was the proud privilege for the Sahaba to work with the
beloved Nabi .

The construction of the Masjid was a very simple one. The walls were made of mud
bricks and the roof was supported by the trunks of palm-trees. The leaves and twigs made
up the roof itself. A platform was raised in the corner of the courtyard for the residence of
such followers who had no home nor family, and they were known as Ashaabe Suffah;
the residents of Suffah. Adjoining the Masjid were built two apartments for
Rasulullah and his family.

The Muslims were not allowed to build a Masjid in Makkah and they were not even
allowed to say their prayers in public. Madinah offered an atmosphere of peace, and they
could offer their Salaat without any fear or harassment in the Masjid.

TREATY WITH THE JEWS

At the time of the arrival of Rasulullah at Madinah, there were three Jewish tribes
viz. Banu Quinuqah, Banu Nadhir and Banu Quraizah. The Jews were traders and
merchants and they controlled the economy of Madinah. There were always differences
between the Jews and the Arabs of Madinah which led to skirmishes between them.

After settling in Madinah, Rasulullah made peace between the Muslims and Jews.
They agreed to help each other and defend Madinah from outside aggression. This was
called a Treaty (agreement). This treaty gave all the people of Madinah the freedom to
practice their religious teachings without any harassment and their goods and lives were
not going to be interfered with. The idea of this treaty was to try and bring the Muslims
and Jews to live in peace and defend the city of Madinah from anyone who wanted to
cause harm to it.

In the event of any quarrel between two parties and if no agreement is reached then
Rasulullah would give the final decision which nobody would go against.

MUNAFIQEEN (Hypocrites)

Prior to the coming of Rasulullah to Madinah the tribes of Aus and Khazraj were
always quarreling with each other and they felt harmony and peaceful co-existence
should be maintained between the people of Madinah. They were keen to have a common
ruler.

Abdullah bin Ubay bin Sulool a citizen of Madinah was a very intelligent, experienced in
worldly matters, clever and cunning person. He had great influence over the Aus and
Khazraj tribes and the people of Madinah accepted his leadership, and were prepared to
crown him king and ruler of Madinah.

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He foresaw himself as a future king and ruler of Madinah. After Rasulullah and his
followers entered Madinah they became a strong force and the people of Madinah
accepted the leadership of Rasulullah . This shattered the hopes of Abdullah bin Ubay
bin Sulool of becoming the ruler of Madinah.

Abdullah bin Ubay bin Sulool hoped that if Rasulullah had not come to Madinah he
would have been installed as ruler of the city. Being a clever and cunning person, he hid
his dislike and hatred for Rasulullah and his followers accepted Islaam to show
everyone that they were Muslims but at heart they were dangerous enemies of Islaam and
they co-operated with the Jews in plotting against the Muslims.

The Jews found friends in these people as they had feared that they will lose control of
the business of Madinah.
Abdullah bin Ubay bin Sulool and his followers are termed 'MUNAFIQS'
(HYPOCRITES) in Islaam.

WARS WITH THE KUFFAR OF MAKKAH

After Rasulullah safely got away from Makkan plot of assassination, the Makkans
felt very humiliated and defeated. The Makkan tribes settled their personal quarrels and
differences and became a united force in the desire to destroy the Muslims. The kuffar of
Makkah did not let the Muslims live in peace for very long. The steady progress and
gaining of strength by the Muslims made the kuffar very uneasy as they feared that their
way of life, social and economic leadership was danger.

The kuffar became worried with the new force of Islaam and began planning to crush this
force. A group of men under the leadership of Kurz bin Jabir from amongst the kuffar
came to Madinah and stole some camels from Muslims. This was the first provocation by
the kuffar against the Muslims. Rasulullah asked some Muslims to follow them but
the kuffar managed to escape.

In the month of Rajab, seventeen months after Hijrat, Rasulullah sent a party of 12
men under the leadership of Hazrat Abdullah bin Jahash (R.A.) to investigate the
movement of the Makkans. This group of Sahaba went up to Nakhla, situated between
Taif and Makkah. Here a skirmish took place against a caravan, returning to Makkah,
Amr bin Hazrami was killed and two were taken prisoners. This group safely returned to
Madinah with the two prisoners and goods taken during the skirmish. Rasulullah was
not happy with this situation, as he knew that the kuffar would want to take revenge.

In the second year of Hijrat, a caravan of the kuffar of Makkah, under leadership of Abu
Sufyaan, went to Syria. Sensing trouble, on his return he sent a message to Makkah
asking for help as he feared an attack from the Muslims. The commander of the kuffar

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Abu Jahl left Makkah with an army of 1000 men to assist Abu Sufyaan and to confront
the Muslims of Madinah.

THE BATTLE OF BADAR

RAMADHAAN 2 A.H.

As soon as Abu Sufyaan got his caravan safely away from the Muslims, he sent another
message to Makkah that they were safe and no longer required assistance. Abu Jahl was
looking for an excuse to attack the Muslims. He had been making preparations for almost
a year, thus he was not prepared to turn back after receiving the message from Abu
Sufyaan. He marched towards Madinah with an army of 1000 men, 700 camels and 300
horses. Abu Jahl's men were well trained and well armed with spears, swords, bows and
arrows, and shields.

On hearing the news that the Kuffaar of Makkah had left with 1000 men to destroy the
Muslims, Rasulullah made mushwarah (consultation) with the sahaba at Masji-e-
Nabwi in Madinah. At the Mashwarah, Hazrat Abu Bakr Siddique (R.A.), Hazrat Umar
(R.A.) from Muhajireen and Hazrat Saad bin Mu'az from the Ansaar and the rest of the
Muslims showed their willingness and desire to defend Islaam against falsehood.

When Rasulullah was satisfied with the decision, he began preparations for the
defence of Islaam. Rasulullah left Madinah with 313 men including some teenage
boys. They only had 3 horses, 70 camels and a few swords. When they reached BADR,
which was a mountainous region, Rasulullah made dua to Allah and pleaded : 'O
Allah! should this small group of believers perish this day, no one will be left on earth to
worship you and carry your message to the world'.

The battle took place on the 17th of Ramadhaan 2 A.H. Allah sent His mercy and the
Kuffar lost the battle at the hands of the Muslims. Seventy of the Kufaar including the
arch enemy of Islaam, Abu Jahl were killed and as many as seventy were taken as
prisoners-of-war. Fourteen Muslims were martyred in the battle.

It was a battle between good and evil, falsehood was defeated and Truth triumphed. The
success of the Battle of Badr considerably strengthened the Muslims and their cause.

SHAWWAL 3 A.H.

The fire of vengeance was blindly burning in the hearts of the Makkans for they had met
with a crushing defeat at Badr. In the third year of Hijrah they marched with 3,000 well
armed solders towards Madinah. The kuffar of Makkah having lost their greatest leaders
at Badr chose Abu Sufyaan as their commander, who swore that he would not rest until
he had full vengeance on the Muslims.

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Rasulullah made mushwarah (consultation) with the Muslims regarding the expected
attack. It was finally decided to repel the attack outside the city of Madinah.
Rasulullah offered Jum'a Salaat at Masjid-e-Nabwi and left for Uhud, a mountainous
region 5 km north of Madinah with a thousand men on 14 Shawwal 3 A.H. Abdullah bin
Ubay the leader of the Munafiqs deserted the Muslims with 300 of his men, reducing the
strength of the Muslim army to 700 men, poorly equipped in arms but filled with
enthusiasm to defend the truth at all cost.

Rasulullah and the Muslims camped with the mountain behind them. On the one side
there was a mountainous pass and there was danger of an attack from behind, so
Rasulullah posted 50 archers on Mount Rumat under the command of Hazrat
Abdullah bin Jubair (R.A.) with strict orders not to leave the post at any account,
irrespective of victory or defeat.

On Saturday 15 Shawwal 3 A.H. the opposing armies prepared for battle. According to
Arab costom, the battle began with a round of hand to hand fighting before general
attack.

Hazrat Ali (R.A.) and Hazrat Hamza (R.A.) an uncle of Rasulullah killed many of the
kuffar. Twelve flag bearers of the kuffar were killed, eight of whom were killed by Hazrat
Ali (R.A.). The kuffar were in desperate situation seeing their brave soldiers slain, they
fled from the battlefield pursued by the Muslims. When the archers saw the fallen flags of
the enemy and their companions collecting the booty (spoils of war) they sensed victory,
and in their enthusiasm and desire to participate in the pursuance of the enemy, the
archers overlooked the command of Nabi and left their positions.

Hazrat Hamza (R.A.) was martyred in this battle by Wahshi a negro slave. Jubair bin
Mut'am the slave owner had offered Wahshi his freedom while Hinda binte Utbah, the
wife of Abu Sufyaan, the commander of the Makkan army, offered her jewellery on her
person if he, Wahshi succeeded in killing Hazrat Hamza (R.A.)

Khalid bin Walid, a Makkan army general, did not fail to observe the weak position of the
pass and saw his chance. Through the pass, at the head of his cavalry (soldiers on
horseback) he fiercely attacked and the Muslims suffered heavy losses. Hazrat Mus'ab bin
Umair (R.A.), a sahabi who resembled our beloved Nabi was martyred in this attack.
The Kuffar soldiers raised a cry that the prophet was slain. This alarming news
spread like wild fire and caused great grief amongst the Muslims. This false cry of the
kuffar rallied the devoted Sahaba round Rasulullah . Hazrat Aus bin Nazar (R.A.)
said: 'Oh what worth is life then if the Prophet is no longer in our midst. Let us fight
on for the cause which he fought for'. These words inspired the Muslims to fight for the
cause of Islaam.

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Hazrat Ka'ab bin Malik (R.A.) saw Rasulullah and loudly proclaimed; 'Muslims be
happy, Rasulullah is alive and well'. Thereafter Rasulullah said, 'Come to me, I
am the Rasool of Allah'.

Hazrat Ali (R.A.), Hazrat Abu Bakr (R.A.), Hazrat Sa'ad bin Waqaas (R.A.), Hazrat
Zubair (R.A.), Hazrat Talha (R.A.) among the Muhajireen and Hazrat Abu Dujana from
the Ansaar were standing around our Nabi and formed a secured wall around him.
The sword of Hazat Ali (R.A.) named 'Zulfiqar' fell like lightning and many of the
attackers were forced to fall back. The enemies best effort to get to our Nabi were
now frustrated.

One of the enemy, Ibn Qami'ah moved forward and gave a blow with his sword over the
head of Rasulullah which caused two rings of his helmet (head gear) to pierce the
face of Rasulullah . Another enemy struck him on the face with a stone with the result
that two of his teeth fell were martyred.

The kuffar had to retreat because they were frustrated in their attempts against the
Muslims. Before leaving the battlefield their passion and hatred and vengeance took the
most barbarous shape, namely they gave vent to their vengeance on the dead bodies of
the Muslims. The bodies were mercilessly mutilated. Hinda the wife of Abu Sufyaan
hated the beloved uncle of Nabi Hazrat Hamza (R.A.) and seeing his dead body,
ripped it open, took out the liver, chewed it, and garlanded herself with the intestines. She
climbed up a hill and sang a song indicating that the defeat at Badr was avenged that day,
Sixty five Ansaar and four Muhajireen laid down their lives and achieved matchless
martyrdom. Rasulullah never lost his fortitude and patience.

Yet again, the Kuffar left the battlefield having failed to exterminate Islaam.

RELATIONS WITH THE JEWS

When Rasulullah came to Madinah, he signed a treaty (agreement) with the Jews to
live in peace and harmony and help each other against anyone who wanted to attack
Madinah. The Jews contravened (broke) the treaty and conspired (made plans) with the
Quraish of Makkah, the Munafiqs and other enemies of Islaam to bring to an end the
mission of Rasulullah .

Rasulullah ordered the Banu Qainuqah out of Madinah and they went and settled in
Syria. Then the Banu Nadhir were ordered to leave Madinah. They refused to make a new
agreement and they attempted to assassinate Rasulullah . Some of the Banu Nadir
clan settled in Khaibar while others went and settled in Syria. All this happened in the 4th
year of Hijrat. In the year 5 Hijrat the Banu Quraizah joined the kuffar against the
Muslims in the Battle of Ahzab. After a siege (blockade) of one month they (the Banu

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Quraizah) gave up and requested that Hazrat Sa'ad bin Mu'az (R.A.) be asked to decide
what should be done with them. In passing judgment Hazrat Sa'ad bin Mu'az (R.A.)
ordered that the able bodies and active fighters be put to death, the women and children to
be treated as prisoners of war and their goods and property to be handed over as spoils of
war to be distributed among the poor Muslim workers. This decision was compatible with
the commands of the Taura (The Book of the Jews),

BATTLE OF AHZAB (TRENCHES)

ZIL-QAADAH 5 A.H.

In the year 5 A.H. the Makkans made another great effort to destroy the Muslims with the
help of the Jews and the desert tribes of Ghatafan. This great army of 10,000 men, 4000
camels and 300 horses marched towards Madinah under the command of Abu Sufyaan.
The coming danger seemed to cast a great gloom over Madinah. When Rasulullah
was informed of the approach of the big army he summoned the Sahaba to devise means
to meet the great danger.

On the advise of Hazrat Salmaan Faarsi (R.A.), it was decided that a trench be dug. Since
Madinah was surrounded on two sides by lava rock and palm groves on the third side it
was decided to dig the trench on the open approaches. Rasulullah with the assistance
of the Muhajireen and the Ansaar got down to the difficult task of digging the trench.
They made the trench 5 meters deep and 5 meters wide.

All the time the Sahaba were marvellously inspired by Rasulullah himself who
worked as a labourer amongst them. The enemy approached Madinah and faced a setback
when they saw the deep trench around the town. They settled down to a siege. The siege
went on for 27 days. They failed to penetrate the defiance of the Muslims.

There was no hand combat since the trench was five meters wide. However, arrows were
being showered from both sides. Amr bin Abd, a kuffar fighter, made his horse jump over
a narrow portion of the trench. As soon as he reached the other side, Zulfiqar, the sword
of Hazrat Ali (R.A.) flashed out and fell upon the enemy and killed him. Hazrat Ali
(R.A.) triumphantly raised the war cry Allah hu Akbar- Allah is the Greatest.

On the twenty seventh night of the siege a severe storm approached Madinah. The effect
of this severe storm was most devastating for the Kuffar. Their tents were uprooted,
goods were blown about, fires were extinguished and the whole kuffar army was in utter
fear and in a state of confusion. Under the circumstances the kuffar army fled in disarray.

THE TREATY OF HUDAYBIYAH

ZIL-QAADAH 6 A.H.

In the year 6 A.H. Rasulullah saw a vision in which he found himself and the Sahaba
entering the holy place of Makkah to perform Hajj. So he set out for Makkah in the
month of Zil-Qaadah 6 A.H. with fourteen hundred Sahaba to perform Umrah, without

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the least intention of going into battle. To avoid any misunderstanding and impress upon
the kuffar that it was entirely a peaceful mission, he ordered that none should carry arms
except a sheathed sword, a common feature in those days. Camels for sacrifice were
taken also. When Rasulullah approached Makkah, he encamped at Hudaybiyah, a
mountainous plain, a few kilometres from Makkah in the direction of Jeddah. The kuffar
did not allow them to advance despite the peaceful intentions of the Muslims.

Hazrat Uthman bin Affan (R.A.) the son-in-law of Rasulullah was sent as an envoy
(negotiator), to explain to the Quraish of Makkah of the intentions of Rasulullah and
the Muslims. While Hazrat Uthman (R.A.) was in the Haram a report reached the Muslim
camp that Hazrat Uthman (R.A.) has been murdered. The news caused a great stir in the
Muslim camp. Rasulullah sat under a tree and called the Sahaba to take a fresh oath
to fight to the last man. This pledge is known as 'BAI'AT-UR-RIDHWAAN'.

After some time Hazrat Uthman (R.A.) returned unharmed. The kuffar sent Suhail bin
Amr to come to terms with the Muslims. When Rasulullah saw Suhail bin Amr from
a distance he said that now matters have become easy. Since the kuffar had sent him i.e.
Suhail bin Amr their intention is to make peace. A pact was drawn up, both parties
agreeing to maintain peace for ten years on the following conditions-:

(1) The Muslims would return to Madinah without performing Umrah.

(2) They would come for Umrah the following year, and would stay in Makkah for only
three days.
(3) They shall not come bearing arms except the sword.
(4) They would not take any Muslim living in Makkah to Madinah, and would not stop
any Muslim from staying in Makkah.
(5) If any Makkan Muslim went to Madinah the Muslims would return him to Makkah,
but if any Muslim from Madinah went to Makkah he would not be returned to Madinah.
(6) The Kuffar would neither attack Muslims nor help others against them, but would
remain neutral in case of Muslims fighting a third party.
(7) All the Arab tribes shall be free to enter into alliance with whichever party they like.

EPISTLES TO THE KINGS AND GOVERNORS

ZIL-QAADAH 7 A.H.

The truce of Hudaibiya turned out to be a complete triumph for Islaam. The numbers of
Muslims increased by leaps and bounds. Rasulullah thought that it was the opportune
moment to spread the 'Message of Allah' far and wide, including the Kings around
Arabia. Rasulullah addressed his companions as followers: 'Now the time has arrived
that you should spread the Message of Truth'. Rasulullah selected some intelligent
Sahaba, and entrusted them with written invitations to Arab rulers and neighboring Kings.
He sent envoys to the Emperor of Rome, the Qaysar of Persia, the Aziz of Egypt, the
Negus of Abyssinia and the Arab chiefs, inviting them to embrace Islaam.

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Hazrat Abdullah bin Huzaifa (R.A.) took a letter of invitation to the Persian Court. The
Qaysar was enraged and tore the letter into pieces. Rasulullah suprised the Sahaba by
telling them that the Qaysar was dead. The Qaysar's son had assassinated him that night .

Rasulullah also sent a letter to the Arab Chiefs inviting them to worship one
'ALLAH. The epistles that were sent to the various kings in the year 7 A.H. show that
Rasulullah was an Apostle of Allah for the whole of mankind and he, though
surrounded with an unstable situation, believed that Islaam would prevail and its light
would illuminate the world.

THE FALL OF KHAIBAR

7 A.H.

Of the three main Jewish tribes of Madinah, the Banu Nadhir and the Banu Quraiza went
into self-exile and settled at Khaibar, a town situated 320 km north of Madinah. This
town possessed a number of fortresses and fortifications all around, thus making it
difficult to gain entry.

They took advantage of the distance and became more active in the final attempt to harm
the march of Islaam. After the Battle of Ahzaab (Trenches) in 5 A.H. the malice of the
Jews increased in greater intensity. These tribal skirmishes burdened the patience of the
Muslim army. Rasulullah set out with 1600 men from Madinah to Khaibar. Some
muslim ladies accompanied the Muslim army. It was the first time that an Islaamic
standard was introduced of three Islaamic flags. One was prepared from the shawl of
Hazrat Bibi Ayesha (R.A.) and it was entrusted to Hazrat Ali (R.A.). Rasulullah
ordered an attack and one by one the fortresses fell into Muslim hands. When they
reached the famous fort called Q'MOOS, the Muslims spent twenty days without entry.
Rasulullah was hopeful of gaining success and handing over the flag and sword to
Hazrat Ali (R.A.), he appointed him as Commander of the troops.

Eventually the Fortress was captured. Some fifteen Muslim Mujahids (soldiers) achieved
martyrdom and 93 Jews were killed. The Jews sued for peace and came begging for
forgiveness. A peace treaty was signed between the Muslims and the Jews.

THE CONQUEST OF MAKKAH

RAMDHAAN 8 A.H.

The truce of Hudaybiyah was broken by the Quraish when they sided with the tribe of
Banu Bakr (with whom they had a pact to help one another), they attacked the tribe of
Khuza'a who were the allies of the Muslims. The treaty was no longer effective. Abu
Soofyaan ibn Harb realized this and did his best to revive the treaty, but the Muslims had
already realized that the kuffar were not to be trusted, and the treaty was never revived.
This was a victory for the Muslims.

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On hearing the news that the kuffar had broken the truce Rasulullah prepared to leave
for Makkah. Every precaution was taken to keep the kuffar unaware of the coming of the
Muslim army. It was the 10th day of Ramadaan in the year 8 Hijri that an army of 10,000
Muslims marched towards Makkah. The Muslims encamped at Mar-ur-Zahraan, a place a
few kilometers from Makkah.

When the shepherds of Makkah returned in the evening they reported to the Makkans that
a huge army was encamped outside Makkah at Mar-uz-Zahraan. Abu Soofyaan ibn Harb
went to investigate who this army was and what were they doing in the valley of Makkah.
During his investigation he met Hazrat Abbas (R.A.), the uncle of Rasulullah who
convinced Abu Soofyaan ibn Harb to have an audience with Rasulullah . Abu
Soofyaan ibn Harb the arch-enemy of Islaam who had instigated so many battles against
the Muslims was now in the tent of the Prophet . Rasulullah our Nabi offered him
protection from any harm.

The Muslim army triumphantly entered Makkah without any bloodshed and the kuffar
surrendered without an attempt to resist. The city of Makkah was now at the mercy of
Rasulullah and the Muslims. Everybody was present in the courtyard of the Haram
(sanctuary of the Ka'ba). The enemies of Rasulullah and Islaam were helpless.
Rasulullah asked them: 'What do you expect at my hands?'. The voices of their hearts
rang out: 'Kindness and pity, gracious brother, gracious nephew'. They were not
disappointed. Rasulullah used the noble words of Hazrat Yusuf A.S. When he
addressed his brothers: 'Have no fear this day, May Allah forgive you, and He is the Most
Merciful of those who show mercy'.

Hinda, the wife of Abu Soofyaan ibn Harb, who had mutilated the body of Hazrat Hamza
(R.A.) came in the presence of Rasulullah covered in a veil. The most bitter enemy
was touched with general amnesty (general pardon) of Rasulullah and accepted
Islaam. Rasulullah purified the sacred House of Allah (Ka'ba) removing all its 360
idols and stones, reciting "Truth has come and Falsehood vanished and no more shall
falsehood return" (Sahih al-Bukhari.) The sanctuary of the Ka'ba contained such idols as
Hubal, Latt and Manaat. They saw their downfall for they were nothing but pieces of
stones. Now every nook and corner of Makkah witnessed and resounded with the call of
Tauheed. Rasulullah also proclaimed that : 'Allah has forbidden the sale of
intoxicants and usury (Interest) is declared as Haraam'.

It was indeed a unique conquest for Islaam and triumph of Rasulullah 's unshakable
faith in his sacred cause. Witness our beloved Nabi now seated on mount Safa
delivering his sermon to the multitude of people, contrast this with his flight (Hijrat), stay
in the Cave of Thoor and receiving wounds in the battles. Now his faith in 'SURELY
ALLAH IS WITH US' is the secret of his success in life and mission.

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Rasulullah had left Madinah for Makkah with the Muslim Army on Wednesday 10th
Ramadhaan 8 A.H. and entered Makkah on the 20th of Ramadhaan and on that very day
Makkah was conquered. He remained in Makkah for about 10-15 days and thereafter
returned to Madinah Tayibah.

THE BATTLE OF HUNAIN

SHAWWAL 8 A.H.

Makkah had been the nucleus centre of Religion in Arabia and the Capital of Hedjaz.
When the Islaamic flag flew from the top of the Ka'ba, the whole of Arabia recognised
this as the symbol of Islaam's truthfulness.

After the conquest of Makkah, people in every part of the land were leaving idol-
worshipping and entering the peaceful fold of Islaam. The two tribes situated between
Makkah and Taif, Viz, Hawazan and Saqif thought themselves to be superior and refused
to embrace Islaam. The chief of the Hawazan tribe Maalik bin Auf, instigated the
neighbouring tribes and gathered a huge army to harm Islaam. After receiving the news of
this threat, Rasulullah prepared an army of 12,000 men including 2000 Makkans and
marched out of Makkah towards the valley of Hunain.

The people of Hawazan were noted for their archery. As the Muslims advanced, they
were met with attacks of arrows from all sides and the main army attacked from the front.
The Muslim army could not stand the fierce attack of the enemy arrows and fell back.
The retreat caused great confusion among the Muslim soldiers. Even the Muhajireen and
Ansaar retreated and chaos prevailed. Rasulullah was left with a small band of
Sahaba and they fought back with great courage and determination. Hazrat Abbas (R.A.)
and the heroes of Islaam descended from their camels and horses and attacked the enemy
with great ferocity. When the standard bearer of the enemy fell dead all turned and
retreated.

Taif was inhabited by the Saqif tribe and within two years of the Battle of Hunain they
voluntarily embraced Islaam.

MARCH ON TABOOK
RAJAB 9 A.H.

In the early days of Hijrat, Syria and Egypt were territories governed by the Roman
Emperor whose capital was Constantinople. The rising of the new power of Islaam made
the Romans jealous and uneasy. In a short time the rapid growth of Islaam reached the
borders of Syria. The Romans claimed Islaam as a danger so decided that a consolidated
attack on Arabia was necessary. The merchants coming from Syria brought news that a
large army was ready to attack Madina.

Rasulullah . called upon all the tribes, heroes, fighters and zealous followers of Islaam
to defend the faith and their motherland against foreign invasion. Hazrat Uthman (R.A.)

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offered 3000 camels and 10,000 Dinars for this expedition. Rasulullah raised an army
of 30,000 Mujahid (soldiers) including 10,000 cavalry. The army set out on Thursday in
the month of Rajab 9 A.H. to encounter a well armed, well disciplined Roman Army. The
Muslim army encamped at a place called Tabook for twenty days. When the Roman army
saw the great force their spirits dampened and they gave up their intention of invasion or
war.

Witnessing the life, piety and devotion to Allah, the Christians were greatly impressed.
Rasulullah concluded many peaceful agreements with certain Christian tribes and
returned to Madinah. The expedition of Tabook ended the warfare and tribe after tribe
began to embrace Islaam. Within two years the whole of Arabia was united under the
banner of Islaam and the cry of Allah-hu-Akbar resounded from all sides.

THE FAREWELL HAJJ (PILGRIMAGE)

10 A.H.

The land of Arabia had seen many wars and killings for centuries. In the year 10 A.H.
most of Arabia had embraced Islaam. There were no idol-worshipping. In the month of
Zil-Qadah 10 A.H. Rasulullah accompanied by 124,000 Sahaba (Companions) left
Madinah for Makkah to perform the Hajj. On the 5th of Zil-Haj the Muslims entered
Makkah and performed Umra, and on the 8th of Zil-Haj our beloved Nabi camped at
Mina with the Sahaba. Riding on his camel Quswa, Rasulullah proceeded to the
plains of Arafat, some 10 km from Mina. Here he delivered his final Khutba to the entire
assembly of Muslims. He reminded them of their duties towards Islaam, explained the
rights and treatment of women, that nobody should absorb the rights of each other's
property and all Muslims should honour and respect each other. The slaves also received
a declaration of just treatment. False superiority of race, nation and tribe was discouraged
and interest (usury) was made Haraam.

That day the torch that brightened the Path of Truth was handed to the Ummat and
Rasulullah exclaimed to his people "O Lord have I conveyed the Message?" The
whole assembly of Muslims replied in one voice: "By our Lord, Verily Thou Hast".

Our Nabi also told his vast audience: "I leave behind amongst you two things. If you
should hold fast to it, you shall be secure from vices and evil ways, i.e. the Holy Qur'aan
and the Sunnah of Allah's Nabi "

When the glowing message and the marvellous Mission saw the day of its grand
achievement, the Holy Prophet Muhammed received the Divine Call thus : "This day
have I perfected your religion and completed my favour on you and have chosen Islaam
as your religion." (Al- Quraan 3:5 ).

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Thus giving this Divine Message he bid farewell to all the Muslims. Then performing
other rites and performing the Fajr Salaat in the Ka'ba on the 12th Zil-Hajj, the whole
gathering left for their homes and the beloved Nabi of Allah accompanied by the
Muhajireen and Ansaar returned to Madinah.

THE PASSING AWAY OF RASULULLAH S.A.W.

RABIUAL-AWWAL 11 A.H.

After performing the farewell Hajj, Rasulullah left for Madinah. He wanted to say
farewell to those martyrs who had laid down their lives for the cause of Islaam. So he
went to Uhad and made dua for those who had achieved martyrdom and everlasting life.
After his visit to Uhad our beloved Nabi visited the cemetery of the Muslims called
"Jannatul Baqi" in Madinah and made dua for their departed souls.

In the month of Muharram 11 A.H. he fell ill with fever which became worse from day to
day. When the illness became worse then Rasulullah sought permission from his
wives to spend his final days in the house of Hazrat Ayesha (R.A.) The last Salaat that he
could lead in Jama'at was the Maghrib Salaat and when his health failed him he directed:
"Let Abu Bakr (R.A.) lead the prayer". Rasulullah 's house was adjoining Masjid-e-
Nabwi and from his house he saw the Muslims engaged in Salaat. This pleased the
Rasool of Allah very much. The health of our Nabi got worse and on Monday,
12th Rabiul-Awwal 11A.H. the greatest leader of mankind passed away.

Hazrat Fadal bin Abbas (R.A.) Hazrat Ali (R.A.), Hazrat Usama (R.A.) gave the body a
ghusal (bath) and it was lowered into the grave in the very apartment of his wife Hazrat
Bibi Ayesha (R.A.) where he breathed his last.

Chapter on the death of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

The historians are unanimous in that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
passed away on a Monday. There are differences of opinion about the date of the demise.
The majority are of the opinion that it was on the twelfth of Rabi'ul Awwal, but there is a
perplexity in this, that in the tenth year hijri, the ninth of Dhul Hijjah, the day on which
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam observed the wuquf of 'Arafah, was on
a Friday. There is no difference of opinion in this among the muhadditheen nor the
historians. This has also been mentioned many a time in the ahaadith, that the haj of
Sayyidina Rasulullah Sallallahu'Alayhi Wasallam, i.e. the ninth of Dhul Hijjah was on a
Friday. After taking this into consideration, if the months of Dhul Hijjah' Muharram and
Safar, all three months had thirty days or twenty nine days, or if some had twenty nine

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and the others thirty days, in no combination does twelfth Rabi'ul Awwal fall on a
Monday. For this reason a group among the muhadditheen have given preference to the
other date, that Sayyidina Rasulullah Sallallahu'Alayhi Wasallam passed away on the
second Rabi'ul Awwal. The illness of Sayyidina Rasulullah Salallahu 'Alayhi Wasallam
first began with a headache. On that day Sayyidina Rasulullah Sallallahu 'Alayhi
Wasallam was at the house of Sayyiditina 'Aayeshah Radiyallahu 'Anha. After that, at the
house of Sayyiditina Maymuna Radiyallahu'Anha (on the day appointed for her), the
illness increased. In this state he fulfilled the rights of his wives by spending the days
appointed for them at their houses. When the illness became more severe, Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam, with the consent of the other wives began
spending his days of illness at the house of Sayyiditina 'Aayeshah Radiyallahu 'Anha.
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed away at the house of
Sayyiditina 'Aayeshah Radiyallahu'Anha during this illness. The period of illness was
about twelve to fourteen days. He passed away on a Monday, a little before noon. There
is no difference of opinion in this. If there are any narrations contrary to this, it shall be
necessary to give an explanation to solve it.

(368) Hadith Number 1.

Anas Radiyallahu 'Anhu narrates: "The last glimpse I had of Rasulullah Sallallahu
'Alayhi Wasallam was at the time of his last illness on a Monday morning when he lifted
the curtain of his house (to take a look at his ummah performing the salaah). At that time
his mubaarak face was shining and clear as if it was a page of the Mus-haf (Qur-aan). At
that time the people were performing the (fajr) salaah behind Abubakr Radiyallahu
'Anhu. The people began moving back (in happiness after seeing him, thinking that he
would come to join them. Before this too on an occasion when Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam became ill, Abubakr Radiyallahu 'Anhu led the salaah. When
he was recovering he would come and join the congregational prayer). Rasulullah
Sallallahu 'Alayhi Wasallam made a sign to the people to remain in their places.
Rasulullah Sallallahu 'Alayhi Wasallam passed away on that day".

(369) Hadith Number 2.

'Aayeshah Radiyallahu 'Anha relates that at the time of the death of Rasulullah
Sallallahu'Alayhi Wasallam, she gave him support with her chest, or she said with her lap.
He asked for a container to urinate in. He urinated therein. Thereafter he passed away.

(370) Hadith Number 3.

Qaasim bin Muhammad Radiyallahu 'Anhu reports that 'Aayeshah Radiyallahu 'Anha
said: "I had seen Rasulullah Sallallahu 'Alayhi Wasallam at the time of his death, a cup of
water was near him. He was putting his hands in the cup and wiping his face with it. (At
the time of intense heat and unrest it calms one). Then he was reciting: 'O Allah help me
in the difficulties of death"'.

(371) Hadith Number 4.

'Aayeshah Radiyallahu 'Anaha narrates: ''After witnessing the difficulties experienced by

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Rasulullah Sallallahu 'Alayhi Wasallam, I do not doubt that anyone does not experience
difficulties at the time of death''.

The Last Sermon of Prophet Muhammad (Farewell Sermon)

The Farewell Pilgrimage
After the accomplishment of the Call, the proclamation of the Message and the
establishment of a new society on the basis of There is no god but Allh, and on
Muhammads mission, a secret call uprose in the heart of the Messenger of Allh
[pbuh] telling him that his stay in the Lower World was about to terminate. That was
clear in his talk to Muadh whom he had dispatched to Yemen in the tenth year of Al-
Hijra: "O, Muadh! You may not see me after this current year. You may even pass
by this very Mosque of mine and my tomb." Upon hearing that Muadh cried for fear
that he would part with the Messenger of Allh [pbuh].
Allhs care was so bounteous as to let the Prophet [pbuh] see the fruits of his Call
for the sake of which he suffered various sorts of trouble for over twenty years.
Those twenty years had elapsed actively. He used to spend his last days meeting, at
the outskirts of Makkah, members of tribes and their representatives who used to
consult him and learn the laws and legislation of Islam from him, and in return he
used to exact their testimony that he had delivered trust and communicated the
Message and counselled the people.
The Messenger of Allh [pbuh] announced an intention to proceed with this blessed
pilgrimage journey himself. Enormous crowds of people came to Madinah, all of
whom seek the guidance and Imamate of the Messenger of Allh [pbuh]in the
pilgrimage (Al-Hajj). [Sahih Muslim 1/394] On a Saturday of the last four days of
Dhul-Qadah, the Prophet [pbuh] started the departure preparations procedure.
[Fath Al-Bari 8/104] He combed his hair, applied some perfume, wore his garment,
saddled his camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the
afternoon prayer. He performed two Raka and spent the night there. When it was
morning he said to his Companions:
"A comer, sent by my Lord, has called on me tonight and said: Pray in this
blessed valley and say: I intend Umrah combined with pilgrimage (Umrah
into Al- Hajj).[Sahih Al-Bukhari 1/207]
Before performing the noon prayer, he bathed for Ihram (ritual consecration), and
Aishah [R] perfumed him on both his body and head with her hand with a Dharira (a
plant) and with a perfume containing musk. The thick sticky layer of perfume could
be seen among his parts of hair and beard. He left it unwashed, wore his loincloth
and garment. He performed the noon prayer shortened, two Raka. He proclaimed
pilgrimage procedure associated with Umrah at his prayer-place. He, then mounted
his she-camel Al-Qaswa, and proclaimed: There is no god but Allh. When he
moved into the desert, he acclaimed the Name of Allh.
He proceeded with his journey till he approached Makkah. He spent the night at Dhi
Tuwa and entered Makkah after performing the dawn prayer. He had a bath on

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Sunday morning, the fourth of Dhul- Hijjah the tenth year of Al-Hijra. He spent eight
days on the way, which was an average period. As soon as he entered Al-Haram
Mosque he circumambulated Al-Kabah and walked to and fro (Sai) between As-Safa
and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was
Qarin (i.e. intending Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the
sacrificial animals) in order to slaughter them. He camped on a high place of Makkah
Al-Hajun. As for circumambulation, he performed only that of Al-Hajj (pilgrimage
circumambulation).
Those of his Companions who had no Hadi with them to sacrifice, were ordered to
observe Ihram (i.e. the state of ritual consecration) into Umrah (i.e. lesser
pilgrimage), and circumambulate Al-Kabah and stride ritually to and fro between As-
Safa and Al-Marwah. After that they could relieve themselves from Ihram. They,
however, showed reluctance to do what they had been told. Thereupon, the
Messenger of Allh [pbuh] said: "Had I known beforehand what I knew afterward, I
would not bring Hadi, and if I did not have Hadi, I would break Ihram. On hearing
these words, his Companions obeyed the orders to the latter.
On the eighth day of Dhul-Hijjah that is the Day of Tarwiyah, he left for Mina
where he performed the noon, the afternoon, the sunset, the evening and the dawn
prayers. i.e. five prayers. Then he stayed for a while till the sun rose up then he
passed along till he reached Arafah, where there was a tent built for him at
Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa, his shecamel,
should be prepared for him. They saddled it and had it ready, so he went
down the valley where a hundred thousand and twenty- four or forty-four thousand
people gathered round him. There he stood up and delivered the following speech:

Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on the ninth of Dhul
Hijjah (12th and last month of the Islamic year), 10 years after Hijrah (migration from
Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear
and concise and were directed to the entire humanity.

After praising, and thanking Allah he said:

"O People, lend me an attentive ear, for I know not whether after this year, I shall
ever be amongst you again. Therefore listen to what I am saying to you very
carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE
PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the
life and property of every Muslim as a sacred trust. Return the goods entrusted to
you to their rightful owners. Hurt no one so that no one may hurt you. Remember
that you will indeed meet your LORD, and that HE will indeed reckon your deeds.
ALLAH has forbidden you to take usury (interest), therefore all interest obligation
shall henceforth be waived. Your capital, however, is yours to keep. You will neither
inflict nor suffer any inequity. Allah has Judged that there shall be no interest and

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that all the interest due to Abbas ibn Abdal Muttalib (Prophets uncle) shall
henceforth be waived

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever
be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they
also have rights over you. Remember that you have taken them as your wives only
under Allahs trust and with His permission. If they abide by your right then to
them belongs the right to be fed and clothed in kindness. Do treat your women well
and be kind to them for they are your partners and committed helpers. And it is
your right that they do not make friends with any one of whom you do not approve,
as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers
(Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform
Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab
nor a non-Arab has any superiority over an Arab; also a white has no superiority
over black nor a black has any superiority over white except by piety and good
action. Learn that every Muslim is a brother to every Muslim and that the Muslims
constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs
to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do
injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So
beware, do not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW

FAITH WILL BE BORN. Reason well, therefore, O People, and understand words
which I convey to you. I leave behind me two things, the QURAN and my example,
the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others
again; and may the last ones understand my words better than those who listen to
me directly. Be my witness, O ALLAH, that I have conveyed your message to your
people".

(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers
to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in
Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and
perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.

One can heed words of wisdom and guidelines from the last sermon (khutbah) of the
prophet (SAWS). His sermons emphasized on the following:

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Sacredness of a Muslims life and property

The importance of propagating this message to all others (A Muslims
responsibility thus does not end by following the religion)
A reminder that everyone is fully accountable for their deeds and Allah (God) will
take every person into account. If everyone heeded to this fact alone, the world
would be a much better place today.
Hurt no one so that no one may hurt you. These words of the prophet are self
explanatory.
The prohibition of dealing with interest (Numerous accounts in Quran and Hadith
prohibit taking, giving or being a part of any transaction dealing with interest).
You will neither inflict nor suffer any inequity. These words of the prophet are
self explanatory.
The awareness of satan and how satan can work to deviate us from the right path
and doing evil things.
Rights of women over men and rights of men over women.
Treatment of women with kindness.
Modesty and chastity in women.
The importance of worshiping Allah (saying your five daily prayers (Salah),
fasting during the month of Ramadan, giving charity (Zakat) and performing
pilgrimage (Hajj).
Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)
The need to establish justice.
Islam is the final divine religion (Last prophet and Last Book).

Influence of Islamic Civilization on Subcontinent

Muhammad Bin Qasim, the great Muslim hero and commander, entered India as a
conqueror and lived there for three years. He introduced Islamic system and left an
indelible impact of his character and generosity. Islam, as a faith and system of life, won
many followers in India because of its simple and humanitarian principles.

1. IMPACT ON RELIGION

Before the coming of Islam to India, the people were divided in several religious factions
and a deep struggle was going on between Hinduism and other religions. Conditions,
which extremely perturbed the people, prevailed in the society. The prevailing conditions
were ripe for the introduction of a new religious faith and system which would negate the
existing religious philosophies based on inhuman trends and customs. When Islam was
introduced to the people of the sub-continent, it attracted many followers because of its
simple and easily understandable principles. The introduction of Islam completely
transformed the Indian society into a well-knit social fraternal.

Islam and Hinduism basically differ in their attitude towards life. Islam strongly believes
in the concept of Tauheed and insists on the equality of mankind before law. It does not

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entertain any distinction among the people on the basis of such inhuman principles as
caste, creed and social status. Hinduism, on the other hand believes in the multiplicity of
gods and is based on the unethical caste system which has divided society into privileged
and underprivileged classes.

Islam came as a blessing for the oppressed sections of India whose life had become
miserable because of the deep-rooted caste system. Islam brought a new way of life for
them which they had never seen before in the Hindu society. The respectable way of life,
shown to them by Islam, gave them a feeling of being human beings. Islam infused a
different thinking and sentiments among the people of the sub-continent.

The spread of Islam in the sub-continent, owes much to the selfless and dedicated
services of eminent sufis, mystics and religious leaders such as Hazrat Data Ganj Bakhsh.
Khawaja Mueen-ud-Din Chishty, Sheikh Baha-ud-Din Zakria, Khawaja Bakhtyar Kaki,
Baba Fareed-ud-din Shakarganj, Nizam-ud-Din Olia. Mujadid Alf Sani, Shah Wali Ullah
and many others of those times.

Islam also made its impact on the Hindu temples and their architecture began reflecting
the Islamic way of construction. The religious leaders of Hindus, also

influenced by the Islamic principles, reshaped their religious philosophies in the light of
Islamic values and principles. They started advocating the Islamic principles of equality,
love, brotherhood and oneness of God in their teachings and impressed upon the people
to abandon idol worship. The main leaders of Hinduism, influenced by the teachings of
Islam, were Chatnia who introduced the Bhagti movement and Baha Ciuru Nanak. the
founder of Sikh religion.

2. IMPACT ON ART AND LITERATURE

Islam left its impact on Indian art and literature. People rejected the out-dated and absurd
customs of Hindu society and began adopting new trends of life as preached by Islam.
Native art and paintings were influenced by Muslim thought and trend. The old languages
Sanskrit had a tinge of Arabic, Persian and laler on Turkish language By the interaction
of these languages new languages like Urdu and Hindi emerged. Urdu later on became
the language of Muslims and left its impact on many other languages of India.

3. IMPACT ON ARCHITECTURE

The Muslim conquests of India left a considerable impact on the Indian architecture and
there was a unique development in art during the Muslim rule. Muslim architecture
frequently mingled with the Hindu style of buildings The Hindu temples, their pillars and
domes reflected some glimpses of Muslim architecture. In the new buildings red stone
and marble was used which was a significant characteristic of the Muslim way of
construction.

4. IMPACT ON HISTORY

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The arrival of Muslims in the sub-continent marks a new development in the art of
recording historical events. Historical literature which existed before the arrival of the
Muslims was mostly legendary and not authentic. In a series of geographical works the
Arabs explained topography and political and cultural geography of sub-continent
entitled The Tarikh-ul-Hind wa al Sindh, which is regarded as the first reliable
historical record of the sub-continent. It was translated from Arabic to Persian . Various
branches of historiography developed during the sultanate period which included World
History and Dynastic History- The Tabqat-e Nasiry and the Tarikh-e-Feroz are
excellent examples of historiography developed during this period.

Besides the above-mentioned areas Islam made its impact on every other aspect of Indian
society. A sense of homogeneity and oneness developed in the social set-up after the
arrival of the Muslims in India. Indian society was now a well-knit and a sense of
centralism had evolved amongst the various sections of society. With the arrival of the
Muslims. India established relations with other countries of the world. Diplomatic: and
trade links were established. This had a happy effect on the economy of India.

During the reign of Sher Shah Suri the public welfare sector was given special attention.
Roads and means of communication were improved. New roads, hospitals, inns and post
offices were constructed for the convenience of the people. The first census was held in
the time of Muhammad Tughlak. Ala-ud-Din Khilji introduced trade and agricultural
reforms.

Great Muslim Scientists and Their Contributions to the Fields Of Science

AL-RAZI (RHAZES)
(864-930 C.E.)
Abu Bakr Muhammad Ibn Zakariya al-Razi (864-930 C.E.) was born at Ray, Iran.
Initially he was interested in music but later on he learnt Medicine, Mathematics,
Astronomy, Chemistry and Philosophy.
In medicine his contribution was so significant that it can only be compared to that of Ibn
Sina. Some of his works in Medicine e.g. Kitab al-Mansoori, Al-Hawi, Kitab al-Mulooki,
and Kitab al-Judari everlasting fame. Kitab al-Mansoori which was translated into Latin
in the 15th century, comprised ten volumes and dealt exhaustively with Greco-Arab
medicine. He became the first to draw clear comparison between smallpox and chicken-
pox. Al-Hawi was the largest medical encyclopedia composed by then. He greatly
favored cure through correct and regulated food and psychological treatment. He was also
an expert surgeon and was the first to use opium for anesthesia.
He compounded medicines and designed several instruments used in chemical
investigations. One of his books called Kitab al-Asrar deals with the preparation of
chemical materials and their utilization. He paved way for organic and inorganic
Chemistry. He was the first to produce sulphuric acid and prepared alcohol by fermenting
sweet products. His contribution as a philosopher is also well known.
He has more than 200 outstanding scientific contributions to his credit, out of which
about half deal with Medicine and 21 concern alchemy.

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ABU'L WALEED MUHAMMAD IBN RUSHD (AVERROES)

(1128-1198 C.E.)
Abu'l Waleed Muhammad Ibn Rushd, known as Averroes in the West, was born in 1128
C.E. in Cordova.
Ibn Rushd made remarkable contributions in Philosophy, Logic, Medicine, and
Jurisprudence. In Medicine his well known book Kitab al-Kulyat fi al-Tibb was written
before 1162 C.E. Its Latin translation was known as 'Colliget'. In it, Ibn Rushd had
thrown light on various aspects of Medicine including the diagnoses, cure and prevention
of diseases.
In Philosophy Tuhafut al-Tuhafut was written in response to Ghazali's work. In
Astronomy he wrote a treatise on the motion of the sphere, Kitab fi-Harakat al-Falak.
Ibn Rushd's writings spread over 20,000 pages, the most famous of which deal with
Philosophy, Medicine and Jurisprudence. On Medicine alone he wrote 20 books.
Regarding Jurisprudence, his book Hidayat-al-Mujtahid wa-Nihayat-al-Muqtasid has
been held by Ibn Jafar Thahabi as possibly the best book on the Maliki School of Fiqah.
Ibn Rushd's writings were translated into various languages. Aristotle was recognized in
Europe because of Ibn Rushd's deliberations on his work.

ABU ALI HASAN IBN AL-HAITHAM (ALHAZEN)

(965-1040 C.E.)
The father of modern optics, Abu Ali Hasan Ibn al-Haitham was one of the most eminent
physicists, whose contributions to optics and the scientific methods are outstanding. His
scientific pursuits, included Optics, Mathematics, Physics, Medicine and development of
scientific methods on each of which he has several outstanding books.
He discovered the laws of refraction and carried out the first experiments on the
dispersion of light into its constituent colors. His book Kitab al-Manazir was translated
into Latin in the middle Ages. In this work, he rejected the popular idea that eyes give out
light rays. Instead, he correctly deduced that eyes work when light rays enter the eye from
outside.
He dealt at length with the theory of various physical phenomenons like shadows,
eclipses, and the rainbow and speculated on the physical nature of light. He is the first to
describe accurately the various parts of the eye and give the scientific explanation of the
process of vision. He also attempted to explain binocular vision and gave the correct
explanation of apparent increase in the size of sun and moon when near the horizon. He is
known for the earliest use of camera obscure.
His research on catoptrics centered on spherical and parabolic mirrors and spherical
aberration. He made the important observation that the ratio between the angle of
incidence and refraction does not remain constant and investigated the magnifying power
of a lens.
In his book Mizan al-Hikmah, Ibn al-Haitham has discussed the density of the
atmosphere and studied atmospheric refraction. He discovered the twilight only ceases
and begins when the sun is 19 below the horizon. In Mathematics, he developed
analytical geometry by establishing linkage between algebra and geometry. The list of his
books runs to 200 or so.

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ABU RAIHAN AL-BIRUNI

(973-1048 C.E.)
Al-Biruni was a versatile scholar and scientist who had equal facility in Physics,
Metaphysics, Mathematics, Geography, Sociology, Astrology, Archeology and History.
His well known book Kitab al-Hind gives a graphic account of the historical and social
conditions of the sub-continent. His famous book Qanoon-i Masoodi discusses several
theories of Astronomy, Trigonometry, solar, lunar and planetary motions and relative
topics. In al-Athar al-Baqia, he has attempted a connected account of ancient history of
nations and the related geographical knowledge, discussed the rotation of the earth and
has given correct values of longitudes and latitudes of various places. His Kitab al-
Saidana, combines the Arabic and Indian knowledge on Medicine. Kitab al-Jawahar deals
with the properties of various stones. The formula attributed to Newton was actually
discovered by him seven centuries before. He developed a new mathematical formula to
add geometrical progressions.
He was the first to take experiments related to astronomical phenomenon. He ascertained
that as compared with the speed of sound, the speed of light is immense. He was
authentic astrologer.

IBN CINA (AVECENNA)

(980-1037 C.E.)
Abu Ali al-Hussain Ibn Abdullah Ibn Sina was born in 980 C.E. at Afshana, near
Bukhara.
He was the most famous physician, philosopher, encyclopedist, mathematician and
astronomer of his time. His major contribution to medical science was his famous book
Al-Qanoon, known as the Canon in the West. The Qanun fi al-Tibb is an immense
encyclopedia of Medicine extending over a million words. His important original
contribution includes such advances as recognition of the contagious nature of phthisis
and tuberculosis; distribution of diseases by water and soil and interaction between
psychology and health. In addition to describing pharmacological methods the book
described 760 drugs and became the most authentic materia medica of the era. He was
also the first to describe meningitis and made rich contributions to Anatomy, Gynecology
and child health. His philosophical encyclopedia Kitab al-Shifa was a monumental work,
embodying a vast field of knowledge from philosophy to science.
Ibn Sina also contributed to Mathematics, Physics and other fields. In Physics his
contribution comprised the study of different forms of energy, heat, light and mechanical
and such concepts as force, vacuum and infinity, specific gravity and use of air thermo-
meter.

JABIR IBN HAIYAN (JEBBER)

(BORN 1190 A.D.)
Jaber Ibn Haiyan, the alchemist Jebber of the middle Ages, is generally known as the
father of chemistry. Abu Musa Jabir Ibn Haiyan, sometimes caled al-Harrani and al-Sufi,
was the son of a druggist (Attar). The precise date of his birth is the subject of some
discussion, but it is established that he practiced Medicine and Alchemy in Kufa around
776 C.E. He is reported to have studied under Imam Jafar Sadiq and the Ummayed
prince Khalid Ibn Yazid. In his early days, he practiced Medicine and was under the

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patronage of the Barmaki Vizir during the Abbasid Caliphate of Haroon al-Rashid. He
shared some of the effects of the downfall of the Barmakis and was placed under house
arrest in Kufa, where he died in 803 C.E.

IBN ABBAS ZAHRAWI

(936-1013 C.E.)
Abul Qasim Khalaf ibn al-Abbas al-Zahrawi was born in 936 C.E. in Zahra in the
neighborhood of Cordova. He became one of the most renowned surgeons and physicians
of the Muslim era.
He is best known for his early and original breakthroughs in surgery as well as for his
famous medical encyclopedia called Al-Tasrif, which is composed of thirty volumes.
Three volumes on surgery specially focus on cauterization, removal of stone from the
bladder, dissection of animals, midwifery, styptics and surgery of eye, ear and throat. He
perfected several delicate operations, including the removal of dead fetus and amputation.
Al Zahrawi was the inventor of several surgical instruments and specialized in curing
disease by cauterization.
Al Zahrawi was also an expert in dentistry, and his book contains sketches of various
instruments used thereof. He discussed the problem of deformed teeth and developed the
technique of preparing artificial teeth and of replacement of defective teeth by these. In
Medicine, he was the first to describe in detail the unusual disease, hemophilia.

ABU AL-NASR AL-FARABI

(870-950 C.E.)
Abu Nasr Muhammad Ibn al-Farakh al-Farabi was born in a small village Wasij, near
Farab in Turkistan in 259 A.H.(870 C.E.). As a philosopher and scientist, he acquired
great proficiency in various branches of learning and is reported to have been expert in
different languages.
Farabi contributed considerably to Science, Philosophy, Logic, Sociology, Psychology,
Medicine, Mathematics and Music. He was also an encyclopedist. Author of large
number of books on several subjects embodying his original contribution; he came to be
known as the Secont Teacher (al-Muallam al-Sani) Aristotle being the first. One of the
important contributions of the Farabi was to make the study of logic easier by dividing it
into two categories viz., Takhayyul (idea) and Sabut (proof).
In Sociology he wrote several books out of which Ara Ahl al-Madina al-Fadila became
famous.

IBN AL-BAITAR
(DIED 1248 A.D.)
Abu Muhammad Abdullah Ibn Ahmad Ibn al-Baitar Dhiya al-Din al-Malaqi was one of
the greatest scientists of Muslim Spain and was the greatest botanist and pharmacist of
the Middle Ages. He learned Botany from Abu al-Abbas al-Nabati,with whom he started
collecting plants in and around Spain on a plant collecting expedition and traveled along
the northern coast of Africa as far as Asia Minor. The major stations he visited include
Bugia, Constantinople, Tunis, Tripoli, Barqa, Adalia and Syria. Ibn Baitars major
contribution, Kitab al-Jami fi al-Adwiya al-Mufrada, is one of the greatest botanical
compilations dealing with medicinal plants in Arabic. The encyclopedia comprises some

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1,400 different items, largely medicinal plants and vegetables, of which about 200 plants
were not known earlier.
His second monumental treatise Kitab al-Mughni fi al-Adwiya al-Mufrada is an
encyclopedia of Medicine. The drugs are listed in accordance with their therapeutical
value. Thus, its twenty different chapters deal with the plants bearing significance to
disease of head, ear, eye etc.

ALI IBN RABBAN AL-TABARI

(838-870 A.D.)
Abu al-Hasan Ali Ibn Sahl Rabban al-Tabari was born in 838 A.D. Professionally; Sahl
was an extremely successful physician. He had command over Calligraphy, Astronomy,
Philosophy, Mathematics, Literature and Syriac and Greek languages.
The main cause behind his exaltation lies in his world-renowned treatise Firdous-al-
Hikmat. Spread over seven parts, Firdous al-Hikmat is the first ever medical
encyclopedia which incorporates all the branches of medical science in its folds.
Part One: Kulliyat-e-Tibb. This part throws light on contemporary ideology of medical
science in that era.
Part Two: Elucidation of the organs of the human body, rules for keeping good health and
comprehensive account of certain muscular diseases.
Part Three: Description of diet to be taken in conditions of health and disease.
Part Four: All diseases from head to toe.
Part Five: Description of flavor, taste and color.
Part Six: Drugs and poison.
Part Seven: Deals with diverse topics. Discusses climate and astronomy. Also contains a
brief mention of Indian medicine.
He has two more compilations to his credit namely Deen-o-Doulat Hifz-al-Sehat.

NASEER AL-DIN AL-TUSI

(1201-1274 A.D.)
Abu Jafar Muhammad Ibn Muhammad Ibn al-Hasan Naseer al-Din al-Tusi was born in
Tus (Khurasan) in 1201 A.D. Naseer al-Din was one of the greatest scientists,
philosophers, mathematicians, astronomers, theologians and physicians of the time and
was a prolific writer. He made significant contributions to a large number of subjects. He
wrote several treatises on different sciences and subjects including Geometry, Algebra,
Arithmetic, Trigonometry, Medicine, Metaphysics, Logic, Ethics and Theology. In
addition he wrote poetry in Persian.
In Mathematics, his major contribution would seem to be in trigonometry, which was
compiled by him as a new subject in its own right for the first time. Also he developed the
subject of spherical trigonometry, including six fundamental formulas for the solution of
spherical right-angled triangles.
As the chief scientist of the observatory established under his supervision at Maragh
a, he made significant contributions to Astronomy. The observatory was equipped with
the best possible instruments. He himself invented an instrument turquet that contained
two planes. His book Akhlaq e Nasr became the most important work on ethics. And
Tajrid al-Aqaid was well known contribution on Islamic scholastic Philosophy.

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Major World Religions:

Hinduism 4000 to 2500 BCE*

The origins of Hinduism can be traced to the Indus Valley civilization sometime between
4000 and 2500 BC. Though believed by many to be a polytheistic religion, the basis of
Hinduism is the belief in the unity of everything. This totality is called Brahman. The
purpose of life is to realize that we are part of God and by doing so we can leave this
plane of existence and rejoin with God. This enlightenment can only be achieved by
going through cycles of birth, life and death known as samsara. One's progress towards
enlightenment is measured by his karma. This is the accumulation of all one's good and
bad deeds and this determines the person's next reincarnation. Selfless acts and thoughts
as well as devotion to God help one to be reborn at a higher level. Bad acts and thoughts
will cause one to be born at a lower level, as a person or even an animal.

Hindus follow a strict caste system which determines the standing of each person. The
caste one is born into is the result of the karma from their previous life. Only members of
the highest caste, the brahmins, may perform the Hindu religious rituals and hold
positions of authority within the temples.

Judaism - 2000 BCE

Judaism, Christianity and Islam all originated with a divine covenant between the God of
the ancient Israelites and Abraham around 2000 BCE. The next leader of the Israelites,
Moses, led his people out of captivity in Egypt and received the Law from God. Joshua
later led them into the Promised Land where Samuel established the Israelite kingdom
with Saul as its first king. King David established Jerusalem and King Solomon built the
first temple there. In 70 CE the temple was destroyed and the Jews were scattered
throughout the world until 1948 when the state of Israel was formed.

Jews believe in one creator who alone is to be worshipped as absolute ruler of the
universe. He monitors peoples activities and rewards good deeds and punishes evil. The
Torah was revealed to Moses by God and can not be changed though God does
communicate with the Jewish people through prophets. Jews believe in the inherent
goodness of the world and its inhabitants as creations of God and do not require a savior
to save them from original sin. They believe they are God's chosen people and that the
Messiah will arrive in the future, gather them into Israel, there will be a general
resurrection of the dead, and the Jerusalem Temple destroyed in 70 CE will be rebuilt.

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Buddhism - 560 to 490 BCE

Buddhism developed out of the teachings of Siddhartha Gautama who, in 535 BCE,
reached enlightenment and assumed the title Buddha. He promoted 'The Middle Way' as
the path to enlightenment rather than the extremes of mortification of the flesh or
hedonism. Long after his death the Buddha's teachings were written down. This
collection is called the Tripitaka. Buddhists believe in reincarnation and that one must go
through cycles of birth, life, and death. After many such cycles, if a person releases their
attachment to desire and the self, they can attain Nirvana. In general, Buddhists do not
believe in any type of God, the need for a savior, prayer, or eternal life after death.
However, since the time of the Buddha, Buddhism has integrated many regional religious
rituals, beliefs and customs into it as it has spread throughout Asia, so that this
generalization is no longer true for all Buddhists. This has occurred with little conflict
due to the philosophical nature of Buddhism.

Confucianism - 500 BCE

K'ung Fu Tzu (Confucius) was born in 551 BCE in the state of Lu in China. He traveled
throughout China giving advice to its rulers and teaching. His teachings and writings
dealt with individual morality and ethics, and the proper exercise of political power. He
stressed the following values:

Li: ritual, propriety, etiquette, etc.

Hsiao: love among family members
Yi: righteousness
Xin: honesty and trustworthiness
Jen: benevolence towards others; the highest Confucian virtue
Chung: loyalty to the state, etc.

Unlike most religions, Confucianism is primarily an ethical system with rituals at

important times during one's lifetime. The most important periods recognized in the
Confucian tradition are birth, reaching maturity, marriage, and death.

Jainism - 420 BCE

The founder of the Jain community was Vardhamana, the last Jina in a series of 24 who
lived in East India. He attained enlightenment after 13 years of deprivation and
committed the act of salekhana, fasting to death, in 420 BCE. Jainism has many
similarities to Hinduism and Buddhism which developed in the same part of the world.
They believe in karma and reincarnation as do Hindus but they believe that enlightenment
and liberation from this cycle can only be achieved through asceticism. Jains follow
fruititarianism. This is the practice of only eating that which will not kill the plant or

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animal from which it is taken. They also practice ahimsa, non-violence, because any act
of violence against a living thing creates negative karma which will adversely affect one's
next life.

Taoism - 440 CE

Taoism was founded by Lao-Tse, a contemporary of Confucius in China. Taoism began as

a combination of psychology and philosophy which Lao-Tse hoped would help end the
constant feudal warfare and other conflicts of his time. His writings, the Tao-te-Ching,
describe the nature of life, the way to peace and how a ruler should lead his life. Taoism
became a religion in 440 CE when it was adopted as a state religion.

Tao, roughly translated as path, is a force which flows through all life and is the first
cause of everything. The goal of everyone is to become one with the Tao. Tai Chi, a
technique of exercise using slow deliberate movements, is used to balance the flow of
energy or "chi" within the body. People should develop virtue and seek compassion,
moderation and humility. One should plan any action in advance and achieve it through
minimal action. Yin (dark side) and Yang (light side) symbolize pairs of opposites which
are seen through the universe, such as good and evil, light and dark, male and female. The
impact of human civilization upsets the balance of Yin and Yang. Taoists believe that
people are by nature, good, and that one should be kind to others simply because such
treatment will probably be reciprocated.

Christianity - 30+ CE

Christianity started out as a breakaway sect of Judaism nearly 2000 years ago. Jesus, the
son of the Virgin Mary and her husband Joseph, but conceived through the Holy Spirit,
was bothered by some of the practices within his native Jewish faith and began preaching
a different message of God and religion. During his travels he was joined by twelve
disciples who followed him in his journeys and learned from him. He performed many
miracles during this time and related many of his teachings in the form of parables.
Among his best known sayings are to "love thy neighbor" and "turn the other cheek." At
one point he revealed that he was the Son of God sent to Earth to save humanity from our
sins. This he did by being crucified on the cross for his teachings. He then rose from the
dead and appeared to his disciples and told them to go forth and spread his message.

Since Christianity and Judaism share the same history up to the time of Jesus Christ, they
are very similar in many of their core beliefs. There are two primary differences. One is
that Christians believe in original sin and that Jesus died in our place to save us from that
sin. The other is that Jesus was fully human and fully God and as the Son of God is part
of the Holy Trinity: God the Father, His Son, and the Holy Spirit. All Christians believe
in heaven and that those who sincerely repent their sins before God will be saved and join
Him in heaven. Belief in hell and satan varies among groups and individuals.

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There are a multitude of forms of Christianity which have developed either because of
disagreements on dogma, adaptation to different cultures, or simply personal taste. For
this reason there can be a great difference between the various forms of Christianity they
may seem like different religions to some people.

Sikhism - 1500 CE

The Sikh faith was founded by Shri Guru Nanak Dev Ji in the Punjab area, now Pakistan.
He began preaching the way to enlightenment and God after receiving a vision. After his
death a series of nine Gurus (regarded as reincarnations of Guru Nanak) led the
movement until 1708. At this time these functions passed to the Panth and the holy text.
This text, the Shri Guru Granth Sahib, was compiled by the tenth Guru, Gobind Singh. It
consists of hymns and writings of the first 10 Gurus, along with texts from different
Muslim and Hindu saints. The holy text is considered the 11th and final Guru.

Sikhs believe in a single formless God with many names, who can be known through
meditation. Sikhs pray many times each day and are prohibited from worshipping idols or
icons. They believe in samsara, karma, and reincarnation as Hindus do but reject the caste
system. They believe that everyone has equal status in the eyes of God. During the 18th
century, there were a number of attempts to prepare an accurate portrayal of Sikh
customs. Sikh scholars and theologians started in 1931 to prepare the Reht Maryada -- the
Sikh code of conduct and conventions. This has successfully achieved a high level of
uniformity in the religious and social practices of Sikhism throughout the world. It
contains 27 articles. Article 1 defines who is a Sikh:

"Any human being who faithfully believes in:

One Immortal Being,

Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh,
The Guru Granth Sahib,
The utterances and teachings of the ten Gurus and
the baptism bequeathed by the tenth Guru, and who does not owe allegiance to
any other religion, is a Sikh."

Islam - 622 CE

Islam was founded in 622 CE by Muhammad the Prophet, in Makkah (also spelled
Mecca). Though it is the youngest of the world's great religions, Muslims do not view it
as a new religion. They belief that it is the same faith taught by the prophets, Abraham,
David, Moses and Jesus. The role of Muhammad as the last prophet was to formalize and
clarify the faith and purify it by removing ideas which were added in error. The two
sacred texts of Islam are the Qur'an, which are the words of Allah 'the One True God' as

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given to Muhammad, and the Hadith, which is a collection of Muhammad's sayings. The
duties of all Muslims are known as the Five Pillars of Islam and are:

1. Recite the shahadah at least once.

2. Perform the salat (prayer) 5 times a day while facing the Kaaba in Makkah.
3. Donate regularly to charity via the zakat, a 2.5% charity tax, and through
additional donations to the needy.
4. Fast during the month of Ramadan, the month that Muhammad received the
Qur'an from Allah.
5. Make pilgrimage to Makkah at least once in life, if economically and physically
possible.

Muslims follow a strict monotheism with one creator who is just, omnipotent and
merciful. They also believe in Satan who drives people to sin, and that all unbelievers and
sinners will spend eternity in Hell. Muslims who sincerely repent and submit to God will
return to a state of sinlessness and go to Paradise after death. Alcohol, drugs, and
gambling should be avoided and they reject racism. They respect the earlier prophets,
Abraham, Moses, and Jesus, but regard the concept of the divinity of Jesus as
blasphemous and do not believe that he was executed on the cross.

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