Islamiyat

(2058)
Paper 2
By:
Ms Noshaba Andleeb
The History
and
Importance
of
Hadith
By:
Ms Noshaba Andleeb

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 Hadith:
• The word Hadith came from the word “Hadas” which literal meanings are “a
story or a Report”.
• The word sunnah means “ a practice, a way or a mode of life”’
• In Islamic Shariya , Hadith means the words of the Holy Prophet ‫ ﷺ‬and
sunnah means the action of the Holy Prophet ‫ﷺ‬. Hadith is generally
translated into English as tradition.
• Both are interchangeable terms and are read under Hadith.
Hadith consist of:
❖ Verbal teachings by the Prophet ‫ ﷺ‬about important things which he used to
repeat three times to the companions. Then he listens to them to make sure
they had learnt them correctly.
❖ Teaching through practical demonstration like the method of prayer, method
of ablution.
❖ Teachings by the Holy Prophet ‫ ﷺ‬through letters that he sent to the various
kings and rulers. These contains the instruction of Zakat, taxes, form of
worships
❖ Silent approval by the Prophet ‫ ﷺ‬of the action or practice of someone else.
❖ Description of his Personality i.e: character, conduct and physique

Hadith consist of two main parts:

• Chain of narrators (Sanad) and the text (Matn).

Example:

• Muhammad-bin-Al-Muthanna and reported from Abdul Wahab from Ayub

from Abu Qiblaah from Malik that Prophetpbuh said:
➢ “Pray as you have seen me praying”

First part of the Hadith is known as the chain of transmitters or the Sanad. The
second part of the Hadith is known as text or tradition or Matn these are the actual
words or message delivered by the Prophetpbuh.

• Muslim scholars or the writers of the six authentic books has developed the
most vigorous and testing techniques for dealing with the level/authenticity
of recording hadith.

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 • They apply very strict criteria in selecting the tradition for their books. They
did not accept any tradition that reached them unless they were fully
satisfied that it had actually come from Prophetpbuh they check the chains of
narrators as well as text.
➢ The most important science is “Jarahwa Tadeel”, under this science,
principles were made to scrutinize the Ahadith and to find out a
certain Hadith is to be accepted or rejected. These principles are called
the principles of Riwayat or Darayat.

Criteria for the evaluation/authentication of Sanad or Chain of

transmitter or Riwayat:
• The science of the authenticity of the narrators is called Asma-al-Rijal
means the verification of biography of the narrators. In this science,
thousands of the biographical accounts of the narrators of Ahadith have been
recorded.
1. The name, nick name, title, parentage and occupation of the narrator should
be known.
2. The first transmitter must be the companions of the Holy Prophet‫ﷺ‬.
3. If the narrator referred his hadith to a narrator the two should have lived in
the same period and must met each other.
4. The narrator must be honest, trustworthy, pious, and staunch.
5. The narrator must have strong mind, good memory and must not have the
memory of forgetting.
6. There must not be a gap and weakness in chain of the narrator.
7. The narrator must not be a child, slave, government employ and insane.
8. The narrator never committed the major sins and must avoid minor ones.
9. He/she was never against the other reliable people.
10.He/she had never spoken against the family of the Holy Prophet‫ﷺ‬.
11.The higher the qualification of the narrator the higher the authority of the
tradition reported by him.

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Criteria of the evaluation/authentication of Matn or Text or Dirayat:
1. The text should have a pure Arabic style without grammatical mistake.
2. It should not be conflict with the Quran or Hadith that were more reliable.
3. It should not be against historical facts.
4. It should be contrary with the common sense. A hadith that was against
reason or common sense was rejected. e.g.: “Promise of higher reward for a
small virtue or severe punishment for the slightest fault.”
5. A hadith must not level accusation the family of Prophet‫ ﷺ‬or his
companions, it was rejected.
6. A hadith should not contain expressions.
• A hadith reported by a large number of people in different times on a lie
become inconvincible was accepted.

Classification of Hadith:
Hadith- e -Qudsi and Hadith - e - Nabwi

Hadith- e -Qudsi:

➢ Words of Allah spoken by the Prophet ‫ﷺ‬.

➢ Fewer in number less the 1,000.
➢ Topics are regarding mankind- Allah relationship as, Touheed, Fast,
Worship
➢ They are only sayings
➢ Example: Allah says, “Fasting is for Me and I shall certainly
compensate it.”

Hadith – e – Nabwi:

➢ They are over 1000,000

➢ They have wide range of topics.
➢ They can be saying or action.
➢ Example: yahya narrated from malik who narrated from Nafae who
narrated from Abdullah bin Umar that holy Prophet said, “ He who
missed his Asar prayer is as he has lost his family and property.”

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Types of Hadith as per authenticity:

Sahih Hadith / Authentic

As per the rules of authenticity, i.e. with respect to the chain or text . Sahih Ahadith
are absolutely correct, having no weakness in its chain of transmission ( sanad ) and
the text (Matan) .

Example of Sahih Hadith

• Yahya Narrated from Malik, who narrated from Abu Zinad from Al-Araj
from Abu Hurraira that the Messenger of Allah said,
“the food of two is enough for three and the food of three is enough for four”
Sanad is perfect and so is Matn

Hassan Hadith/ The Good/ Approved:

These are like Sahih Ahadith, quite reliable. However, they are lower in status to
them, because of a slight weakness in its chain as compared with a Sahih Hadith
as, some of its narrators may have the weak memory.

Example of Hassan Hadith

• Muhammad bin Ismail narrated from Malik bin Ismail who narrated from
Israel bin Yunus from Yusuf bin AbuBurda from his father who narrated
from Ayesha that she said,
“whenever the Holy Prophet used to leavethe toilet, he would say, „Ghafranak‟”.
• Imam Tirmizi says that this is a hassan hadith because although the sanad is
joined, some of the narrators do not have a perfect memory

Daef Hadith/The Weak Hadith:

These Ahadith have some problem in either the chain of transmission( i.e. A
narrator had a weak memory or could have been a liar or had not met the person he
was narrating from) or in its contents ( that may differ from the basic Islamic
teachings).

Example of Daef Hadith but acceptable

• Narrated Musadad from AbdulWahid bin Ziad from Hujjaj from Zuhri from
Amarta bint AbdurRehman from Ayesha who said that the Prophet said ,

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 “when you have stoned the Jamaratul Aqaba, all conditions of Ihram are removed
except relations with women.”
• This is a daef hadith because Hujjaj has never met Zuhri. However, the
matan is supported by other Sahih Hadith thus it is acceptable.

Example of Daef Hadith but Unacceptable

• Narrated Abdullah from his father who narrated from Yazid bin Haroon
from Hujjaj from Amr bin Shoaib from his father and he from his father that
when the Prophet made Abul Aas
‟As pay a new Mahr and performed a new nikah for him with his daughter Zainab
• This is Daef because
1. Hujjaj is not a student of Amr bin Shoaib
2. Another Sahih hadith is that the Prophet validated the previous Nikah So Sanad
and Matn, both are unacceptable

Maudu/ the Fabricated Hadith:

A false Hadith insert, which is made up. It has no place in the authentic collection
of Hadith. These classes of ahadith have been carefully uncovered by our learned
Islamic scholars in the past. The hadith scientists have carefully compiled books of
these so that at no stage they may be confused with the real things.

Example of Maudu-Fabricated Hadith

• AbdulWahad narrated from Mubarik from Ibne Bakran from Qazi from
Yatiqi from Ibne Dakheel from Muhammad bin Abdous from Abu
Khutheema from Yazid bin Haroon from Qazat bin Soaid from Asim from
Alshath from Shadad bin Aous that the Prophet said,
“Whoever related poetry after Isha prayers, his Salah will not be accepted for that
night”.
1. Imam Ahmad bin Hanbal says that Qazat bin Soaid‟s narrations are full of
mistakes
2. Reciting poetry is not Haram

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 ❖ With regard to their acceptance, the ahadith have again been divided
into two important classes.
➢ Matawatir/ Successive :
It is a hadith reported by a large number of people in the different
times whose agreement on a lie became inconceivable, making it
authentic.
Example: "Muhammad ‫ ﷺ‬said: Whoever intentionally attributes a lie
against me, should prepare his seat in the Fire."
➢ Ahad/ single/ isolated:
These were the ahadith whose chain of narrators were broken or had
tradition that were less widely accepted. They were therefore less
authentic. If there narrators were truthful and honest, they were accepted.
Otherwise, they were rejected.
Ahad has been further categorised into three sub-types:
Mash’hur: meaning “Famous/well known”. Hadith which is related by
more than two individuals from each generation.
Aziz: meaning “Rare yet Strong”. Hadith having only two reporters in its
Isnad (Sequence of Reporters).
Gharib: meaning “Strange/Rare / unfamiliar”. Saying of Holy Prophet ‫ﷺ‬
with only one narrator in its Isnad (Sequence of Reporters).

Compilation and preservation of Hadith

The history of the compilation of Hadith may be broadly divided into four stages:

1. The first stage relates to the period of the Prophet till 10 A.H.
2. The second stage is approximately from 11 A.H. to 100 A.H. This is the period of
Sahaba, the companions of the Prophet.
3. The third stage is from about 101 to nearly 200 A.H. This is the period of the
Tabieen, the disciples of the companions of the Prophet.
4. The fourth stage is roughly from 200 A.H. to 300 A.H. This is the period of Taba
Tabieen, the disciples of the disciples.

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 Compilation and preservation of Hadith during the life of
Prophet ‫ ﷺ‬till 10AH
❖
• The Quran elaborates upon major issues but often deal with subjects briefly,
leaving the details to be explained by the Holy Prophetpbuh. The Quran says:
➢ “And we have sent down unto thee message, that thou mayest explain
clearly to men, what is sent for them.”(Chp 16,verse 44)
• As Quran frequently commands to keep up prayers and to pay Zakat, the
Prophetpbuh gave the rules and regulations for offering prayers and to pay
Zakat.
• Since Islam covers the whole of human activity and many actions or issues
has been explained by the Holy Prophetpbuh either by action or the word.
• Thus the need for ahadis and its transmission from one person to another
become necessary even during the lifetime of the Holy Prophetpbuh.
• This is the common misunderstanding among people that hadith was
collected and written down after 150 to 200 years of Prophet’s death.
• However, there is ample evidence that show that hadith was compiled and
written down since time of the Holy Prophetpbuh.
❖
• During the lifetime of Prophetpbuh the Muslims did not feel the need to right
down the ahadis as the Prophet was alive in their midst.
• Whenever any difficulty arose companions have the opportunity of
correcting themselves by simply asking Prophetpbuh.
• The time of the companions was mostly occupied in the Holy wars and
struggles with the enemies or the propagation of new faith.
• The Quran was in the process of revelation and the Prophetpbuh in the
beginning prevented them from writing down the hadith. As the companions
might not mix up the words of the hadith and Quran.
• Later he allowed them when he became certain that they would be able to
distinguish between the hadith and the Quran.

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 • He even encouraged them to write these down he said:
➢ “May Allah give freshness to a servant who hears my sayings, keep it
in memory and preserve it and communicate it” (Sanan-Abi-Daud)
• He also said:
➢ “Preach what hear me say and let those who see and hear me, take
upon themselves to communicate my words to others and preach to
their children, relatives and friends.”
❖
• The hadith literature was preserved mostly in the memory and hearts of the
companions however some of the traditions were written down and
recorded.
• Abdullah-bin-Umar use to write the traditions during the lifetime of
Prophetpbuh he came to the Prophetpbuh and said:
➢ “O Messenger of Allah I wish to narrate some of your traditions So I
intend to write these with my hand along with my heart”
• Then the Prophetpbuh said:
➢ “if they are my hadith have them written along with my heart.”
• During his last pilgrimage the Prophetpbuh said after the sermon:
➢ “He who is present shall carry this message to the one who is
absent.”
• Thus the companions started preserving the hadith those who memorize the
ahadith were mainly Abu Huraira, Abdullah-bin-Umar, Ayesha and Anas-
bin- Malik.
• A party of students called Ashab-e-Sufa lived in the mosque and learns the
teachings from the Holy Prophetpbuh and records them.
❖
• It is related from Abu Huraira that: once of the companion told the Holy
Prophetpbuh of his inability to remember; what he heard from him. His reply
was that:
➢ “He should seek help of his right hand (i.e. right it down).”

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 Methods of preservation of Hadith
Methods adopted by the companions to learn and preserve the knowledge, they
received from the Holy Prophetpbuh is follows:
1. Memorization
2. Writing
3. Practice
Memorization:
• In the early Muslim society the prime objective of every Muslim was to
learn Islam directly from the Holy Prophetpbuh.
• Arabs had excellent memories and they were known to learn by heart
countless versus of their poets and their tribal histories.
• Similarly, the companion always tried to observe the action of the Holy
Prophetpbuh remember his sayings and follow them in their everyday lives.
• The Holy Prophetpbuh had a unique method of teaching to make memorizing
and understanding easy. He would repeat importance thrice.
• He would then listen to as his followers repeated what he had told them to be
share that they had understood.
Writing:
• Many companions use to write down ahadith during the Life of the Holy
Prophetpbuh.
• On several occasions he himself dictated to them instructions that carried
public importance.
• All the letters of the Holy Prophetpbuh to the kings, rulers and chieftains.
Orders and instructions to the Muslim official and governors are recorded
such as matter of Zakat, taxation, form of worship e.t.c.
• Some major transmitters of the ahadith are Abu Huraira, Abdullah-bin-
Umar, Hazrat Ayesha, Anas-bin-Malik, and Abdullah-bin-Abbas.
Practice:
• Learn my practice is the most effective way to acquire any kind of
knowledge.
• If we go through the Hadith literature we find that a many ahadis pertain to
our practical life.

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 • The companions learnt by observing the way of the Holy Prophetpbuh and
then applying, what they saw what they saw, to their own practices.
• After the death of the Holy Prophetpbuh, the companions took up his mission
and spread the knowledge of Islam all over the land.
• Thus the Ummah of Muhammad(S) has responded to his advice that he said:
➢ “Learn from me even if it be one sentence.”

Compilation and preservation of Hadith after the life of

Prophetpbuh
The second stage is approximately from 11 A.H. to 100 A.H. This is the period of
Sahaba, the companions of the Prophet.

After the death of the Prophet, interest in Hadith literature increased greatly on two
accounts. Firstly, the Companions who knew the Hadith at first hand were
gradually passing away. Their number continued to diminish day by day.
Therefore, people became more keen to preserve the precious Hadith literature that
had been stored in their memories. Secondly, the number of converts was growing
and they showed great eagerness to learn as much about the traditions as possible.

This was the age of the rightly guided Caliphs. In this age the Companions had
settled in almost all the countries conquered by the Muslims. People flocked to
them to hear traditions from them. Thus a number of centres for the learning of
traditions came into existence with these Companions as the focus. When a
disciple had learned all the traditions he could from one Companion, he would go
to the next Companion and so on, collecting as many traditions as possible. The
zeal of these disciples was so great that they undertook long journeys to collect
traditions from different Companions.

In this period, there were not many regular compilations. This was rather the
period of collecting traditions. The work of compilation took place on a large scale
during the age of Tabiun, the disciples of the disciples.

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The Age of Tabieen from 101 to nearly 200 A.H.
This is the age of the followers of the companions of the Prophet. They devoted
their entire lives to collecting traditions from different centres of learning, with the
result that a large number of traditions were preserved. Now it became possible to
collect several memoirs in larger volumes.

Mohd. ibn Shihab Al Zuhri, the first regular compiler, was one of the most
distinguished traditionists. Ibn Shihab Zuhri and Abu Bakr Al-Hazm were asked
by Umar ibn Abdul Aziz, the Umayyad caliph, to prepare a collection of all
available traditions. Umar bin Abul Aziz wrote to Abu Bakr Al Hazm: “Whatever
sayings of the Prophet can be found, write them down, for I fear the loss of
knowledge and disappearance of learned men, and do not accept anything but the
Hadith of the Holy Prophet, and people should make knowledge public.”

The compilations made in this period do not exist today independently, having
been incorporated into the larger collections of the later period. These collections
were not exhaustive works on Hadith. Their nature was that of individual
collections.

After the individual compilations of this period, comes the Al Muwatta of Imam
Malik (716-795), the first regular work which contained a well-arranged collection
of traditions. The number of the traditions collected by him is put at 1700. This
came to be accepted as a standard work.

In this period the traditions respectively of the Prophet and his companions, and
the decisions / edicts of the Tabieen were collected together in the same volume.
However, it was mentioned with each narration whether it was that of the Prophet,
his companions or of the followers.

The Third Age of Taba Tabieen (Followers of the Successors)

This age of the followers of the companions’ successors from 200 to 300 A.H., is
the golden age in Hadith literature.

1. In this age the Prophet’s traditions were separated from the reports of the
companions and their successors.
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2. The authentic traditions were very carefully and painstakingly sifted from the
“weak” traditions and then these were compiled in book-form.
3. Elaborate rules were framed; canons were devised to distinguish the true from
the false traditions in accordance with clear principles.
The main attention of scholars who engaged themselves in the critical scrutiny of
Hadith was given to the recorded chains of witnesses (isnad); whether the dates of
birth and death and places of residence of witnesses in different generations were
such as to have made it possible for them to meet, and whether they were
trustworthy. This activity, to be properly carried out, involved some feeling for the
authenticity of the text itself; an experienced traditionist would develop a sense of
discrimination.

All traditions therefore fall into three general categories: (sahih) sound, having a
reliable and uninterrupted isnad and a (matn) text that does not contradict orthodox
belief; (hasan) good those with an incomplete isnad or with transmitters of
questionable authority. (daif) weak those whose matn or transmitters are subject to
serious criticism.

By the use of these criteria the Hadith scholars were able to classify the traditions
according to their degrees of reliability.

This is the period in which six authentic collections of traditions were compiled.
These works are considered standard works on Hadith, and are known as the six
correct books (sihah-e-sittah). The authors’ names and book titles are as follows:

1. Muhammad b. Ismail al Bukhari, (194 A.H.-256 A.H.): Sahih. This work is next
to the Quran in authenticity.
2. Muslim bin Qushairi (204 A.H.-261 A.H.): Sahih. This is the next most
important work on Hadith.
3. Ibn Majah (202 A.H.-275 A.H.): Sunan
4. Abu Isa al Tirmizi (209 A.H.-279 A.H.): Jame
5. Abu Abdur Rahman an Nasai (214 A.H.-303 A.H.): Sunan
6. Abu Da‘ud (202 A.H.-275 A.H.): Sunan

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Saha Sitta/ Six authentic books of Ahadith
After the Holy Quran, Hadith is considered as the most reliable source of guidance.
There are mainly six authentic books of hadith which are followed by all the
Muslims. These are called Sihahe Sitta as well which means Six right books. On
their authentication, there is Ijma of all the Muslims. Names and a brief
introduction of these six books are given below:

Sahih Al-Bukhari (194-256 A.H):

• It was compiled by Imam Muhammad Bin Ismail Al-Bukhari.

• It is considered to be the most authentic book of Hadis after the Holy Quran.
• In the compilation of this book of Sahih Al-Bukhari, Imam Bukhari
displayed a great critical ability and scrupulous accuracy.
• The total number of Ahadis in this book is 9082 (which was selected from
600000 Ahadis).
• However many of them were repeated with different Isnad.
• Without repetition the number goes down to 2602 Ahadis.
• His criteria for acceptance into the collection were amongst the most
stringent of all the scholars of Ahadith.
Sahih Muslim (204-264 A.H):

• It was compiled by Imam Muslim bin Hajjah and this is considered second
only to the Sahih al-Bukhari.
• These two collections Sahih al-Bukhari and Sahih Muslim are collectively
called Al-Sahihain, the two most authentic collections.
• Any tradition accepted by both Bukhari and Muslim has been termed as
Agreed Upon.
• Imam Muslim, he traveled widely to gather his collection of Ahadith (plural
of Hadith), including to Iraq, the Arabian Peninsula, Syria and Egypt.
• Out of 300,000 Hadith which he evaluated, approximately 4,000 were
extracted for inclusion into his collection based on stringent acceptance
criteria.
Sunan Abu Daud (202-275 A.H):

• Abu Da’ud was another important compiler of hadith. Before writing his
Sunan he examined five lakhs of traditions and selected from them only
4800 to be put in his book.

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 • The whole task took him 20 years to complete.
• He kept up the scrupulous exactitude of his predecessors in reproducing the
traditions, which he had collected.
• But he differed from them in the standard of his choice.
• He included in his Sunan not only the ‘genuine’ traditions (as al-Bukhari and
Muslim had done), but also such traditions as had been pronounced by some
traditionists to be weak and doubtful.
Sunan Tirmizi (209-279 A.H):

• It was compiled by Abu Isa al-Tirmizi.

• He was the first man to determine the names, surnames, and title of the
narrators of traditions and tide to fix the degree of their reliability by
inventing peculiar means of each tradition.
• His work is divided into 50 chapters (Kutub) and contains
3956 Ahadis.Abu Isa al Tirmizi was a student of Abu Da’ud and his
collection follows and improves upon the techniques of classifying the
hadith as proposed by his master.
• Jame of Tirmizi contains all the traditions – legal, dogmatic and historical –
that had been accepted by the Muslim jurists of one school or another, as
the basis of Islamic law.
Sunan Ibne Majah (209-273 A.H):

• Ibn Majah travelled widely to collect traditions from the well-known

Traditionists of his time.
• He compiled several works of Hadith of which the most important is the
Sunan.
• In this work, Ibn Majah collected together 4000 traditions in 32 books
divided into 1500 chapters. The number of weak (dhaif) traditions it
contains is not very large, just about 30.
• But it does contain some traditions, which are considered by the authorities
on the subject to be forged (maudu’).
Sunan Nasai (214-303 A.H):

• Al Nasai’ collected hadith in his work Sunan.

• He entirely ignored the point of view of his senior contemporary, al-Tirmizi
on the question of the application of traditions to various problems that
might have been made by different schools of the Muslim jurisprudence.
• His main object was to establish the text of traditions and the differences
between their various versions, which he quotes extensively.
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 • In many places, he gives headings to the differences between the various
narrators.
• This book contains 5662 Ahadis and is divided well into chapters. Imam
Nasai is the best evaluator of the narrators of his time.

Musnad and Musnaf compilations

Musnad Collection/Compilation:

• Soon after the demise of Holy Prophet (PBUH), huge volumes of Hadith
literature were in circulation and a need was felt to compile the Ahadith in
book form.
• Two methodologies were adopted. First, one was to trace back the Ahadith
to any companion of the Prophet (PBUH). The Ahadith were compiled
under the names of their transmitters and narrators. This form of compilation
was known as Musnad.
• These compilations ensured a thorough and contemplate study of the
narrator as well. However, these Ahadith were compiled indiscriminately,
regardless of the content of Ahadith.
• It made this compilation of little use when a detailed study of a particular
topic as required. The newly compiled book was mainly divided like this:
Musnad of Ayesha (R.A), Musnad of Abu Hurraira (R.A), Musnad of Abu
Bakr (R.A) etc.
• A famous and exhaustive compilation of this category was the Musnad-e-
Ahmed of Imam Ahmed bin Hanbal. He collected about 30 thousand
Ahadith from an actual stock of 75 thousand Ahadith.
• In such collection, traditions revolved around the primary source, no matter
whether they are authentic or not or whether they cast light upon one topic
or various issues. In Musnad, female companions are listed mostly after the
men.
• As the Musnad form of compilation did not discriminate between the content
of Ahadith, little study could be done of a particular topic. Therefore, other
form of compilation also became popular. This was the Musnaf form of
compilation.

Musnaf Collection/Compilation:

• In Musnaf, the Ahadith were arranged content wise and placed under the
topic. They discussed e.g. Zakat, marriage, fasting, financial dealings etc.

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 This form of compilation was a reliable source and was significant in having
a detailed study on any specific topic.
• Some examples of this type of compilation are Al-Muwatta by Imam Malik
bin Anas. It contains 1720 Ahadith. Another example is that of Musnaf of
Imam Bukhari which consisted of 7397 Ahadith under 3450 chapters.
• Further example is that of Imam Abdul Razzaq al-Sanani which consists of
11063 Ahadith. The Sahah-al-Sitta, Sahih of Bukhari and Muslim, Sunan of
Ibn-e-Maja, Abu Daud, Al Nasai and Jam’i of Tirmizi are also Musnaf.

Q: Why was it important to compile Ahadith?

It was important to compile Ahadith so that the commandments and teachings of

the Holy Prophet (peace be upon him) were not lost.

Similarly, the Ahadith also serve the purpose of explaining the teachings of the
Holy Quran (Tafsir) and therefore, it would have been difficult to understand
Quran without the sayings of the Prophet Muhammad (peace be upon him).

The compilation ensured that categories (types) of Ahadith were made. As a result,
the wrongdoers were prevented from attributing falsehood to the Holy Prophet
(peace be upon him).

The compilation preserved the teachings of the messenger of Allah for the future
generations and when massive Hadith literature was in circulation (after the
demise of Hazrat Muhammad ‫)صلى هللا عليه وسلم‬, it became mandatory to compile
Ahadith.

Reasons for the collection and compilation of Hadith

• During Makkan Life , the Prophet ‫ ﷺ‬forbade the writing down of the
Sunnah for fear that it would be mixed with the Quran.When that fear was
removed, he permitted the writing of the Sunnah. So, at the end, writing of
the Sunnah was made permissible before he died.
• The emergence of the act of hadith forgery made it necessary to
devise scientific method of collection and compilation of hadith.
• Hadith collection was necessitated by the fact that people who were
masters of hadith as well as the Qur’an were dying either by way of
natural causes like old age, sickness or in wars.

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• The collection was also important because of some people who had
started interpreting Islamic teachings especially from the Holy
Qur’an in their own ways.
• Many people who accepted Islam wanted to acquire the knowledge
of the Qur’an and also hadith.
• After the death of the Prophet(s.a.w) the companions travelled far
and wide for Islamic propagation, in this activity, Qur’an could no t
only be used but also hadith which necessitated its collection and
compilation.
• Hadith collection was also necessitated by the fact that Muslims
conquered a large area of the world where they had established
Islamic leadership. This consequently called for the wide study of
hadith.
• The Qur’an revelation attracted many people. After the Prophet’s
death Qur’anic injunctions could only be interpreted by the use of
the Prophet’s words thus the need for his words preservation.
• It was important to compile the Hadiths of the Prophet (pbuh) and this need
became all the more urgent after the end of the caliphates of the Rightly
Guided Caliphs in 661 because The Islamic governments that followed the
Khulafa e Rashidun were more political and divisive.
• The four Rightly Guided Caliphs were close Companions of the Prophet
(pbuh). They followed his Sunna closely and after the end of their caliphate it
became important to compile the Prophetic Hadiths so that future generations
could use the Prophet’s example to clarify and resolve questions and disputes.
• Some people fabricated Hadiths. Overzealous teachers, perhaps with the best
of intentions, made up Hadiths to advance the teachings of Islam. Yet some
heretics attributed Hadiths to the Prophet (pbuh) that were false.
• The increasing number of people accepting Islam needed guidance on the
Islamic way of life and wanted to follow the pattern of conduct set by the
Prophet (pbuh).
• Islamic jurisprudence was developing rapidly and needed a compiled
collection of authentic Hadiths as source material.
• In order to eliminate genuine errors in Hadiths on account of verbal
narrations, faulty memories, forgetfulness, etc.,
• Hadiths needed to be compiled:
• For all these reasons, it was felt that it was crucial to preserve and compile
the Hadiths of the Prophet (pbuh) for all generations to follow.
• Prophet command to preserve his teachings.

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Reasons for the Delay in the Writing of the Sunnah
The writing of the Sunnah was delayed for two reasons.

• Firstly, the ‘standardization’ of the Quran had to take place,

• Secondly, there was no real need to have the Sunnah in written form in the
years immediately after the death of the Prophet ‫ﷺ‬.

The Necessity that the Standardization of the Quran Should Precede the
Writing Down of the Sunnah
A. To keep a clear and distinct line of demarcation between what was Quran
and what was Sunnah.

1. While the Prophet ‫ ﷺ‬was alive, the Quran was not yet complete, in its full
and final form. Allah, Most High, was adding to it and subtracting from it,
meaning that verses that were Quran for a time, were no longer Quran, and
the order of component parts was not fixed into set âyât and ṣuwar.So the
gathering and standardization of the Quran could not begin until after the
Prophet’s death, when it needed to be gathered and standardized first to
prevent Ḥadîth from being mixed with Quran.
2. The Quran is the Word of Allah so it is proper that it should be given first
priority. Quran and Ḥadîth are both revelation, both are noble and both
require meticulousness in recording. Yet the Word of God is nobler, and
therefore, it was given attention first and Ḥadîth was given second priority.
3. The Quran required a higher standard of verification than the Sunnah so the
need to standardize it was more urgent.
4. It was practical to standardize the Quran first before an official attempt to
record the Sunnah because the Sunnah was going to require a greater
amount of work on behalf of the ummah since it was a larger and more
complicated body of literature. Whereas the compilation of the Quran
required only a few years, the compilation of the Sunnah required about two
hundred and fifty years.

B. There was no need for the writing of the Sunnah in the 1st century Hijri.

1. The Arabs of the time had very strong memories because books were
unavailable and writing uncommon, and also due to their lifestyle and eating
habits. That is, the harshness of the climate prevented them from having an
abundance of food, which then led to more alert and keen minds.
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2. The Arabs, in general, were weak in writing and so if there had been a
major attempt to write the Sunnah, there would have been many mistakes.
So the compilation of Ḥadîth needed to wait until Muslims, whether Arabs
or non-Arabs, became proficient in writing Arabic. In regards to the Quran,
there was a small number of skilled writers who were sufficient for the
recording of the Quran; but as mentioned above, the area of Ḥadîth required
exponentially more writing.
3. The Quran needed time to settle in the minds of people before the work on
Ḥadîth was begun so that it would not mix with the Quran in their
minds.During that period of time, the Arabs needed to retain their strength
of memory so that they could preserve the Sunnah in the form of oral
traditions, until the proper time for compilation commenced.Had they been
pushed to write the Ḥadîth too soon, they could have lost their powers of
memory and retention.
4. At the end of the First Century Hijri. there was still a short gap in time
between the narrators and the Prophet ‫ﷺ‬, so the fear of possibly losing the
Sunnah had not become plausible.
5. The dialect of the Arabs of the first century still had not changed from the
time of the Prophet ‫ﷺ‬, so there was no fear of misunderstanding or linguistic
errors.
6. The nature of the way aḥâdîth were preserved made it easy to transmit them
as oral tradition for the first few centuries. That is, only one person was
required to transmit a ḥadîth.So between the thousands of companions and
the hundreds and thousands of tâbiʿîn and the millions of narrators who
came after that, the fifty thousand or so ḥadîth that make up the body of
Ḥadîth literature could easily be preserved for a few generations.
7. A ḥadîth did not need to be transmitted with the same level of adherence to
the verbatim text because its text is not an inimitable miracle and the
verbatim word of Allah. So there was no harm in keeping Ḥadîth orally
transmitted for a couple of generations.

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 The Four
Rightly Guided
Caliphs

By:

Ms Noshaba Andleeb

1|Page
 The Period of Rightly Guided Caliphs

Hazrat Abu Bakr(RA) (632-634 A.D)

Life before Khilafat:
• Hazrat Abu Bakr was born in Banu Taim-bin-Murra-bin-Kaab a
respectable family of Quraish of Makah.
• He was two years and three months younger than the Holy Prophet ‫ﷺ‬.
• His father name was Usman-bin-Aamir surnamed Abu Qahafa and his
mother name was Salmah-bint-e-Sakhar surnamed Umm-ul-Khair.
• The Holy Prophet ‫ ﷺ‬and Hazrat Abu Bakr has common ancestor at Murra
(6th generation).
• He was the very close friend of the Holy Prophet ‫ ﷺ‬and remained friends
throughout their lives.
• As a very young child, Abu Bakr was taken to Kaabah dedicated to Gods
and named Abul- Kaabah.
❖
• In his early years, he played with the young one of the camels and earned the
name Abu Bakr. (the father of the foal of the camel)
• He did not receive any formal education before accepting Islam.
• He led very pious and chaste life and never drank and gambled.
• At the age of 18, he adopted his family profession and become a cloth
merchant. He prospered and became one of the richest merchant in Makah.
• He was a literate person and was famous for his knowledge of Arabian
History and Genealogy.
• When the Holy Prophet ‫ ﷺ‬invited people to accept Islam. Hazrat Abu Bakr
was the first free male adult to accept Islam without any hesitation, argument
or reluctance.
• Years later, the Holy Prophet ‫ ﷺ‬recalling the conversion of Hazrat Abu Bakr
he said:
➢ “Whenever I offered Islam to anyone, he always showed some
reluctance and hesitation and tried to enter into an argument. Abu

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 Bakr was the only person who accepted Islam without any
reluctance or hesitation and without any argument.”
❖
• After conversion to Islam Holy Prophet ‫ ﷺ‬changed his name to Abdullah.
• Hazrat Abu Bakr diligently preached Islam among his close friends such as
Hazrat Usman, Hazrat Zubair, Hazrat Talha, and Hazrat Abdur Rehman-bin-
Auf accepted Islam on his hands.
• He also purchased the slaves and set them free like Hazrat Bilal ,Amr bin
Faheera who faced torture at the hands of their masters.
• Migrated to Habsha (Abyssinia) but came back from half of the way.
• Once prophet was preaching the massage of Allah in Kaabah, Quraish
started to beat you and you saved the Prophet Muhammad ‫ ﷺ‬from the hands
of Quraish.
• By being first to announce his faith in the Holy Prophet ‫ ﷺ‬Miraj, he earned
the title of Al-Saddique.
• Also earned the title Ateeque ( honourable).
• He was the father in law of the Holy Prophet ‫ ﷺ‬as he gave his daughter
Aisha in marriage to Prophet ‫ﷺ‬.
• His daughter Asma married to Zubair-bin-Awam, who was one of Ashra
Mubashra.
• He accompanied the Prophet ‫ ﷺ‬in his migration to Medina. He was the first
to enter in the cave of Sour, he cleaned the cave, Prophet rested in his lap.
While resting a poisonous insect bite you but he did not move due to pain
drop of tear fell on the Prophet’s face. Prophet applied his saliva and he was
cured.
• When Quraish came near the cave in search of the Prophet he got frightened
and this event is referred in the Quran:
➢ “In the second of the two in the cave of Saur” (Chp 9, verse 40)
• When the Holy Prophet ‫ ﷺ‬purchased plot for the construction of Masjid-e-
Nabwi, Abu Bakr paid its cost.
• At the time of Mawakhat he was paired Karja bin Zaid.
• He took part in all major battles.
• He made a defensive circle around the Prophet ‫ ﷺ‬at Uhad and also on
Hunain he closed to the Prophet ‫ﷺ‬.

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• He participated in Bait – e – Rizwan.
• In the treaty of Hudaibiya, he was the witness of the treaty of Hudaibiya;
he was the only one who supported the Prophet ‫ﷺ‬.
• He was extremely charitable and spent freely in the way of Islam.
• He was the chief counselor of the Tabuk Expedition.
• He gave all of his wealth in Tabuk Expedition.
• Tender-hearted but firm and courageous.
• Extremely simple in his habits, very helpful and caring towards the poor and
the destitute.
• Brave, far-sighted and wise, fully determined and committed to the cause of
Islam.
• Very generous in spending his wealth to please Allah and His Messenger
whenever an occasion so warranted.
• Balanced and mature, intellectually and morally sound, pious and humble.
• Prophet ‫ ﷺ‬made him Ameer-e-Hajj in 9 (AH).
• He led the prayer at the last days of the Holy Prophet ‫ ﷺ‬life.
• At the death bed of the Prophet ‫ ﷺ‬Hazrat Abu Bakr exercise a remarkable
self-control and resolved the crisis.
• He declared that:
➢ “He who worship Muhammad let him know that Muhammad bring
a mortal is dead, he who worship the Allah of Muhammad let him
know that he lives forever.”
• Prophet ‫ ﷺ‬said:
➢ “Abu Bakr has favored me much with his property and company. If
I were to take a Khalil (an intimate friend) from mankind, I would
certainly have taken Abu Bakr.”
• About the faith of the Abu Bakr Prophet said:
➢ “If the Emaan of Abu Bakr was put aside on one scale and the
Emaan of entire Ummah on the other, Abu Bakr’s Emaan would
have over weighed.”
• Abu Bakr was the one for whom the Prophet ‫ ﷺ‬said during his days of
illness:

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 ➢ “That all the doors toward Masjid-e-Nabwi must be closed except
the door of Abu Bakr.”

Election as Caliph:
• Inactively after the death of the Holy Prophet ‫ ﷺ‬Madinah had two political
group which want the Khilafat (the Ansar and Muhajirin).
• It became a threat to the solidarity of the Muslim community.
• The Ansar insisted that in view to their services to Islam, the Khilafat office
should go to Islam.
• The Ansar gathered at the house of Saqeefa Banu Saadh, to choose Saad
bin Abadah (as Caliph) under the leadership of Saad-bin-Abadah.
• Hazrat Umar was informed by men in the mosque of Prophet.
• Umar took Ubaida-bin- Jarrah with him and approached their house.
• Hazrat Umar argued that the Holy Prophet ‫ﷺ‬was a Quraishi and according to
Arab custom the Khilafat office should go to them.
• Moreover, he added as Quraish were first to accept Islam and they faced
persecution, so it is their right to hold the Khilafat office.
• The Ansar them proposed they might have two leaders, one from Ansar and
one from Quraish.
• Hazrat Basheer bin Saad made the Ansar realized that they are spoiling the
solidarity of Islam.
• Hazrat Umar suggested the name of Abu Bakr as Caliph and reminded the
Ansar his relationship with the Prophet ‫ﷺ‬.
• The Ansar abdicated their rights to the office and thus did great services to
Islam by preventing civil war in Madinah.
• Meanwhile, Abu Bakr came to know about the situation and approach there.
• Hazrat Umar then took the hold of Abu Bakr hand and swerved allegiance to
him.
• Thereafter the Ansar came forward in batches to pay homage to Abu Bakr.
• The Muhajirin and Ansar unanimously elected Abu Bakr as the first Caliph
of Islam.
• He was elected due to piety, his loyalty and devotion and his closeness to
Muhammad ‫ﷺ‬.

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 • There are many Ahadis which showed that Hazrat Abu Bakr hold the biggest
esteem and was the most suitable person for the Khilafat.
• Abdullah-bin-Masood reported him saying:
➢ Abu Bakr has favored me as much with his property and company.
If I were to take a Khalil from mankind, I would certainly have
taken Abu Bakr.”
• Abu Bakr’s election as Caliph of the state established the democratic
procedure for the election as Caliph.
• In his inaugural speech Abu Bakr said:
➢ “I have been elected your Ameer although I am not better than you.
Help me if I am in the right, set me right if I am in the wrong, obey
me as long as I obey Allah and His Prophet, when I disobey Him
and His Prophet obey me not.”
• This speech contains principles of a democratic state and point out that the
Khalifa must govern the country according to the law of Shariyah.

Problems faced by AbuBakar during his Khilafat

Expedition to Syria:
• A few days before the Prophet Muhammad death Muhammad has been
preparing an expedition to suppress the rebellion tribes on the Syria border
and to take the revenge of the Martyrs if Mautah.
• Prophet appointed Hazrat Usmah-bin-Zaid the son of Zaid-bin-Haris.
• As the commander of the Muslim Army who was just 17 years old.
• These troops were temporarily stationed near Madinah at the place Jaraf.
• On heaving the news of Prophet Death, the troops of this expedition broke
camp and returned to Madinah.
• After assuming the Khilafat office, Hazrat Abu Bakr directed to send this
expedition.
• After the death of Prophet Circumstances had changed.
• This was the most critical change that Madinah was surrounded by the
apostasies tribes.

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• Madinah had only a light defense seeing the situation companions turned
against Abu Bakr decision.
• As many prominent companions including Hazrat Umar was in the
expedition.
• Secondly Hazrat Usamah was too young to fight against Romans.
• Hazrat Abu Bakr said:
➢ “According to the wish of Holy Prophet the army should be send to
Syria, how am I hold the army that the Holy Prophet had ordered to
proceeded? come what may let Madinah stand of fall, the Khilafat
live or perish the command of the Holy Prophet shall be carried
out”
• Umar suggested changing the young commander with any experienced
commander.
• At this Abu Bakr replied:
➢ “O Ibn-e-Khattab you are asking to change the person to whom
Prophet himself has appointed.”
• At the end of June, Abu Bakr directed the army and address them in
following terms:
➢ “Don not kill children, women or old men do not mutilated the
bodies, do not cut down any trees. Wherein there is Food for men &
beasts. Do not molest the monks in church. Do not slaughter the
animal If you not needed for food.”
• After 10 days Muslim Army attacked the border tribes the Roman forces
avoided confrontation, as there was no match for Muslims. Army returned
victorious in 40 days.
• This expedition scored the border Area, against Roman tribe attacked
suppresses the tribes on the borders.
• Strengthen the courage of depressed people of Madinah, it was a setback for
Bedouin tribes preparing from rebellion and assault against Madinah.
• It enhanced the Muslim expression of faith and trust in their religion and
these solicitors.
• It showed that they could hold their own even in their bleak time.

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False Prophets

Aswad Ansi:

• He was the first who rise in Yemen.

• He belonged to Qahtani tribe sub-tribes Banu Ansi his original name was
Abu-Hala. Due to his black color, he was known as Aswad. He was an ugly
man who kept his face veiled to hide his ugliness that is why his nick name
was veiled Prophet.
• He was the leader of his tribe; he declared his prophet hood during the
lifetime of Prophet ‫ﷺ‬.
• He claimed to receive the divine guidance and used tricks as miracles.
• Soon he was able to collect large number of followers.
• He collected a large army in corporation with the neighboring chief and
stood in open revolt against the Muslims.
• He invaded Najran with a large army.
• He was defeated and killed by the Persian Muslims Firuz al Dhalaymi one
day before the Prophet demise.
• After the Prophet demise, his followers regrouped and revolted under Qais
ibn Abd Yaghus but were again defeated by Firouz and his army.

Tauleha-bin-khawalid

• The second false Prophet Tauleha belonged to Banu Asad tribe in northern
Arabia. He was wealthy chief and a great warrior.
• Once he was passing through a desert in scarcity of water, Tauleha gave the
indication of water and by chance, people found the water there.
• At this he declared his prophethood. He claimed the divine revelations
during the lifetime of the Holy Prophet ‫ ﷺ‬in 630 AD but the Holy Prophet ‫ﷺ‬
before he could sent down an army against Tauleha.
• Many tribes including Banu Asad, Banu Ghatafan, and Banu Tay accepted
his religion.
• Due to the acknowledgment as Prophet. He made him sufficiently strong and
powerful to lead a confederacy of numerous tribes against the Muslims.
• Abu Bakr sent Hazrat Khalid-bin-Waleed to punish him.

8|Page
 • Both the armies met at Buzaka.
• The army of Tauleh was defeated in September 632 AD and Muslims won a
significant victory.
• Many of the rebellious tribes surrendered and accepted Islam.
• Tauleha escaped from Buzaka and sought refuge in Syria.
• Then Syria was captured by the Muslims Tauleha accepted Islam.
• Later he joined the Muslim army at the Battle of Qadsiya and Nehawand
fought during the Khilafat of Hazrat Umar.

Musailma:

• Of all the imposters and false prophets, who rose in Arabia after the
death of the Holy Prophetpbuh, the most dangerous one was Musailma
who belonged to the Banu Hanifa tribe of Central Arabia, at
Yamamah.
• He had visited Madinah during the life of the Holy Prophet ‫ ﷺ‬and
enjoyed the privilege of his company for some time.
• On return from Madinah, Musailma, however, laid claim to divine
mission and founded a new creed.
• He reduced the number of daily prayers and relieved his followers from
obligations of fasting and Zakat. He legalized drinking and adultery. He
composed sentences and gave them out as having been revealed by Allah.
• He succeeded in winning a considerable number of the Arabian Peninsula
into two halves, one part to be reserved for the Muslims and the other for the
Musailma and his followers.
• The Holy Prophet ‫ ﷺ‬addresses him as Musailma, Kaza’ab (the liar), and
said that all land belonged to Allah and He gave its control to such person as
He willed.
• With the death of the Holy Prophet ‫ﷺ‬, Musailma gained more strength.
• The people argued that the Holy Prophet ‫ ﷺ‬was dead while Musailma was
alive and a living prophet was to be preferred to a dead one.
• Many tribes who were hostile to Islam joined him.
• Sajjah bint e Harsia who claimed to be the Prophetess had a matrimonial
alliance with Muslima.

9|Page
 • In 632 AD, Hazrat Abu Bakr originally entrusted the operations against
Musailma to Ikramah, son of Abu Jahl. Shurabil-bin-Hasnah was to
advance with another column to assist him.
• Hazrat Abu Bakr issued orders that action against Musailma was to be taken
only when two armies met.
• Ikramah was the first to reach the Yamamah valley where Musailma was
lodged with 40,000 army.
• Without waiting for Shurabhil, Ikramah attacked Musailma, with the result
that the Muslims were defeated with considerable losses.
• When Shurabhil reached the valley of Yamama, he attacked the army of
Musailma. He, too, was defeated and suffered heavy losses.
• It was at this critical stage that Hazrat Abu Bakr sent Khalid-bin-Walid to
fight against Musailma.
• 15000 men fought under the command of Hazrat Khalid bin Waleed.
• Hazrat Khalid bin Waleed, rearranged the army.
• A hot contest followed in which the Muslims were victorious.
• Musailma retreated to a fortified garden. The Muslim army followed him.
Many men of Banu Hanifa, including Musailma were killed.
• Muslima was killed by Wahshi bin Harab.
• So bloody was this battle that it came to be known as the battle of the
Garden of Death.

Sajjah-bint-Harsa:
• Among the false prophets who rose in Arabia as a result of the apostasy
movement was a Christian woman called Sajjah who, claimed to be a
prophetess.
• She belonged to the Bani Tamim tribe.
• After the death of the Holy Prophet ‫ﷺ‬, she declared herself a prophetess.
Soon she succeeded in mustering a large following from among the tribe of
her mother.
• Musailma another false prophet invited Sajjah to visit Yamama as his guest.
Sajjah accepted the invitation and proceeded to Yamama.
• They decided to win her over through matrimonial alliance.

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 • After a stay of three days, Sajjah returned to her people Iraq with the force
of 4000 marched toward Madinah.
• But when she learnt about the Muslima defeat she ran away, with which
ended her adventure conquered Iraq.
• She became a Muslim along with other members of her tribe.

Refusal to pay Zakat:

• After the death of Holy Prophet ‫ ﷺ‬when Abu Bakr assumed the Khilafat
office many tribes as Banu Asad, Banu Ghatafan, Banu Abbas, Banu
Murrah and other surrounded Madinah.
• After the conquest of Mecca when other tribes in Arabia accepted Islam
these tribes also offered allegiance to Islam.
• This elegance was based on diplomacy rather than on faith and conviction of
heart.
• They regarded Islam as a matter of personal allegiance to the Holy Prophet
which ended with his death. These tribes send deputation to Hazrat Abu
Bakr with the proposal that with the passing way of Holy Prophet their
agreement with Islam had ended and it was necessary that the authorities of
Madinah should make a fresh agreement.
• They said that they would remain on friendly terms with the authorities at
Madinah provided they were relieved of the obligation to pay Zakat.
• Abu Bakr took them with strict hands on this point.
• He argued that Zakat being fundamental injunction of Islam had to be paid.
• Addressing the delegates, he said:
➢ “If with the reference to Zakat you withhold even as much as a
string to tie a camel as the Khalifa of Prophet ‫ﷺ‬. It will be my duty to
fight for it whatever the consequence.”
• The tribes then tried to pressurize Abu Bakr.
• Hazrat Abu Bakr rejected their demand and said, “ I will fight against those
who will differentiate between Zakat and Salat.”
• The Munkareen prepared to attack on Madinah. When the main army was in
Syria.
• One night in 632 A.D as the tribal force advanced under the command of
Tualyha’s brother attacked on Madinah.
11 | P a g e
 • Hazrat Abu Bakr prepared the Army under command of Hazrat Ali, Hazrat
Zubair, and Abdullah-bin-Masood and sent them in 3 different
dimensions of Madinah.
• He himself took the man in surprise at the place Abraq on the 3rd day
Munkareen attacked on Madinah he rode on Camel and uprooted the
rebellion strike.
• The victory was the first significant event of Abu Bakr’s Khilafat.
• After this Battle many tribes send these delegations to offer allegiance and
paid Zakat.

Apostasy Movement:
• Some new converts to Islam renounced Islam and turned against the
Caliphate in Madinah. This movement is called Apostasy Movement.
• Apostasy emerged soon after Hazrat Abu Bakr's succession, threatening the
unity and stability of the Isamic state.
• The main cause of apostasy was the lack of true and firm faith. Most of the
tribes, which converted into the ninth and tenth years after Hijra, had
accepted Islam for political reasons.
• The apostasy had become so general that it affected every tribe in Arabia
except the people of Makkah and Madinah and the tribe of Thaqeef at Ta'if.
• Hazrat Abu Bakr declared war against them.
• The apostasy of Central Arabia was led by false prophet Musailimah, while
the other centers were to the South and East of Bahrain, Oman, Mahra
region and Yemen.
• Hazrat Abu Bakr planned his strategy accordingly and collected the troops
in Madinah and transformed the Muslim army into eleven battalions. With
the help of these battalions, Hazrat Abu Bakr Siddique crushed all the forces
of rebellion, disorder and apostasy.
• He actually showed wonderful courage and ability in suppressing the
movement. The apostasy movement which affected the whole of Arabia
besides Makkal and Madinah was totally suppressed within a year and Islam
regained its status in the whole Peninsula.

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Collection of the Holy Quran
• For the first time, the Holy Quran was compiled in a book form by the order
of Hazrat Abu Bakr during his Caliphate as per the recommendation of
Hazrat Umar.
• One of the greatest services rendered to Islam by Hazrat Abu Bakr was the
collection of the Holy Quran.
• In various battles which took place against rebels and false prophets, a
number of Huffaz Companions were martyred.
• In the battle against Musailimah about 600-700 Huffaz had died.
• Then, on the suggestion of Hazrat "Umar, Hazrat Abu Bakr ordered for the
compilation of the Holy Quran and appointed Hazrat Zaid Sabit for this
work.
• He adopted the same order of the various chapters of the Holy Book as was
revealed to the Holy Prophet.
• In the compilation of the Holy Book, a number of prominent Companions
assisted him.

Expansion of Empire:
Campaigns against Local Rulers
Campaign in Bahrain:

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

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Campaign in Oman and Mahrah:

During the lifetime of the Holy Propheth, Oman which was on the border of the
Persian Gulf was under the Persian rule. When the Holy Prophet invited various
contemporary rulers to embrace Islam, a letter was also sent to the ruler of Oman.
He responded favorably to the invitation of the Holy Prophet. He said that he was
inclined to accept Islam, but the difficulty was that his people were not likely to
agree to the payment of Zakat to Madinah. The Holy Prophet assured him that if he
and his people became Muslims the amount collected from Zakat could be
distributed amongst the poor and needy of Oman. Thereupon the ruler of Oman
became a Muslim. Under his influence most of the people also embraced Islam.
After the death of the Ho Prophet, like other parts of Arabia, Oman also fell a prey
to chaos and anarchy and most of the people apostatized from Islam. Hazrat Abu
Bakr dispatched forces to undertake operations in Oman. The Muslim army was
successful, and the rebellious forces of Oman laid down their arms. Like other
parts of Arabia, the people of Mahrah also apostatized after the prophet death.
Hazrat Abu Bakar sent Ikramah to fight them. After a tough fight, Muslims were
able to subdue the rebels. The defeated people embraced Islam and they were
granted amnesty.

Campaign in Yemen:

During the time of Holy Propher, Yemen was under the sovereignty of Persian
Empire. The Holy Propher had sent an invitation to Khusro Pervez, the King of
Iran to accept Islam. When Khusro Parvez got the letter, he infuriated. He tore the
letter to pieces and instructed the Governor of Yemen, a Persian noble, to summon
the Holy Propher to his court. When the Holy Prophet was informed of this, he
prophesied that the Kingdom of Khusro would soon be broken up. This is exactly
what happened. So Parvez was murdered and his son became the king. The new
ruler sent instructions to the Governor of Yemen that his father's order summoning
the Holy Prophet to his court was not to be enforced. Subsequently, the governor
and a large number of people of Yemen accepted Islam. Sometime later, Aswad
Ansi, the false prophet, rose in Yemen. He succeeded winning a considerable
number of followers. Within a short time, he became powerful enough to
challenge the new Governor of Yemen. Hazrat Abu Bakr ordered an army to
proceed to Yemen. The Muslims charged with great fury. In the battle that

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followed, the enemy was completely destroyed. They laid down their arms. Those
who accepted Islam were granted amnesty. In this way, the province of Yemen
was brought under Muslim rule.

Campaign in Hadramaut:

In 633 A.D. , the Kindi tribe in Hadramaut broke into revolt. They apostatized
from Islam and refused to pay taxes. Hazrat Abu Bakr directed the Muslim army
to march to Hadramaut. A battle took place in which the apostates were killed.
The few who survived laid down their arms.

Campaign Against Persians

Campaign in Eastern Iraq

In the apostasy campaign in Bahrain, the Persians had helped the rebels. So,
action had to be taken against the Persians from whom trouble for the Muslim
states could be expected at any time. There was considerable disarray in the affairs
of Persia and the Arab tribes in the Persian territory were dissatisfied with the
Persian rule. Muslims felt that this position could be exploited to their advantage
and the Arab tribes could be liberated from the Persian yoke. In 633 A.D. Hazrat
Abu Bakr ordered Khalid bin Walid to proceed to the border of the Persian empire.
Four other columns, each under different commanders, were also directed to
proceed to reinforce the main Muslim army under the command of Khalid bin
Walid. Khaled bin Walid sent a letter to Hurmuz, the commander of the Persian
army inviting him either to accept Islam or to pay Jizya, after which he and his
people would be under Muslim protection. If he did not agree, he should be ready
for a war. Hurmuz accepted the third alternative. He gathered his forces and set
out for Uballa, the main port of Iraq, to meet the Muslim forces at Kazima. As the
Muslim army was ready for battle, the Persians were forced to go into action
immediately. The Persian forces were linked in chains and it was because of this
that the battle of Kazima is also known as Battle of Chains. Due to the heavy
attack of the Muslims, Persians were forced to fall back. They found their chains to
be a death trap and as they retreated bound together in chains, they were killed in
large numbers. Before sunset, the Muslims won the battle and the Persians
suffered a humiliating defeat. Thousands of them, including Hurmuz were killed
and thousands were taken captives.
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Battle of Mazar:

After winning the Battle of Kazima, Khalid and his army advanced further into
Iraq. The Persian army crossed the river Tigris at Mazar and here the learned of
the defeat of the Persians at Kazima. They halted at Mazar and the remaining
army of Hurmuz that had escaped from Kazima joined them. As soon as Khalid
reached Mazar, he came to know of the Persia concentration. Both the armies met
in battle. The Persian army could not withstand the attack of the Muslims and
headed for the river. The Muslim soldiers overtook and killed them in large
numbers. The Muslims won a second victory against the Persians. Subsequently,
the inhabitants offered submission and agreed to pay Jizya.

Battle of Walaja:

After the defeat of the Persians at Mazar, the Persian Emperor sent two more
armies to fight the Muslims. After crossing the river Euphrates, they established
their camp at Walaja. The battle began when Khalid reached Walaja. Soon the
battlefield turned into a slaughterhouse for the Persians and the bulk of the Persian
army was annihilated. This was the third consecutive victory of the Muslims over
Persian which established the superiority of the Muslim army.

Battle of Ulleis:

After the defeat at Walaja, the Persians joined forces with the Christian Arab. In an
attempt to drive the Muslims from Iraq, they gathered at Ulleis, ten miles from
Walaja. In the battle that followed against the Muslims, the Persian resistance
broke down. A great part of the Persian and Christian Arab army was killed. The
Muslim, secured a victory against the Persians for the fourth time.

Conquest of Hira:

After the Battle of Ulleis, Khalid and his army marched to Hira. The Persian
Governor of Hira abandoned the city and fled with his forces to Madain. Under the
circumstances, Muslims occupied the city of Hira without any resistance. After the
conquest of Hira, the whole of Central Iraq came under the rule of the Muslims.

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Campaign in Western Iraq:

Towards the end of June 633 A.D. , Khalid bin Walid marched with his army
from Hira to Anbar, an important town and a commercial center to which caravans
came from Persia and Syria. The town was protected by walls and a large deep
moat. Khalid bin Waleed selected a point where the moat was narrowest. the old
and the week camel of the army were slaughtered, and their carcasses dumped into
the moat. As the pile of the carcasses arose, it formed a bridge over which the
Muslim army crossed the moat and attacked the fort of Anbar. Finding their
positions insecure, the governor made an offer to surrender, provided the Persians
army was allowed to withdraw in safety. Khalid agreed to this offer. The persian
soldiers and their families evacuated the fort. There after Muslims occupied the
fort of Anbar.

Battle of En - at – Tamr:

Khalid next marched to En - at - Tamr, a large fortified town surrounded by palms,

and laid siege to the fort at En - at - Tamr. After a few days, the resistance of the
enemy broke down and they surrendered. With the completion of these operations,
the entire region, from Uballa to Anbar came under the complete domination of the
Muslims.

Campaign Against Romans/Byzantine

Campaign in Syria:

In February 634 A.D. , Hazrat Abu Bakr issued a call for Jihad on the Syrian By
March, a large force had assembled at Madinah ready to march to Syria. Hazrat
Abu Bakr organized it into four corps, each comprising 7,000 men. The corps
were given under the command of Amr bin Aas, Yazeed bin Abu Sufyan,
Shurabhil bin Hassan and Abu Ubaidah bin Jarrah. In order to strengthen the
front at Syria, Hazrat Abu Bakr directed Khalid bin Walid to march to Syria and
lead the operations there. In 634 A.D., Khalid marched from Hira with nine
thousand men. On the way to Damascus, some skirmishes took place in which the
Muslims were successful.

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Battle of Basra:

Instead of advancing towards Damascus, Khalid set out Basra, when he came to
know that a Muslim army of four thousand under the command of Shurabhil was
fighting at Basra. He also sent Ubaidah to meet him in Basra. The two armies of
the Muslims and the Byzantines faced each other. Before fighting, Khalid offered
Islam to Romanus, the commander of the army. He, after asking a few questions
about Islam, became a Muslim and joined the Muslim army. The conversion of
their commander to Islam unnerved the Byzantine forces. Instead of fighting, they
withdrew to the city and shut the gates against the Muslims. That night, a Muslim
detachment, guided by Romanus entered the city through an underground passage.
The Byzantines were killed in large number and the survivors laid down their
arms. The conquest of Basra was the first important victory gained by the Muslims
in Syria.

Battle of Ajnadein:

After the defeat at Basra, the Byzantine Emperor, Heraclius vowed vengeance and
ordered a large concentration of forces at Ajnades, west of the Jerusalem. Khalid
bin Walid accordingly decided to deal with the Byzantine forces at Ajnadein. Up to
this time, various Muslim forces in Syria were operating in different sectors.
Khalid directed the integration of all the Muslim forces and ordered the entire
Muslim army to assemble at Ajnadein. The Muslim army which numbered forty
thousand camped at some distance from the gigantic camp of the Byzantines.
When the battle began, the Muslims struck violently and drove deep wedges into
the Byzantine army. After the death of the commander the Byzantine army lost
heart and fled from the battlefield. They were pursued and killed in large numbers.

Siege of Damascus:

After the Battle of Ajnadein, the Muslims set out for Damascus When they were at
a distance of a few miles from the city, their route was barred by a Byzantine force.
In the battle that followed, many Byzantine soldiers were killed. The survivors
withdrew to Damascus. The Muslim army laid siege to Damascus on the 21st of
August. On the 23rd of August, 634 A.D. they were informed of the death of
Hazrat Abu Bakr. Thus, this campaign was left incomplete. It was during the
khilafat of Hazrat Umar that Damascus was conquered by the Muslims.

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Administration
He assumed the Khilafat office right after the death of Holy Prophet. A famous
historian. Taboi says except Saqeef and Quraish all other Arabian powers turned
against the Islamic state, the tribes who refused to pay Zakat and threatened the
state of Madinah. The peace in the nascent Islamic state was in danger but Abu
Bako reunited the Muslims. He dealt with the false prophets and also devastated
interior and exterior powers which were rising against Islam. Indeed, after the
Prophet ‫ ﷺ‬he was truly the saviour of Islam.
Being the saviors of Islam, he started the golden period of Islamic History. Hazrat
Abu Bakar crushed the power of those tribes who renounced their religion or
refused to pay Zakat or the people who claim their Prophethood. Abu Bakar started
Ridda wars against them. He crushed those tribes who were deteriorating the
peaceful situation within the Islamic state. He also dealt with the Roman and
Persian powers and saved the unity of Islamic State.
Hazrat Abu Bakar administrated the Islamic state on the democratic lines given by
the Holy Prophet ‫ ﷺ‬. He used to seek suggestions from the advisory council of the
Prophet. He had divided the state into provinces and districts such as Madina,
Makaah, Taif, Safa, Najran, Hadramuat, Bahrain and Doma tul Jandal were the
provinces. Each province was governed by a governor. Within the capital Hazrat
Abu Bakr appointed different officers for the different departments such Hazrat
Abu Ubaida was the head as of treasury department, Hazrat Umar was appointed
as judge. Hazrat Usman and Hazrat Zaid bin Sabit were the Chief Secretary (katib)
of Khilafat office. While choosing the governors and officers Abu Bakar gave
privilege to those people who enjoyed the important positions during the prophet
lifetime.
During the lifetime of the Holy Prophet ‫ ﷺ‬armed forces were not an organized but
Hazrat Abu Bakar appointed Hazrat Khalid bin Waleed as a General of armed
forces. Before setting any expedition he remind them the war laws given by the
Holy Prophet ‫ﷺ‬. with the help of war khumas ( war spoil) he managed and
reserved the pasture of Baqi for the forces.
Although Abu Bakar was soft and kind hearted but was very strict towards
accountability. As he made accountable to Hazrat Khalid bin Waleed and made
him to pay blood money to kill Malik bin Nouwera.

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Who was among the Munkareen Zakat. He established the department of Iffta for
the research and to resolve the religious issues, the members were Hazrat Umar,
Hazrat Usman, Hazrat Ali , Hazrat Abdur Rehman bin Awf, Hazrat Muaz bin
Jabal, Hazrat Ubby bin Kaab and Zaid bin Sabit.
Moreover, he took special care of the Zammies, he made them to pay tax
according to their financial ability. Old, disable/handicapped and the poor were
exempted from the Jizya.
Death:
On the 7th of Jamadi-us-Sani, Abu Bakr was taken ill. He had a severe fever. After
an illness of two weeks, on 22nd of Jamadi-us-Sani 13 A.H. (634 C.E.), he passed
away. He was sixty-three at the time. He was buried in Masjid-e-Nabwi next to the
Holy Prophet.
His Exemplary Services to Islam
• Abu Bakr became the Caliph at the most crucial time in the history of Islam.
He served as a caliph for only two years and three months, yet in this short
period, he performed remarkable services for Islam and overcame the major
threats that the religion had to face in its initial stage.
• On hearing about the death of the Holy Prophet, when people were in a state
of shock and grief, Abu Bakr counseled them by saying:
• "O people! Listen! As for him who worshipped Muhammad, let me tell you
that Muhammad is dead. But as for him who worshipped Allah, Allah is
alive and dies not." (Shahih Bukhari)
• Then he recited the following verse of the Qur'an:
➢ "Muhammad() is no more than a Messenger, and indeed (many)
Messengers have passed away before him. If he dies or is killed, will
you then turn back on your heels (as disbelievers)? And he who
turns back on his heels, not the least harm will he do to Allah; and
Allah will give reward to those who are grateful."(Surah Aal-e-
Imran, Verse: 144)
• When he became the Caliph, many tribes who were new converts and
thought of the Prophet as a mere king, tried to leave the religion after his
death. Abu Bakr overcame the enemies and rebels because of his firm
determination and taught these people a lasting lesson that Islam is a way of
life.

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 • He was an extremely humble and faithful viceroy of Allah and His Apostle.
In spite of his status as Caliph, he lived in poverty and got no personal gain
out of the caliphate. At the time of his death, he instructed that his property
should be sold and the amount that he took from the Bait-ul-Maal, as salary
for his services, should be returned to the treasury.
• He demolished the power of all the false prophets, brought unity among the
Muslims and established the foundation of Islam on solid grounds.
• He undertook the mission to preserve the Qur'an.
• He did not compromise with people who refused to pay Zakat. He waged
wars against them in order to safeguard the principles laid down in Islam.
Had he not shown strength and determination at that time, future generations
would not have agreed to pay Zakat which is a pillar of Islam.
His Character:
• He was so pious and God fearing that he never loved this materialistic world
and always had fear of the Hereafter. Whenever he recited the Qur'an, he
would weep out of love and fear of Allah.
• Abu Bakr had several sons and many near relatives but he did not choose
anyone of them for public services. He rather selected other people who
were more appropriate for the posts. He did not force his choice on the
people.
• Abu Bakr was very intelligent and was blessed with an excellent memory
and decision-making skills. Still, when he had to take any decision, he would
put his proposal before the Companions. When they had agreed to it, only
then he would take action, in the light of the Qur'an and Sunnah.
• In his book, "The Caliphate, its Rise, Decline and Fall', Sir William Muir
writes:
➢ "But for him (Abu Bakr 4) Islam would have melted away in
compromises or might have perished in the throes of its birth. Not in
propagation but in permanence lies the monumental service of Abu
Bakr to the cause of Islam."

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 Hazrat Umar (R.A )

(634 – 644 A.D) (Jamadi us Sani 13 AH – ZilHajj 23 AH)

Life before khilafat:

• Hazrat Umar belonged to the Quraish family Banu Adi, his father name was
Khattab-bin-Naufil, mother name was Hantama-bint-e-Hasham.
• The ancestry of Hazrat Umar co-inside with Holy Prophet ‫ ﷺ‬in 8th
generation.
• He was born in the year of elephant and was twelve or thirteen years
younger than the Holy Prophet ‫ﷺ‬.
• Hazrat Umar was born in an educated and well-off family. In his youth
Hazrat Umar acquired the skill of genealogy.
• He was known for Fighting, wrestling, oratory, archery and he were also
known as a good poet.
• He was a successful trader and had visited many countries in connection
with his business.
• He was an idol worshipper.
• Before his acceptance of Islam, he was appointed to the ambassadorial post
by the Quraish.
• He was well-established in the trade.
• In the sixth year of the prophet hood, when the Muslims were facing
persecution at the hands of Quraish, one day the Holy Prophet ‫ ﷺ‬prayed:
➢ “O Allah strengthen Islam with one Umar (Umar-bin-Hasham (Abu
Jahal) and Umar-bin-Khattab)”
• He was among the chief persecutor.
• Next morning, he accepted Islam.
Hazrat Umar set out from his house with intention of killing the Holy
Prophet ‫ﷺ‬, on the way, he was informed by Naeem-bin-Abdullah that his
sister Fatima and her husband Saeed-bin-Zaid had embraced Islam.
Infuriated Umar changed his course and went to the house of his sister; she
was reading the Quran loudly.

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 This enraged Umar so much that he attacked his sister and her husband, beat
them until got tired. On Umar insistent, his sister recited the versus of Surah
Taha.
The words of the Holy Quran soften his heart and tears began to fall from his
eyes. He then proceeded to the Arqam’s house and accepted Islam.
• After the acceptance of Islam, Abdullah-bin-Abbas reported Jibrael descent
and said:
➢ “O Muhammad, indeed the residence of the heaven is rejoicing in
Umar embracing Islam.” (Sanan-abi-Majah, 103)
• After his conversion to Islam Muslims performed prayer for the first time
openly in Kaabah.
• He was given the title of Farooq (one who can distinguish between the right
and wrong) by the Holy Prophet ‫ﷺ‬.
• Holy Prophet said:
➢ “Indeed, Allah has placed truth upon the Umar’s tongue and heart.
(Tirmizi)
• He migrated to Medinah openly.
• At the time of Mawakhat he was paired with Utaban bin Malik.
• He took part in all the major battles like Badr, Uhad, Ditch (Trench), Khyber
and Hunain.
• He made a defensive circle at the time of Uhad.
• He was the witness of Bait-e-Rizwan and treaty of Hudaibiya.
• He was not willing to accept this treaty as it seems a humiliation for the
Muslims but submitted to the will of the Holy Prophet ‫ﷺ‬.
• He took part in the march on Makah, he placed half of his wealth in Tabuk
expedition.
• He was constantly in attendance on the Holy Prophet and was on o the most
trusted companion and advisor.
• He was the one who gave the suggestion of Azaan.
• He was among the Ashra-Mubashra.
• Holy Prophet ‫ ﷺ‬had said: “If there would be a Prophet after me, indeed he
would be Umar Son of Khattab”.
• Performed Hajj along with Prophet ‫ ﷺ‬in 10 AH.
• He possesses the Qualities of far sightedness.
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 • He was very quick and sharp in making decision.
• He was the Father in Law of the Holy Prophet as his daughter Hazrat Hafsa
was the Holy Prophet’s wife.
• He was among the Katibeen-e-Wahi.
• At the time of Holy Prophet’s death, he lost his senses and said:
➢ “I would kill the one who would say the Muhammad died.”
• After the Abu Bakr’s speech, he came into the senses.
• He was the one who initiate the Abu Bakr’s election.
• He was the first to swear allegiance to Hazrat Abu Bakr.
• He remained an advisor and chief counselor during the Khilafat of Abu
Bakr.
• He was the one who gave suggestion to compile the Quran.
• Due to his staunch character The Holy Prophet said:
➢ “I see that devil either from human or jinn runs away from Umar.”
• The Holy Prophet said:
➢ “Sun has not risen on a better man then Umar”

Events of the life of Hazrat Umar after becoming the Caliph:

Nomination as Caliph
• When Hazrat Abu Bakr’s illness after consulting the leading companions, he
nominated Hazrat Umar as caliph.
• Some of the companions disapproved his selection because of Umar’s
strictness but Abu Bakr rejected their opposition saying the burden of
khilafat would make him milder.
• Since there was no opposition to Abu Bakr’s views.
• Umar was declared as the next caliph.
• All the companions took allegiance on his hands after becoming the caliph;
he assumed the title Ameer-ul-Momineen.

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Wars with the Persians/Fall of Persian Empire
• The main reason for the war with the Persians was the safety and self-
defense, conflict with the Persians started during the lifetime of the Holy
Prophet ‫ﷺ‬.
• Khosro Pervaiz (the Persian king) insulted the Prophet’s envoy and brought
about the displeasure of the Muslims, the enmity of Persians further revealed
when Persian aid the Bahrain.
• Iraq was the Persian province has a vast land of immense wealth due to the
flow of Euphrates and Tigris.
• They did not allow Muslims to trade with them.

1-Battle of Namarraq

• During the khilafat of Abu Bakr under Musana and Khalid-bin-Waleed

conquered Hira which was a part of Persia.
• Persian tried to recapture and sent Rustam (famous general) with a large
army to fight.
• Hazrat Khalid-bin-Waleed had already left for Syria. And Musana was left
alone on the Persian front.
• Hazrat Umar appointed Abu Ubaida to reinforce the army of Musana.
• A Battle took place at Namarraq in 634 A.D.
• Muslim forces defeated the Persians in that war a number of famous
generals of Persians army included Jaban (the right hand of Rustam) were
killed in the Battle.

2-Battle of Jasr/The battle of Bridges (14 AH/635 AD)

• After the defeat of Persians in the Battle of Namarraq they again met the
Muslims under the command of Bahman. (Mardan Shah)
• The Euraphates lay between the two armies, both armies met at Murajah.
• Leaders of the Muslim army wanted to stay on the bank of the river where
they were encamped.
• Against the advice of Musana, Abu Ubaida decided to cross the river the
bridge of boat was built across the river and Muslim crossed the river.
• On the other side of the bank the ground was narrow and uneven.

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 • The armies could not move freely a thick wall of war elephants shielded the
Persians, carried Howdahs on it.
• Soldiers were sitting on the Howdahs with bows and arrows.
• The Arab horses had never seen the elephants before, got frightened and
went out of controlled.
• This led confusion and Muslim cavalry got disorganized.
• At that stage ordered the cavalry to dismount and attack on foot.
• Abu Ubaida himself led the attack.
• The Muslims soldiers cut the ropes of the Howdahs and brought down the
riders and killed them.
• The elephants started trampling the soldiers to death.
• A white elephant, who was the leader of herds, knocked Abu Ubaida and
trampled.
• Then Abu Ubaida’s brother took the command.
• They went on and one after another Muslims commander were martyred this
made the Muslim army lose heart and they rushed for the bridge.
• But a man of Banu Saqeef had broken the bridge so that Muslim army
might not be able to run away.
• Musana was now the commander of Muslim order to rebuild the bridge.
• In the meantime, he held the enemy with a small force.
• Muslims suffered a heavy loss.
• Only 3000 were survived, 2000 were drowned in the river and 2000 men fell
fighting.
• This battle is also known as Battle of Bridges.

3- Battle of Buwaib

• Hazrat Umar declared emergency in all parts of Arabia.

• He sent messages to all part of Arabia inviting the Arabs to participate in the
war against the Persians.
• In response to his call many Muslims and Christians gathered around the
standard of Islam.
• The Persian sent a strong force of 12000 people under the command of
Mehran.

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 • Persian marched to Euphrates and camped on the east bank of river Mehran
send a messenger to Musana to inquire if the Muslim would like the
Persians to cross to their side.
• The Muslims had a bitter experience for crossing the river in Jasr, so they
asked the Persian army.
• The following day the Persian army crossover.
• Both armies met at Buwaib.
• The perians were several times more than Muslims but Muslims fought
desperately.
• A young warrior of Taghlib tribe killed Mehran.
• With his death the tide of the battle was turned, and Persians began to flee.
• Musana at once captured the bridge and his prevented the Persians from
crossing rivers.
• Finding to other way Persians started to jump in the river drowned.
• In this battle, the majority of the Persian army was destroyed.

4- Battle of Qadsiya (14 A.H, 635 A.D.) :

• The battle of Qadsiya was being fought in 14 A.H, 635 A.D.

• The Persians could not forget the defeat of Buwaib, a riot erupted in the
whole of Persia which disturbed the rulers. So they replaced the queen
Aazarmi Dukht and Yazdgard was made the king. This time, Rustam himself
started preparations to fight the Muslims. The rebels took advantage of this
opportunity and many insurgencies broke out.
• When Umar got to know of this, he ordered Musanna bin Haritha to retire to
the Arabian border. Musanna collected his forces and encamped at the
Arabian outpost.
• Hazrat Umar declared Jihad all over the land.
• Hazrat Umar himself wanted to participate in this battle to fight against
Rustam, but Majlis-e-Shura did not allow him to fight.
• Saad-bin-Abi-Waqas was chosen as commander accompanied by Hazrat
Talha, Hazrat Zubair, and Hazrat Abdur Rehman-bin-Auf.
• He was sent with the instructions to camp at Qadsiya on the west bank of the
river Ateeq (A branch of Euphrates).

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• He was instructed to send envoys to the port of Persia comprise of 14
members with the message of Islam headed by Nouman-bin-Makran.
• The Persian king Yazdgard insulted the envoys by giving them a sack of
soil in return and turned them out of court.
• Muslims taken this sack of soil as a good omen.
• This ill-treatment from the Persian king hastened the war.
• Persians soldiers were sent against the Muslims under the command of their
greatest Hero, Rustam, who was asked in the beginning to accept Islam and
to conclude a treaty with the Muslims.
• Rustam refused to comply with this request and boosted that he would crush
the whole Arabia.
• The Persians were 120000 in number.
• The following day Persian army advanced Saad being unwell.
• Directed the operation from his sick bed.
• In the battlefield he appointed Khalid-ibn-e-Aurfat and himself was closely
observing the battlefield and sending instructions to him.
• The battle that followed was fiercely fought.
1st day
• On the first day the battle started with Mubazrat, Muslim wrestler Ummro-
bin-Madi Qarab defeated his opponent. There were 30,000 elephants in
Persian forces which cause destruction in the battlefield. Arabic horses were
getting out of control to see the mighty Persian elephants.
• Muslims showered the arrows but in vain. Muslim faced a heavy loss due to
the elephants. 500 Muslims were martyred.
• The first day of is known as Youm-e-Armas.
2nd day
• Hazrat Qaqah-bin-Umar joined the battle field on the second day with the
army of 1000 before the battle started. In Mubazrat Hazrat Qaqah-bin-
Umar fought with Zuljahab and killed him.
• The second day is started with the furiously. Hazrat Umar aided the
Muslims by 6000 fresh army under the command of Hasham-bin-Atba.
• 10,000 Persian soldiers were killed while 2000 Muslims were martyred.
• The second day is known as Youm-e-Aghwas.( The day of Help).

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 3rd day
• The third day was brutal then previous days.
• The Persian mighty elephants were the root cause of trouble for the Arabic
horses.
• As Persians came to know about the aid the lost their hearts.
• So Hazrat Qaqah-bin-Umar, Hazrat Jamal, and Hazrat Rabail attacked
on the leader white elephant and a black elephant and cut their trunks off.
• In result elephant’s loss their senses and attacked on their own troops and
Persians started to ran from the battlefield.
• Rustum stayed in the battle field, but as he sniffed his defeat he escaped
but was killed by Bilal bin Alqamah.
• This day Persians lost 30,000 men of his army.
• The third day is known as Youm-e-Alamas.
• This battle was a decisive one in the history of Islam as it completely
broken down the Persian strength.
• Muslims were blessed with victory and the news was given to Hazrat Umar.

5- The Conquest of Madain (Ctesiphon) 16 AH 637 AD:

• After the defeat in Qadsiya Persians tried to strengthen themselves at the

famous city of Babul under the leadership of Feroozain.
• As Saad bin Abi Waqas proceeded Babul but Persians were so dishearten
they ran to Koussi. Muslim conquered Babul and Koussi without a great
resistance.
• Now Persians south refuge at Madain. Madain was the proud capital of Iran.
It was not more than forty miles from Qadisiya. Sa'ad ordered the army to
march towards Madain. The cities and forts that stood on the way were
easily taken. Soon the Muslims reached the bank of the River Tigris. The
White Palace (Residence of King Yazdgard) was on the opposite bank.
• The Persians had destroyed the bridge on the river so Saad rode his horses
into the river and his men followed him.
• The sight frightened the Persians so much that they ran off, shouting:
"The giants have come! The giants have come!"
• One of their officer Khrzad resisted but soon Muslims were overpowered.
• Yazdgard, his family and his courtiers had already fled. Sa'ad crossed over
with his army.
• The Persians immediately surrendered and agreed to pay Jizya.
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 • The Muslims got heaps of precious stones and untold treasures from the
White Palace. One-fifth of this rich booty was sent to Madinah.

6- The Battle of Jalula:

• After the conquest of Madain, Yazdgard gathered his armies at Jalula,

north-east of Madain.
• Jalula was an important place from where several routes led to Iraq,
Khurasan and Azerbaijan.
• Sa'ad bin Abi Waqas wrote to the Caliph about the whole situation.
Therefore, Umar appointed Hashim ibn Uthbad as the head of 30,000 troops
for the expedition to Jalula.
• The Persians dug ditches to defend themselves under the leadership of
Kharzad brother of Rustum.
• Hashim marched with his army from Madain and after defeating the
Persians at Jalula, he laid siege to the city which lasted for seven months.
• Finally, the inhabitants surrendered and agreed to pay Jizya. After Jalula
Muslims captured the Halwan which was the last place of Iraq, now Iraq
was completely under the control of Muslims.
• A large amount of Khumas was sent to Madinah.

7-The Conquest of Khuzestan:

• After the conquest of Iraq, the Muslims founded a new city named Basra and
Abu Musa Ash'ari was appointed as its governor. Khuzestan was a threat for
the safty of Basra. So Abu Musa Ashri intend to attack on Khuzestan.
• In 18 A.H. (639 C.E), he took the cities of Ahvaz and Susa so Hurmazan
fled to Shushtar.
• The Muslims besieged the city for eighteen months.
• At last Hurmazan offered to give himself Turkey up, on the condition that
he would be sent to the Caliph Umar.
• There, Hurmazan accepted Islam and the whole of Khuzestan was
occupied.

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8- Battle of Nihawand:
• The Battle of Nihawand was fought in 642 between the Persians and the
Muslims during the caliphate of ‘Umar.
• In his determination to bring back the rich plains of Mesopotamia (Iraq)
under his control, but the Persians were being defeated everywhere. He fled
from place to place but would not make peace.
• At last, he went to Khurasan and settled down in Merv.
• Yezdegird rallied support and gathered 150,000 of his troops at Nihawand
to fight the Muslims under the command of Mardan Shah.
• On finding out about Yezdegird’s intent, once again Umar wanted to
personally lead the command but Companions disagreed.
• ‘Umar sent letters to Kufa and Basra ordering the armies to be assembled.
The Muslim armies then marched on to Nihawand under the command of
Hazrat Noman bin Maqran.
• One force was stationed on the border between the province of Fars and
Isfahan to prevent Persian reinforcements from coming through from the
south.
• The Muslim army of 30 000 was much smaller in size than the Persian army.
Both sides however had volunteers in their ranks who had missed the Battle
of Qadissiya and were keen to prove themselves in battle.
• The Persians had located themselves by a ravine and fortified themselves
behind trenches. The Muslims in several attempts were unable to lure them
out and they only came out from behind their fortified positions when it
suited them.
• Maedan Shah offered the negotiations, Hazrat Noman bin Maqran
appointed Mugheera bin Shaiba as ambassador but in vain.
• In a council of war, the Muslims devised a plan on how to lure the Persians
out from behind their trenches. It was decided that the Muslim cavalry
would advance and attack the trenches and then withdraw to lure the
Persians out.
• The attack was led by Hazrat Qaqah bin Umar and Persian faced a heavy
loss.
• The Muslim commander Nau’man ibn Muqarrin kept the main army in
check until almost the end of the day and motivated his men by saying that

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 they were fighting for their honour and their faith and when they finally
attacked the enemy, victory came swiftly.
• Most of the army fought on foot with swords; the cavalry began to slip on
the blood-soaked ground and the Muslim commander Nau’man was thrown
off his horse and martyred.
• Flag was picked up by his brother Naeem, Despite the adverse conditions
the Muslims continued to advance, and the Persians retreated.
• In the dark, and panicking, many Persians lost their way and fell into the
ravine. Persians left behind 30,000 of their men.
• The surrender of the towns quickly followed the military victory.
• This battle is known as the Victory of Victories.
• Ferouz who assassinated Hazrat Umar was taken as prisoner in this battle.

Wars with the Byzantines

Causes:
• The eastern Roman Empire consisting of Syria, Jerusalem and Egypt was
called the Byzantine Empire.
• Relation between the Muslims and Byzantine were very cordial at the
beginning of Islam.
• When the Holy Prophet ‫ ﷺ‬sent his envoy/ambassador to the court of Roman
emperor Hercules was received with great honor but afterward the relations
began to deteriorate (Change, spoil).
• The Christian prince of Syria Shurabil bin Amar Ghusani, murdered envoy
of Holy Prophet ‫ ﷺ‬at Muatah, while he was going to the prince of Basra.
• The Syrian expedition was undertaken in order to take the revenge of the
murder of the Muslim envoy.
• The hostility between the Muslims and the Byzantines began to increase.
• During the Khilafat of Abu Bakr the emperor incurred the displeasure of the
Khilafa by instigating Bedouin tribes against the Muslims.
• The result was the battle of Anjadain.
• After the demise of the Holy Prophet ‫ ﷺ‬the tribes who lived on the border of
Syria and Palestine would help their kinsmen in Arabia.

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 • This brought misery to the people of Arabia, as a result relation between the
Muslim and Byzantine become further strained.

1-Conquest of Damascus:
• Damascus was the capital of the Byzantine empire. It was already besieged
during the khilafat of Abu Bakar before his death by Abu Ubaidah bin Jarrah
and Khalid bin Waleed.
• The Byzantine forces dug a ditch and filled it with water, had shut
themselves up in the city and would not come out to fight. They were
waiting for the reinforcement but Muslim forces stopped them.
• Khalid bin Waleed was constantly looking for an opportunity. One night, he
noticed some unusual excitement inside the city.
• Spies brought the news that a son born to the governor and the people were
celebrating this event.
• Khalid saw his chance. In the company of a few of his men, he crossed the
ditch and succeeded in climbing onto the city wall and opened the eastern
gate of the fort.
• The Byzantine commanders were completely taken by surprise. Hastily, they
opened the opposite gate of the city, went to Abu Ubaidah and begged for
peace.
• Abu Ubaidah knew nothing of Khalid bin Waleed's daring exploit. He
readily granted them peace on easy terms. Marching from the opposite gates,
Khalid and Abu Ubaidah met in the middle of the city.
• Abu Ubaidah now got to know of the cleverness of the enemy. However, he
stuck to the terms that had been granted. The treaty was written by the name
of Khalid bin Waleed.
• Damascus was conquered in the month of Rajab in 14 A.H / 635 AD.

2-Conquest of Jordon:
• Damascus was the trading capital of the Syria. Many suburb Chiefs
submitted themselves to the Muslim state.
• Romans were distressed on their loss. They collected a large army in
Bismasan a city of Jordon to stop the advancement of Muslims.

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 • In 14 AH /635 AD after a series of battles Muslims defeated the Byzantine
forces and conquered Jordon. The subjects submitted themselves as Zimies,
they were guaranteed for the protection of their lives and property.

3-The Conquest of Homs (Emlsa) 14 AH/635 AD:

• After Damascus, Abu Ubaidah bin Jarrah and Khalid bin Waleed marched
towards Homs, the old city of Jordon and laid siege to it.
• There was no official army. The people defended themselves in the hope of
official assistance but the Muslims had blocked all the roads so that no
reinforcement could reach them.
• Finally, after three months of siege the people felt disappointed and made a
treaty of peace with the Muslims.
• They were treated with so much integrity, justice and leniency by the
Muslims that they accepted their rule, whole heartedly.
• Abu Ubaida appointed Ebadah bin Sa’amat as the ruler of the city and left
for Lazqiyah. During the siege, Abu Ubaidah conquered other cities as well
including Antakiya.

4-Battle of Yarmuk:
• It was fought in 15 A.H, 636 A.D.
• When Hazrat Abu Bakr was on his death bed.
• The Muslims had defeated the Romans on the Syria frontier.
• During the Khilafat of Hazrat Umar, Khalid-bin-Waleed added Damascus,
Jordan and Emlsa. One after another to the Muslim empire.
• After the loss of 3 important cities, the roman emperor sent a vast army,
consisted of 2,60,000 men.
• The Byzantine army reached the Yarmuk, under the leadership of Theodore.
• Abu Ubaida-bin-Jarrah settled near a stream of Yarmuk and chose a open
battle field beside the river Yarmuk.
• It was a wise decision by Abu Ubaida as Muslims were open to their
territories while Roman were struck in between the mountain and the river
Yarmuk.

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• Many important Muslim warrior were taking part in this battle, like Khalid-
bin-Waleed, Umaro bin Aas, Sharjil-bin-Hasnah and Yazid-bin- Abu
Sufyan.
• Despite fighting under each different commander, they unanimously choose
Khalid-bin-Waleed and fought courageously with the forces of 20,000.
• Both armies confront with each other on 23 July 636 AD, Jamadi us Sani
15 AH.
• Hazrat Khalid bin Waleed divided the army in to 38 battalion and gave
under the Shrjeel bin Hasna, Abu Ubaidah, Yazid bin Abu Sufyan.
• Roman had to face a heavy loss and the Roman commander Bahan fell in
trouble and they thought to settle the fight with dialogues.
• Roman sent their Commander Gorge for dialogues by he was inspired by
the Muslims and accepted Islam.
• The next day, Hazrat Khalid-bin-Waleed went to their ward, but all the
efforts were in vain.
• The Byzantine afford to pay Muslims a large amount of Money, if they left
Syria and returned.
• Muslim turned down their offer, in return Muslim offered the Byzantine the
usual three options: to accept Islam, to pay Jizya or to fight.
• The byzantine chose the third option, to Fight.
• The decisive battle started on 2nd August 636 AD.
• The battle lasted for six days, by the afternoon on sixth day only one third of
the Byzantine army remained on the battle field, other had been killed or
fled away. Romans lost many important cities.
• Romans could not stay against the rainfall of arrows showed by the
Muslims, to make the matter worsen a storm broke and the Byzantine fled,
or the Muslims routed the enemy.
• Romans ran back to the river but a watery death was awaiting to them.
120,000 of them drowned.
• The battle of Yarmuk ended in a great victory for the Muslims. With this
battle byzantine lost the Syria.
• Hazrat Abu Sufyan also participated in the battle, due to old age he boasted
the courage of his soldiers. He lost his one eye in the battle of Taif and
other in Yarmuk.
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 • On receiving the news of the conquest of Yarmuk Hazrat Umar prostrated.

5-Fall of Jerusalem:
• This important event took place in sixteen Hijri 636 A.D
• The other name of Jerusalem is Bait-ul-Muqadas, it was the focal point of
Judaism and Christianity and was also the capital of Palestine.
• After the battle of Yarmuk, Muslims forces spread in all directions in Jordon and
Palestine. They captured many town one after another that cleared the way to
Jerusalem.
• The city of Jerusalem was sacred to Jews and Christians was strongly fortified.
• It was protected on every side by deep valley, the Muslim army advanced and
laid the siege of Jerusalem under the command Amr-bin-al Aas.
• It was the winter season and the severity of winter season added to the difficulties
of the Besieging Muslim force
• The siege dragged on and the Byzantine offered very stiff resistance
• Amar-bin-Al Aas, the Muslim commander wrote to Abu Ubaida for
reinforcement.
• Then the citizen of Jerusalem came to know they besieging Muslim forces had
been reinforced by Abu Ubaida they lost heart and the Roman commander
Artegon escaped towards the Egypt.
• They offered to surrender on the condition that the khalif should himself come to
sign the treaty.
• Hazrat Umer after consultation with Majlis-E-Shura responded to their request,
learning Hazart Ali as his deputy in Medina.
• He processed to Jerusalem on 16 AH, 636 AD; He was accompanied by one slave
and only one camel between two people, which they rode by turn.
• Hazrat Umar was received at the Place Jabia by Mulim Commanders.
• A deputation from Jerusalem waited for Hazrat Umar outside the city,a treaty
was drawn up.
• According to the treaty security of life and property was granted to all citizen of
Jerusalem.
• The safety of churches and other religious buildings was provided for that
citizens were required pay Jizya.

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• Those who refused to surrender were asked to leave the city.
• People were amazed to see the simplicity of the khalifs when the patriarch of
Jerusalem saw the simplicity of the khalifs of Islam.
• He said:
➢ “Verily Islam has exalted all other religious”
• The patriarch of Jerusalem handed over the keys of the city of Jerusalem to
Hazrat Umar.
• Then the khalifa expressed his desired to let led some place where they could
offer Thanks giving prayer.
• He was led to church he refused to pray there on the ground that he would set on
example for the Muslims of future generation to forcibly convert churches into
Mosques.
• When Hazrat Umar enterd in the city one of his leader asked him to wear Poshak
(attire) but he refused by saying:
➢ “The owner which Allah has bestowed me is the owner given by
Islam, and this is sufficient for me”.
• He was then led to a place where Prophet David (Dawd) uses to pray.
• He built a mosque, which came to be known as Umar’s Mosques.
• He requested Hazrat Bilal to pronounce the words of Aazan.
• Hazrat Umar stayed in Jerusalem for some days, he re-organized the
infrastructure of Jerusalem according to the Islamic Traditions.

6-Conquest of Egypt:
• Toward the close of 18 A.H 639 A.D, Amr-bin-Al-Aas with the permission
of Khilafa set out for Egypt.
• He entered Egypt with 4000 men by the route of Wadi-ul-Araish.
• After attacking some small towns, he laid siege to Fustat.
• The siege lasted for 7 months.
• After which Muslims conquered the fort.
• At the fall of Fustat the king of Egypt became furious and sent a vast army
to Alexandria found that it was heavily fortified the Byzantine force within
the city numbered 50000 while the strength of Muslim army was only
12000.

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 • Moreover, the city had direct access through which help from constant in
couple in the form of men and material could come anytime.
• Amr-bin-Al-Aas strongly realize that the prosperity of the Romans only lies
on the Egypt, so he decided to lay siege to the city.
• The Byzantine had mounted contraptions on the walls of city with which
they hit the Muslims with boulders, whenever they tried to get close to the
city lake when the Byzantine came out of the fort they were beaten back by
the Muslims.
• In the meantime, Hercules the emperor fled away.
• The Muslims realized that no reinforcement was lightly to come and
intensified their attack.
• After furious battle, Alexandria was conquered by the Muslims with fall of
Alexandria Muslims become the Master of Egypt.

7-The Conquest of Egypt:

• During Umar Faruq's stay in Jerusalem, Amr bin Al-As had obtained his
consent for launching an attack on Egypt.
• Amr marched to Egypt at the head of four thousand troops. The Caliph of
Islam put before Muqauqis, the king of Egypt, three conditions: Islam or
Jizyah or battle, in his dispatch from Al-Madinah.
• The Roman general Artabun along with his entire army was in Egypt at that
time. First Artabun moved forward and then fled the battlefield after
experiencing a decisive defeat.
• Afterwards the Muslim army advanced further and laid siege around Ainu
Shams and from there dispatched two squadrons to besiege Farama and
Alexandria (Iskandariyah).
• Both the cities fell to the Muslim troops. Amr bin Aas then sent Zubair bin
Al-Awwâm to Fustât as a commander, he conquered the fortified citadel
after a heavy encounter. Amr bin Al-As attacked Alexandria, which fell after
a siege of three months.

Deposition of Khalid bin Walid Khalid:

• People are generally mistaken about the event of the deposition of Khâlid
bin Walid. They subscribe to the misconception that Umar Faruq had

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 deposed Khalid bin Walid soon with his installation as the Caliph of Islam.
The fact is that Umar did not deposed him during the earlier period of his
Caliphate, he had only curtailed his position by reducing him to a deputy
commander from commander-in-chief of the Muslim army. Now he had to
first consult and receive permission from Abu Ubaidah bin Al-Jarrah before
any action, so his leading of Muslim forces through dangerous
adventures came to an end.
• The incident of Khalid's deposition occurred in the last months of 17 AH.
Umar Faruq used to keep himself informed of the activities of every
commander, general, officer and governor. Even though every governor or
commander had to inform the Caliph with the account of matters and affairs
of all kinds, he also had correspondents in every city and military wing who
wrote to him about events and incidents that would take place in their areas
of activity.
• Thus a correspondent of the Caliph once informed him that on his return to
Syria after the fall of Jazirah, Khalid bin Walid had brought with him
immense riches and property and granted ten thousand dirhams to Ash'ath
bin Qais, a poet, in return for writing an ode for him. Umar addressed a letter
to Abu Ubaidah bin Al- Jarrah instructing him: "Ask Khâlid in the presence
of an audience whether he has made the present in question out of his own
purse or from the public treasury. In case he has given it from his own purse,
it is a sheer extravagance; and if he has given it from the public treasury, he
has committed an offence of criminal breach of trust; and in either case he
deserves to be deposed. Let his neck be tied with his own turban. But, if he
admits his fault then he is to be forgiven."
• Accordingly, he was called before a public gathering. The Caliph's
messenger inquired of him, "Wherefrom did you make this present?" Khâlid
bin Walid kept silent and held back from confessing his fault. Thus the
messenger found himself under compulsion to remove his turban and tie his
neck with it. On asking again, Khâlid revealed that he had given the reward
to Ash'ath from his own possessions, not from the public treasury. Hearing
this the messenger untied his neck and reported the matter to the Caliph who
called Khalid to Al-Madinah for an explanation.

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 • Khalid bin Walid said to the Caliph: "Umar! By Allâh, you are not doing
justice to me." Umar said to him, "Wherefrom have you collected so much
wealth and how did you give away such a substantial amount to à poet for a
reward?" Khâlid said, "I had given it from my share of booty." Khâlid
further said, "Well, I will deposit with the public treasury any amount I have
exceeding sixty thousand." Thus, after checking the whole account, twenty
thousand dirhams exceeded the stipulated amount, which was immediately
deposited with the public treasury and the matter was cleared up in good
faith from both sides. It was a weakness with Khalid bin Walid that he spent
lavishly without submitting the accounts to the financial authorities. Hence,
it was purely and totally in the interest of fair and exemplary administration
that some curb was put on Khalid bin Walid's way of dealing with public
finance. And the step taken by the Caliph was just a warning and nothing
else.

Famine and Plague:

• During the last days of 17 AH, plague broke out in Iraq, Syria and Egypt and
became intense in the early days of 18 AH. Along with this, famine also
overtook the Arabian territory, Scarcity of food made life miserable. Umar
Fâruq rose to the occasion with might and main and showed amazing and
exemplary readiness, courage and skill in handling the situation. He
immediately issued a volley of letters to the governors to rush food grains to
the people of Al-Madinah. In response to this order Amr bin Al-As
dispatched from Egypt twenty ships laden with food grains, and Umar Faruq
himself proceeded to the port to take the delivery and preserve the goods in a
protected warehouse. He then prepared a list of the needy and distributed
among them food grain according to their need. He vowed not to use butter
and milk while the people were under the stress of famine.
• Hearing the news of plague spreading in Syria, Umar Faruq himself came
out and proceeded towards the Islamic army there. He had been at Sargh
when Abu Ubaidah bin A-Jarrah and other commanders and military officers
received him with honor. Some of the Companions requested him not to
move any further. Abdur- Rahman bin Auf said that he had heard the
Prophet to have said, "Go not to the place where an epidemic has broken out,
and retreat not from the place already in the grip of an epidemic." Hearing
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 this Hadith, Umar Faruq came back to Al-Madinah, instructing the
authorities to handle the situation with utmost care and caution. Thus they
sprang into action and took all the precautionary measures at their command.
Abu Ubaidah was then stationed in a low-lying area but as per the order of
Umar, carried his army to Jabiah, which had a healthier climate.
• However, Abu Ubaidah fell victim to the plague at Jabiah and appointed
Mu'adh bin Jabal commander in his place, and succumbed to the disease.
Mu'adh bin Jabal also did not live long and the fatal disease took a toll of
Mu'adh, and his son was cut down in the prime of his life. Mu'adh appointed
Amr bin Al-As his successor before his final departure. Amr bin Al-As
climbed a high mountain along with his soldiers and encamped in small
groups. After sometime the rage of the epidemic receded. However, this
epidemic took a heavy toll of life and some of the distinguished personages
of Islam were removed from the scene. As a result of this, the flood of
victories came to a sudden halt.
• The same year, 18 AH, the Caliph appointed Shuraih bin Hârith Kindi and
Ka'b bin Suwr Azdi judges (Qazi) of Kufah and Basrah respectively. Umar
Fåruq built houses and dug wells between Makkah and Al-Madinah for the
welfare of the public, he extended the courtyard of the Ka'bah by purchasing
adjoining houses.

Martyrdom of Hazrat Umar:

• After the battle of Nahawand, many Persian men, women and children were
taken as captives by Muslims.
• The captives were sold slaves, one of these slaves was Abu Lulu known as
Feroz who was captured during the battle of Qadsia.
• He was purchased by the governor of Basra Hazrat Mugheera bin Shaiba.
• Abu Lulu one day met with Hazrat Umar and complained about his masters
that he has imposed a heavy tax on him, which is two Dirham daily.
• But Hazrat Umar turned down his complain as he was a skilled person.
• On 26 Zill Hajj, 23 A.H, Hazrat Umar was leading the Morning Prayer.
• Feroz attacked him with a poisonous dagger and inflicted several wounds.
• Hazrat Umar readily replaced himself with Abdur Rehman-bin-Auf and
fell down.

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 • He survived for some days.
• During this period, he mentioned a panel of six people Hazrat Ali, Hazrat
Usman, Zubair-bin-Awan, Abdur Rehman-bin-Auf, Talha and Saad-bin-Abi
Waqas to hold mutual consultation to select his successors from amongst
themselves.
• Hazrat Umar asked his son Abdullah to seek the permission of Hazrat Aisha
for being buried by the side of the Holy Prophetpbuh and the permission was
granted.
• He died on 1st Muharram-ul-Haram on 24 Hijri.
• Hazrat Suhaib Romi offered his funeral prayer and at the time of death he
was of 63 and your Khilafat period was 10 years, six months over 22 lac sq.
mile.

Administration/ Golden period of Umar

• Hazrat Umar not only conquered a vast empire during the ten year of his
khilafat but also consolidated it by an effective system of administration.
• As an administrator, he remained a model for all great rulers who followed
him. Justice Ameer says in his famous book History of Saracens'. "During
the thirty years that the Republic lasted, the policy derived its character
chiefly from Umar both during his lifetime and after his death."
• Before becoming the Khalifa, Hazrat Umar had spent ten years in Madinah
with the Holy Prophet Hazrat Muhammad had started the practice of
consulting his companions on all matters.
• The first Khalifa, Hazrat Abu Bakr continued this practice of mutual
consultation. Following their example, Hazrat Umar framed the constitution
of the State on the basis of democracy.
• He established a Majlis - e - Shura consisting of prominent companions of
the Holy Prophet from both Muhajirin and Ansars; such as Hazrat Ali,
Hazrat Abdur Rehman bin Auwf, Hazrat Moaaz bin Jabal, Hazrat Abbi
bin Kaab, Hazrat zaid bin Saabit, Hazrat Talha bin Ubaid Ullah, Hazrat
Usman bin Affan, Hazrat Zubair bin Awaam.
• Hazrat Umar consulted this body on all matters. He also constituted a larger
body called the Majlis - e - Aam, consisting of Muhajirin and Ansar and
representatives of various tribes. This was called into session on special
occasions.

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• Hazrat Umar made new laws, rules and regulations in accordance with the
Holy Quran and the Sunnah. He took steps to give the Islamic state a clean
and efficient administration.
• The state was divided into eight provinces and each province was placed
under an efficient governor called the Wali or Ameer.
• The Wali was not only the ruler of the province but also the military and
religious head.
• The provinces were further divided into districts and placed under Amils.
• All the governors and Amils were called to Makkah on the occasion of
Hajj where the Khalifa would hear and decide complaints received against
any of his officer irrespective of his status.
• All appointments were made in consultation with the Majlis - e - Shura. The
appointee was given a regular order of appointment setting out his duties and
remunerations.
• The person appointed to a high post was required to give a written
undertaking to lead a simple Islamic life. He had to submit particulars of his
property and assets, so that on his retirement, it may be seen whether he had
amassed wealth by illegal means.
• Hazrat Umar kept a very strict watch on the activities of his officers. He
used to receive secret reports from officers specially appointed for this
purpose.
• Hazrat Umar appointed the Qazis with judicial functions. They ensured
that the judiciary was just and impartial. The Qazi was completely
independent of the provincial governor.
• Hazrat Umar established new departments and institutions such as the
military department, department of education, jails, police, postal etc.
• He also established a department of finance under the name of Dewan,
which was incharge of the revenue of the center as well as the provinces.
The function of this department was to regulate the receipt and disbursement
of the revenue of the empire.
• The main sources of revenue were the Jizya (poll - tax). Zakat (poor tax),
(spoils of war), and Fay (income from crown lands). Besides the Umar
instituted new taxes namely Ushr (one tenth of the produce taken from
the land owners) a commercial tax was imposed on non-Muslim
merchants and Zakat on the ownership of horses.

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• After meeting the expenditure of the state,the surplus money used to be
distributed among the Muslims on the basis of three principles: relationship
with the Prophet ‫ ﷺ‬,priority of conversion to Islam and military services to
Islam.
• All the men, women, children and slaves had share in Bait – ul – Maal or
Public Treasury.
• Hazrat Umar maintained a well-disciplined army which was divided into
cavalry and infantry.
• He was particularly concerned about the welfare of his soldiers. But in case
of neglect of duty, he would inflict severe punishment on them.
• He did not allow them to buy land in the conquered territories because of the
fact that it would harm the military strength of the Arab soldiers.
• He also forbade them to live with the settled people in cities and ordered
them to live in cantonments.
• Hazrat Umar took special care of the welfare of the farmers. After the
conquest of Iraq, Iran and Syria, he made it a law that no Arab should
acquire land in the conquered territories and that the actual tillers of the soil
should be allowed to retain possession of their land.
• He established and regulate the irrigation departments. Several canals were
being dug up during his khilafat such as canal Ameer ul Moomineen in
Egypt, canal Abu Musa in Basra, Canal saad in Kufa.
• He also devoted attention to town planning and had several cities for
example, Kafa and Basra built according to properly drawn up plans.
• He paid special attention to the wellbeing of non - Muslim subjects. He
himself patrolled the streets at night to keep himself informed of the
conditions of these people.
• He introduced the Muslim Hijri calendar.
• The system of old age pension and census of the population of the Muslim
State.
• He took steps to heck hoarding, profiteering and appointed officers to check
weights and measures.
• Hazrat Umar also devoted a great deal of his time to religious matters.
Teachers were sent to the villages to teach the Holy Quran to the villagers.
• Army officers, too, had to learn the Holy Quran.
• He extended the Masjid e Nabvi.

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• Hazrat Umar stands unparalleled in every aspect of administration in the
history of Islam. Services to Islam During the ten years of his Khilafat, from
634 to 644 A.D., he had to fight against the Persians and the Romans who
wanted to destroy the State of Islam due to his ability and wisdom that
Muslims overpowered the Byzantine and the mighty Persian Empire in the
East. He not only consolidated the territories but also gave the Empire the
Shariat Law.

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 Hazrat Usman ( R)
644-656 AD(24 AH – 35 AH)
Life before khilafat:
Life Before Islam:
• Name: Usman bin Affan
• Father Name: Affan
• Mother Name: Urwa
• Birthplace: Makkah
• Born after the six years of Amm- ul- Fil
• Tribe: Quraish
• Clan: Banu Ummayah
• Share common ancestor with Prophet at Abd Munaf.
• Quraish famous sign Eagle (a military sign) was with his Family.
• Among very few Makkans who could read or write.
• Family business: Merchant
• Led very chest life before Islam
• Before embracing Islam, he was known as Abu Amr ( Amr was his son who
died in infancy)

Life After acceptance of Islam:

• Accepted Islam on the hands of Abu Bakar at the age 34.
• First Umayyad to became Muslim
• Married to Prophet daughter Ruqayya and migrated to Abyssinia.
• Came back to Makkah after the rumor of acceptance of Islam by the Makkan
People.
• During boycott he used his influence for the supply of food and water.
• Migrated to Madinah, as it was his second migration in the way of Islam.
• At the time of Mawakhawt he was paired with Aus bin Sabit.
• Took part in all major battles except Badar due to the illness of his wife
Ruqayya.

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 • After Ruqayya death, Prophet gave his third daughter Kalsoom in his
marriage.
• Earned the title ZUN NOORAIN (possessor of two Lights).
• He was the part of defensive circle in Uhud.
• Prophet sent him as Envoy in 6AH.
• Cause for Bait- e- Rizwan.
• Indirect cause of Treaty of Hudaibiya.
• Witness of treaty of Hudaibiya.
• Gave his wealth in the service of Islam.
• Purchased Bir-e- Rohma (water well) for Muslims, earned the title Ghani.
• Donated generously in Tabuk expedition (gave 300 camels loaded with
grains and 1000dinars).
• Prophet ‫ ﷺ‬said:” From this day on nothing will harm regardless of what
he does”.
• Purchased the land for the extension of Masjid - e – Nabwi during the life
time of Prophet ‫ ﷺ‬.
• Performed Hajj along with Prophet ‫ ﷺ‬in 10 AH.
• He was among the early Scribe writer.
• He was the active member of Majlis – e – Shura.
• He was among the chief advisor of the Prophet ‫ﷺ‬.
• He was the Hafiz of Quran.
• The Holy Prophet ‫ ﷺ‬said: Every Prophet will have special companion of
Him and my companion will be Usman”.
• He was of shy nature.
• Prophet ‫ ﷺ‬said: “Should I not show modesty to one whom even the Angels
show modesty.

Election as Caliph:
• Hazrat Umar was assassinated by Abu Lulu, Feroz.
• On his death bed, he nominated six people Ali, Usman, Talha, Zubur,
Saad bin Abi waqas, Abdur Rehman bin Awf.
• During his lifetime his choice was fixed to Abu Ubaidah bin Jarrah, but he
passed away.

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 • Next choice was Abd ur Rehman bin Awf who refused to take the
responsibility.
• Hazrat Talha was not in Madinah.
• Hazrat Saad Suggested to Short list up to three.
• Abd ur Rehman bin Awf quit for both Ali and usman.
• Hazrat Saad Supported Hzrat Usman while Hazrat Zubair supported both.
• Hazrat Usman favoured Ali and Hazrat Ali favoured Hazrat Usman.
• Abdur Rehman bin Awf provided his Services to decide the caliph.
• He worked for 3 days, went door to door and inquired even from the women.
• On third day he announced Hazrat Usman as Caliph in Masjid-e-Nabvi.
• Hazrat Abdur Rehman was the first to take Bait followed by Ali, Talha,
Zubair.
• Next day was the common Bait.
• Hazrat Usman assumed his office on 4th of Muharrum 24 AH.

Causes of the revolt against Hazrat Usman:

The first six years of Khilafat were very peaceful.

• The Islamic State contained many tribes and nationalities which had been
subjugated. Although some of them had accepted Islam, they still grudged their
defeat and Islam had not imbibed their hearts.
• The Jews who had lost their religious and social importance conspired against
Islam.
• When Hazrat Usman learnt of the activities of these conspirators, he expelled
them from Kufa and Basra. These conspirators widened their sphere of activity.
Especially in Egypt, where a number of Jews who had only outwardly accepted
Islam joined hands with them One of these Jews, Abdullah bin Saba, instigated
Muslims in the name of Hazrat Ali in Kufa, Basra, Madina and Egypt and sowed
the seeds of dissension amongst them.
• Rivalry in the Quraish themselves, i.e. between the Hashimites and Umayyads
weakened the power of Hazrat Usman. Old tribal jealousies began to raise their
head.
• Hazrat Usman’s leniency encouraged his enemies.
• Due to extensive wealth, people wanted the share in politics.

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Charges against Hazrat Usman:
1-Nepotism:

• It was alleged that Hazrat Usman appointed his inefficient relatives as

governors in four provinces out of the twelve in the Muslim State, i.e.
Egypt, Syria, Kufa and Basra.

2-Leniency:
• It is also alleged that Hazrat Usman was weak and did not exercise a check on his
governors.
• Actually, he had his governors in confidence and they enjoyed much
independence from the center.
• He did not wish to interfere in their day-to-day affairs.
If the people complaint against governor, then he takes action against as he
disappointed as Abdullah bin Amir was replaced by Abu Musa Ashari on public
demand.

3-Burning of old copies of the Holy Quran:

• It was charged that Hazrat Usman had burnt the copies of Quran but it was burnt
through Ijma of the companions.

4- It was charged that Hazrat Usman Banished Abu Zar Ghafar, Amar bin
Yasir, Abdullah Bin Masood, but AbuZar Ghafar himself left and went to
Syria.

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Amar bin Yasir was inspired by the rebels (Sabaies)
Abdullah bin Masood did not agree to give his copy of Quran that’s why his
allowance was banned.

5- It was accused that he reserved the pasture of Baqi for himself, while this was
reserved for the animals of Bait ul Mall by Hazrat Umar. Hazrat Usman had only
two camels which he used for Hajj.

6- Hazrat Usman call back Hukum bin Aas, while Prophet has banished him.
Rather Hazrat Usman Has got permission for him during Prophet last days.

7- He spent money on his relatives from Bait ul Mall. As he gave Marwan bin
Hukum fifth share in Khumas, actually it was the share of government, but
Marwan has purchased this share of booty. Abdullah bin Abi Sarah and
Abdullah bin Khalid were given the cash price of 50,000 for the conquest.

8- Hazrat Usman breached the Syrian delegation, infect rebellion wants to kill you.
They themselves propagate against Usman.

9-Started Bidat by offering complete prayer at Mina instead of Qasar but Hazrat
Usman says that he intended to stay in Makkah that’s why he offered complete
prayer.

10- They claimed that they had intercepted an order of Hazrat Usman to the
governor of Egypt to kill Muhammad bin Abu Bakr and his companions upon their
arrival.
• Hazrat Usman swore that he had not sent such order.

• Rather it was Marwan bin Hukam who by pass Hazrat Usman upon personal
rivalry.

➢ Hazrat Usman answered each and every one of the rebels’ charges in the
presence of Hazrat Ali and some Companions; they were satisfied.
➢ The rebels stuck to their point-of-view and prepared to march on Madina from
Egypt, Kufa and Basra, with a contingent of 1,000 men coming from each
region.
➢ Finding the people of Madina ready to defend their city disappointed the
rebels.

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 ➢ Hazrat Ali tried to argue with them and they finally agreed to turn back if
Hazrat Usman would appoint Muhammad bin Abu Bakr as governor of Egypt
in place of Abdullah bin Saad.

Martyrdom of Hazrat Usman:

• They claimed that they had intercepted an order of Hazrat Usman to the governor
of Egypt to kill Muhammad bin Abu Bakr and his companions upon their arrival.
• Hazrat Usman swore that he had not sent such order.
• The rebels told Hazrat Usman to abdicate or he would be disposed.
• He rejected their demand and said: “I cannot take off the robe of honour with
my own hands that Allah has bestowed upon me.”
• They besieged his house and cut off all supplies of food and water.
• Hazrat Ali and Hazrat Zubair deputed their sons to protect Hazrat Usman and
bring him food and water.
• Hazrat Usman refused all offers of military help as he did not want to shed
Muslim blood.
The siege lasted for 50 days.
• Some rebels scaled the back walls of Hazrat Usman’s house, jumped in .seeing
Muhammad bin Abu Bakar catch the beard of Hazrat Usman .On this Hazrat
Usman said:” If your father would alive he does not like this act of
yours”,Kinana bin Bashar hit you hard on your forehead then Umer bin Al Haq
mercilessly killed you while he was reading the Holy Quran. “and Allah will be
sufficient for you against them. And He is the Hearing, the Knowing”. (2:137)
• When Hazrat Usman’s wife, Naila, tried to save him, she was pushed away, and
her fingers were cut off.
• This tragic event took place on 18 Zil-Haj, 35 AH.
• Hazrat Usman’s martyrdom shattered Muslim unity and serious differences arose
between the Muslims who were now divided into two parties – the Hashimites and
the Umayyads.

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 Conquests in the Life -Time of 'Uthmaan/Expension of empire
Rebellion of Azerbaijan and Armenia:
• Azerbaijan and Armenia were conquered during the lifetime of' Umar ibn Al
Khattab.
• There arose a rebellion against the islamic government after his death.
'Uthmaan ordered Waleed ibn 'Uaqah , the governor of Kufah at that time, to
crush the rebellion.
• He sent Islamic forces and regained the territory take over by the rebels.
This happened in the year 26AH.
• During the same period, Mu'awiyah sent an army to Armenia to face the
Byzantines.
• The Muslim army was under the command of Habeeb ibn Al - Fihri. He
occupied some of the forts, but the enemy sent a huge army of 80,000 men
to face the Muslims.
• Seeing the situation, Mu'awiyah wrote to ‘Uthmaan for reinforcement. The
Caliph ordered Al - Waleed ibn' Uqbah when he was returning from
Azerbaijan after taking it over from the rebels and he immediately sent an
army of 8,000 under the command of Salmaan Ibn Rabee'ah to Armenia.
• The two armies conquered the whole region of Armenia after defeating the
Roman forces.
• They also conquered some more parts of Asia Minor including Aran and
Garjastan.
• Thus by the end of the 26 AH the territory up to the Caucasus Mountains
came under the sway of Islam.
Byzantine Invasion of Alexandria:
• In the year 25 AH (645 AC) there was a big rebellion in Alexandria, and in
26 AH, the Byzantine army took possession of the city after a fight with the
Muslims.
• The Muslims wrote to the Caliph asking him to bring 'Amr ibn Al - Aas to
crush the rebellion and beat back the invasion.
• 'Amr again attacked the city, drove the Byzantines out and recovered the
port city of Alexandria.

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Conquest of Khurasan and Tabrastan:
• In 30 AH Sa'eed Ibn Al - Aas, newly appointed governor of Kufah marched
towards Khurasan with an army in which some prominent figures like Al –
Hasan, Al - Husayn , Abdullah ibn Abbas, Abdullah ibn Umar, Az – Zubayr,
Hudhayfah ibn Al – Yamaan joined in the expedition.
• At the same time Abdullah ibn Aamir, the governor of Basrah, also marched
there. Before Abdullah Ibn Aamir (R.A) reached, Saeed Ibn Al - Aas
conquered a number of place including Tabrastan and Jarjan.
• In the year 31 AH Abdullah ibn Aamir again journeyed there after hearing
the news of rebellion. Then he conquered the remaining part of Khurasan.

Conquest of North Africa:

• For the defense of Egypt, it was necessary to drive away the Byzantines
from the North Africa.
• During Umar's caliphate, Amr ibn Al - Aas suggested to the Caliph e should
conquer North Africa, but the Caliph rejected the idea When Abdullah ibn
Sarh was appointed as a full - hand governor of Egypt, he took permission
from the Caliph to advance into the northern territory.
• In the year 27 AH he went with an army to conquer Tripoli, the main
Byzantine fort of North Africa at that time.
• Uthman also sent reinforcement from Madinah which included men like Al -
Hasan, Al – Husayn, Abdullah ibn Umar, Abdullah ibn Az - Zubayr.
Abdullah ibn Amr ibn Al - Aas and Abdur Rahmaan Ibn Abi Bakr.
• After some disagreements, the inhabitants of Tripoll agreed to negotiate
peace and promised to pay the Jizyah annually.
• This victory cleared the way for the advance of Muslims in North Africa and
soon they conquered Tunisia and Morocco and a part of Algeria.
The Conquest of Cyprus:
• Cyprus was one of the largest islands of the Mediterranean Sea and it was on
the eastern side with two mountain chains.
• Cyprus, which was part of the Byzantine Empire, was an agricultural
economy due to its fertile land.
• The conquest of Cyprus was carried out by the Mu'awiyah ibn Sufyaan who
invaded it with an army that included a group of the Prophet's Companions.

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• Some of them were: Abu Dharr, Ubaadah Ibn As - Saamit and his wife Um
Haram, Abu Ad Dard and Shaddaab Ibn Qays.
• When Uthmaan became Caliph, Mu'awiyah wrote to him asking his
permission to invade via the sea and insisted that he approves.
• Finally, 'Uthmaan approved, but he did not make recruitment compulsory.
• It was voluntary so that if they were defeated no one would blame him. This
reflects that he was influenced by Umar's opinion about the dangers of the
sea. The first Muslim fleet was the one sent to conquer Cyprus in 28 AH
under command of Abdullah ibn Qays.
• Another fleet from Egypt sailed from Alexandria under command of
Abdullah ibn Sa'd and joined the first fleet in invading Cyprus.
• When they arrived at Cyprus, the people of Cyprus made peace with the
Muslims.
• The condition was that they pay 7000 dinars to the Muslims annually and a
similar amount to the Byzantines and fight with the Muslims against their
enemies.
• Therefore, Cyprus fell easily into the hands of Muslims because its Christian
garrison was weak.

The Battle of Dhaat As - Sawaari (31 AH - 652 AC):

• Three years after the Muslims seized Cyprus, the Byzantines mustered an
unprecedented large fleet comprising of 500 ships to face the Muslims who
were under the command of Abdullah ibn Sa'd Ibn Abi Sarh.
• He added about 200 Egyptian ships to the Muslim fleet and prepared an
army of courageous men.
• The two parties did not fight until the two ships became close to each other,
then a strong wind struck them, and the Muslims anchored at shore.
• They tied the ships to each other near Alexandria and the battle broke out
between the two sides.
• Men fought fiercely, and a huge number were killed on both sides to the
extent that the sea turned red and the dead bodies became jetsam.
• It was a day on which Muslims showed great valor and perseverance till the
Byzantines failed in facing up to them and were defeated.
• Their commander fled to Syracuse, the largest city in Sicily.
• Then the Muslims inhabited Cyprus, they made it quite prosperous and
bustling with life.

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 Administration
• Hazrat Usman observed the same Principles in his government as were laid
down by Umar.
• He was lenient by nature but had a sharp eye on the entire administrative
machinery.
• He maintained the Majlis- e – Shura as was maintained by the two caliphs.
• The main members were Hazrat Talha, Hazrat Zubair and Hazrat Ali.
• Meeting of Majlis e Aam were also held for consultation time to time.
• Hazrat Usman divided the entire state into 12 provinces:

Madinah Makkah Yeman Kufa

Basra Tazirah Iran Azerbijan

Khurasan Syria Egypt North Africa

• On every Friday he used to listen the complaints of his people.
• After assuming office, he crushed the rebellious forces in his state.
• Islamic empire was expanded as Azerbaijan, Armenia, Cyprus, North Africa,
Khurasan and Tabrastan came under the control of Islamic empire.
• There was a notable increase in the income of the Islamic empire.
• Hazrat Usman kept the armed forces on the same pattern as was laid down
by Abu Bakar and Umar.
• He separated the civil departments from the military departments.
• Keeping in view the solidarity of the state, he established new cantonment
on the border areas.
• Increased the salary of the soldiers and of the family of martyrs.
• Establishment of the first Islamic Naval fleet was done under your khilafat.
• Abdullah bin Qais Harsi prepared the first naval fleet under the supervision
of Ameer Muawiya. Thus, Abdullah bin Qais Harsi was first Naval in Chief
Commander.
• He used the entire public funds for the welfare of public.
• He increased the allowances of the poors.
• New bridges, roads and inns were built.
• Establish new markets.
• Government offices were built.

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 • Masjid e Nabvi and masjid ul Haram were extended.
• New bridges, canals and dams were built.
• To save Madinah from flood water build a dam by the name of Mehroz.
• Educational institute were build.
• Fixed the salaries of Muazzins (caller of Prayer)
Official Manuscript of the Glorious Qur'an:
• One of the magnificent services Uthmaan did to Islam was to safeguard any
possible change in the codex of the Qur'an.
• After the conquests by the Muslims, hundreds of thousands of non-Arabs,
whose mother tongue was not Arabic, accepted Islam because of its
teachings.
• Hudhayfah one of the prominent Companions of the Prophet went for Jihad
during that time and noticed many differences in the manner of recitation
(Qira'aat) of the Qur'an.
• The Syrians recited in a way different from that of Kufis while the Kufis
differed from Basris and so on.
• As a matter of fact, these differences were due to the differences in the way
of writing Arabic.
• Seeing this condition, Hudhayfah reported the matter to Caliph 'Uthmaan on
his return the Jihad, and suggested that the codex of Madinah should be
regarded as authentic, i.e. the glorious Qur'an which was written and
compiled in Book form during the time of Abu Bakr As - Sideeq , and was
kept with the Mother of the Believers, Hafsah .
• Uthmaan took that Book from Hafsah and canonized the codex of Madinah,
He asked Zayd Ibn Thabit the person who wrote it during the time of Abu
Bakr, to make copies of the same with the help of some other Companions
like Abdulah ibn Az - Zubayr and Sa'eed Ibn Al - Aas and others.
• Then he ordered all other copies to be burnt and destroyed throughout the
state.

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 Hazrat Ali bin Abi Talib (R)
656-661 AD (28 ZilHajj 35 AH- 27 Ramdan 40AH)
Life before Khilafat

• Name: Ali, Holy Prophet had suggested his name. Mother gave him the
name of Haider (Lion)
• Title: Abu ul Hassan and Abu Turab ( the father of dust)
• Father Name: Abu Talib bin Abdul Mutlib
• Mother Name: Fatima bint e Asad
• Both parents were Hashimi.
• Birthplace: Makkah, Born in Kaabah that’s why he was also known as
Moled e Kaabah.
• Tribe: Quraish
• Clan: Banu Hashim
• Prophet Cousin
• Prophet took him under his care and protection at very early age.
• Due to the Prophet brought up, you were away from Idol worshiping.
• Hazrat Ali accompanied the Prophet on a trade journey to Syria.
• He Was ten was year old when Prophethood was conferred upon Hazrat
Muhammad ‫ﷺ‬.
• He was the second person to accept Islam and the first child.
• When Prophet ‫ ﷺ‬preached Islam to his kinsmen no one was ready to accept
Islam and to help him in his mission, Ali said: "O Prophet of Allah! I will
fight him who fight You.” The people laughed and dispersed.
• Hazrat 'Ali learned reading and writing at very early age and became a
learned person.
• He would memories the revelations received by the Holy Prophet .‫ﷺ‬
• He was among the earliest Katabeen-e-Wahi.
• He was among Ashra Mubashra.
• During the boycott Ali use to fetch water and grains from the far fledge
areas.
• In 622 AD when the Holy Prophet ‫ ﷺ‬migrated to Madinah, Prophet hand
over the valuables of Makkan peoples to Ali with the direction to return
them.
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• At the night of migration when Prophet house was surrounded, he asked Ali
to lie down on his bed while he escaped unnoticed.
• He stayed for three days in Makkah, after returning the safe keepings, Ali
migrated and joined Prophet at Quba. He was with Prophet when he entered
in Madinah.
• At the time of Mawakhat Prophet declared him, his brother by saying, “you
are my brother here and here after. “
• In 2nd year of Hijrat Prophet married his daughter Fatima with Ali, an Ansari
companion Haris bin Numan gave his house to live.
• He took part in all the battles except Tabuk.
• Before leaving for Tabuk Prophet ‫ ﷺ‬appointed him as his deputy. When Ali
insisted to go with him he said, “Will you not be pleased that you will be
to me like Haroun to Musa but there will be no Prophet after me.”
• In Badr and Uhud he showed his bravery and destroyed the enemy.
• In Trench he killed Makkans famous wrestler Abdou and got the tiltle of
Asad Ullah ( the lion of Allah).
• In Khyber he killed Marhab ', a famous wrestler of Jews and used the door
as shield. Due to his bravery prophet gave him the title of Haider Qarar
(the one who fight and attack with power).
• He used the door as shield in Khyber.
• In 9AH Prophet appointed him the Qazi of Yemen.
• In 10AH he performed Hajj along with the Prophet ‫ﷺ‬.
• He performed the Prophet funeral rituals and lowered him in grave.
• Ali was the commentator of the Holy Quran Prophet said. "Ali is with
Quran and Quran is will Ali. They will not separate from each other
until they return to be at Paradise Pool. "
• He also has a unique position in preservation of Hadith and Knowledge.
• Prophet said" I am the city of Knowledge and Ali is its gate, so whoever
desires knowledge let him enter the gate.”
• During the khilafat of Abu Bakr, Umar and Usman he remained the chief
advisor, they consult him in all important religious and administrative
manners.
• They made him their deputy on various occasions. Hazrat Ali on his part co-
operated with them and gave them the best advice.
• During the khalifate of Abu Bakr he took part in the defense of capital.

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 • He held the office of justice and was a member of Majlir-e-Shura. He was
among the panel of the six-person nominated by Umar for Khalifate office.
• Hazrat Ali has voted in the favor of Usman.
• He sent his sons when rebels surrounded the house of Usman to provide him
food, water and protection.
• Prophet said: "Truly Ali is from me and I from Ali there, he is wali of
every believer.”
Election as Caliph:
• After the assassination of Hazrat Usman, Khilafa office remain vacent for
three days.
• Anarchy prevailed in the city of the Prophet.
• Rebels leader Sardar Aaqfi bin Harab led the prayers for three days.
• After four days, when rebels decided to return home, they felt that it was
necessary that the new caliph should be chosen before they left Madinah.
• Rebel threat to kill Ali, Talha and Zubair.
• In this connection, there were differences among the rebels.
• One group favoured Ali, one was in the favour of Talha and third wanted
Zubair as caliph.
• The Egyptians and some prominent of the Holy Prophet requested Hazrat
Ali to accept the office of Khilafat but he declined the offer.
• Then they offered Talha and Zubair they refused too.
• Next, they offered to Ansar but they also decline their offer.
• The rebel there upon, gave the ultimatum that unless the Khalifa was chosen
within next 24 hours, they would be forced to take son drastic action.
• In order to resolve the issue, all the Muslims assembled in Masjid e Nabvi.
• The Egyptian leader suggested that the new caliph must be learned, brave,
pious and should be closed companion of the prophet.
• He observed these qualities in Ali and suggested his name as next Caliph.
• People of Madinah Persuaded Hazrat Ali to accept the Khilafat.
• On 25th of Zil Hajj, he was elected as caliph.
• The rebel Malik Ashtar Nahkfi, was the first to take oath.
• Talha and Zubair were the first among the companions of the Prophet to take
oath.
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 Difficulties faced by Hazrat Ali
• At the time of his selection, Hazrat Ali faced a very difficult situation. His
three main Problems were:
I. To establish peace in the state and to set right the deteriorating
political situation.
II. To take action against the assassins of Hazrat Usman.
➢ When Ali started investigation, the situation was to complex to solve
as there was no eye witness of the event.
➢ Due to aging factor she was not fit enough to recognize any one.
➢ Hazrat Naila conformed that Muhammad bin Abi Bakar is not guilty.
III. To deal with companions demanding the arrest and the punishment of
the assassins of Hazrat Uthman.
➢ Hazrat Ali was not getting any success in capturing the assassins, this
deteriorated the situation and caused the revolt in Syria.
➢ Governor of Syria exploit the situation and displayed the blood-
stained clothes of Hazrat Usman and the fingers of Hazrat Naila in the
Mosque of Damascus.

Change of Governors:
• In the opinion of Hazrat Ali, the governors appointed by Hazrat Usman were
responsible for the situation.
• They did not pay much attention to check the subversive activities of the
insurgents.
• So, he dismissed all the governors appointed by Hazrat Usman.
• Mugheera bin Shaiba and Abdullah bin Abbas Suggested not to take this
step until all the governors took the oath under his Khilafat.

Province Old Governor New Appointment Position

Muawiya refused to
Syria Ameer Muawiya Suhail bin Hanif leave the office and
he returned.

Egypt Abdullah bin Saad Qais bin Sa’ad Assumed office

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 Was threatened and
Kufa Abu Musa Ashari Ummara bin Shahab
Returned back.

Basra Abdullah bin Amir Uthman bin Hanif Assumed office

Yaala bin Ummayah Assumed office

Yemen Abdullah bin Abbas
Khiraj

Battle of Jamal:
36AH, 656 AD
• After assuming Khalifate office by Ali, rebels left for their home town but
even there was no peace in Madinah.
• The Umayyad became powerful in Syria.
• They raised a cry of revenge for Hazrat Usman assassination.
• They display the blood-stained clothes and the finger of Hazrat Naila in the
Mosque of Damascus.
• Many people in Makkah and Madinah joined the cry for revenge.
• They request the new Caliph to punish the assassins, but it was not an easy
task.
• The mischief -mongers and the hypocrites were creating trouble and
instigating people against Hazraat Ali.
• In the meantime, Hazrat Talha and Hazrat Zubair, who were the first to
acknowledge Harat Ali’s Khilafate assumed that Hazrat Ali is not taking
positive steps to punish the assassins, they became enraged.
• They approached Hazrat Ayesha, she herself was deeply grieved. She ws in
Makkah for the performance of Pilgrimage.
• She delivered a speech in Makkah for the Qasas of Hazrat Usman.
• Governer of Makka, Abdullah bin Amir Harzami joined Ayesha.
• Hazrt Talha and Hazrat Zubair also instigated Ayesha to take necessary
steps to restore peace and to punish the assassins.
• She agreed and gathered the arm of 3000 men.

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• They marched toward Basra and as many mischief mongers had come from
there.
• Hazrat Ayesha took control of the city of Basra by defeating Usman bin
Haneef.
• Hazrat Ali was preparing to fight against Muawiya but as came to know that
Basra is in Hazrat Ayesha control, he raised the army of 9000 people and
Marched toward Basra.
• When the two armies met with each other for the first time in the history of
Islam, both parties do not want to spill the blood of Muslims.
• Hazrat Ali sent Qaqah bin Umar to Ayesha, Talha and Zubair for
negotiation.
• Negotiations were successful, and peace was restored.
• This news of peaceful negotiation worried the mischief mongers. As peace
and order meant their own ruin.
• They planned to attack the army of Hazrat Ayesha, in the darkness of night.
• They were succeeded to carry out their atrocious bloody Plan and attacked
on Ayesha’s forces.
• It was thought as a betrayal from Ali.
• Hazrat Ayesha ordered her army to fight back.
• Meanwhile, rioters took the advantage of the situation and mercilessly
martyred Hazrat Talha and Hazrat Zubair.
• When the battle was on full swing Hazrat Ayesha came out in the battlefield
riding on a camel to stop the war.
• But people took it otherwise, that she had come to lead the army.
• The people gathered around her camel and fought desperately.
• Hazrat Ali ordered to cut the leg of Ayesh’s camel.
• Meanwhile, Sabaies try to get control of Ayesha’s camel, but Prophet
companions tried their best to protect Ayesha.
• When the camel was wounded it sat, and war ended.
• 10,000 people lost their lives in this bloody battle.
• Hazrat Ali treated Hazrat Ayesha with great respect and she was sent back
along with her brother Muhammad bin Abu Bakar.
• It was the first civil war amongst the Muslims.

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 • It was the first time that a Mother’s of faithful led the war.
• It was the first battle in which caliph led its troops against other Muslims.

Change of Capital (36 AH):

• After the Battle of Jamal capital was transferred to Kufa.
• As due to the expansion of empire Kufa was more suitable as center.
• Secondly, Madinah could be prevented from the heinous activities of
sabaies.

Battle of Siffin:
• After his election as Khalifa, Hazrat Ali deposed Muawiya from the
governorship of Syria.
• Muawiya, however, refused to vacate the office.
• Under his influence, no one in Syria took the oath of allegiance to the new
Khalifa.
• In order undermine the authority of Hazrat Ali; Muawiya started a campaign
to instigate the people against him.
• He raised a cry for revenge for the blood of Hazrat Usman and displayed the
blood-stained clothes of Hazrat Usman and the finger of his wife in the
mosque of Damascus.
• He went so far as to accuse Hazrat Ali of being an accomplice in the murder
of Hazrat Usman.
• He said that election of Hazrat Ali was illegal as it was held under the
pressure of rebels who had assassinated Hazrat Usman.
• When Talha and Zubair were killed at Basra, Muawiya presented them as
martyr who had laid down their lives in seeking revenge for the blood of
Hazrat Usman.
• He also criticized Hazrat Ali for the ill-treatment of Hazrat Aisha.
• As a result, not only Syria, but Iraq and Iran also were won by this
propaganda.
• After the election of Hazrat Ali within a year, Muawiya gained enough
strength to take up offensive against the Khalifa.
• Hazrat Ali did not wish that Muslims should fight among themselves.

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• So he wrote to Muawiya that since the people who had elected Hazrat Abu
Bakr, Hazrat Umar, and Hazrat Usman had accepted him as Khalifa,
Muawiya and his followers must also accept him as such. The letter was sent
by Jareer bin Abdullah.
• Otherwise, they should be ready to face the consequence, meaning a war.
• Muawiya’s reply was that Hazrat Ali must hand over Hazrat Usman’s
assassins to him before further negotiations.
• When war between Hazrat Ali and Ameer Muawiya became inevitable,
preparations for a battle were made by both the sides.
• The Khalifa managed to raise an army of eighty to ninety thousand.
• Muawiya sought help from Amr bin Al Aas ,by bribing him the
governorship of Egypt on which he agreed.
• Muawiya also sought the help of a reputable person of Syria, Sharjeel
Kundi to instigate the people of Syria against Hazrat Ali.
• Muawiya also with a large army proceeded against him.
• Both the armies met at Siffin.
• The two armies that camped at Siffin were the largest armies so far
assembled in the history of Islam.
• For several months, the rival soldiers remained facing each other.
• Except occasional skirmishes, no decisive battle took place.
• Hazrat Ali did not want to shed Muslim blood in vain.
• So he sent messengers to Muawiya asking him to submit in the interest of
the unity of Islam.
• Muawiya in reply demanded that the assassins of Hazrat Usman should be
punished first.
• Thereafter, all negotiations for peace broke down and both the sides got
ready for war.
• The main battle began on the 8th of Safar 37 A.H.
• On the fourth day, the position of Muawiya’s army began worsening.
• In order to avoid a crushing defeat, Muawiya on the advice of Amr-bin-
Aas, ordered the soldiers in the front ranks to fasten the Quran to their lances
as a sign that war should cease now.
• But his exhortations had not affect and many officers of his army refused to
fight against Hazrat Ali’s army.
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 • The Khalifa was compelled to recall his forces, thereafter fighting stopped.
• After the cessation of hostilities, it was decided that the matter be referred to
arbitration.
• Abu Musa Ashari was appointed arbitrator on behalf of Hazrat Ali and
Amr-bin-Al-Aas on behalf of Muwaiya.
• They were to settle the dispute on the month of Ramadan.
• In the meantime, all hostilities were to cease.
• After the signing of this agreement Hazrat Ali left Siffin for Kufa.
• Hazrat Ali left the battlefield of Siffin with a heavy heart.
• There were heavy causalities on both the sides and he mourned the death of
so many Muslims.
• He had lost some of his best supporters.
• He felt distresses that only one generation after the death of the Holy
Prophetpbuh, the Muslim nation had lost its unity and its Islamic character.
• The Battle of Siffin led to the birth of the first sect among the Muslims that
came to be known as the Kharijites.

Kharijites:
• The term, Kharijites literally means separatists or out goers. These
people had taken part in the revolt against Hazrat Usman and were
involved in his murder.
• When Muawiya raised the cry for revenge for the blood of Hazrat
Usman, they allied themselves with Hazrat Ali and fought on his side in
the Battle of Camel and Siffin.
• When the troops of Muawiya asked for cease-fire, they responded to the
call and forced Hazrat Ali to suspend hostilities, although victory for his
forces was near.
• They instigated people not to admit the arbitration, follow the Quran
only.
• Two karjities Zar’a bin Baraj Al Tai and Harqoos bin Zuhair Saadi
did not admit arbitration, although it was their demand.
• In order to support their stand, they maintained that they stood for the
establishment of the Kingdom of Allah on earth.

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 • They held that they alone were true believers and they had the right to
kill unbelievers.
• They considered Hazrat Abu Bakr and Hazrat Umar as the only lawful
Khalifas and declared other as usurpers.
• On the way to Kufa, they insisted that Hazrat Ali should attack the
Syrian.
• The Khalifa, however, replied that he could not break the agreement
signed with him.
• When they arrived near Kufa, twelve thousand men separated and
marched towards Harwara, where they formed a party and started their
activities against Hazrat Ali. In this way, these people separated from the
main body of the Muslims.
• They took Bait on the hands of Abdullah bin Wahab Rasbi, and started
to work against Ali.
• That is why they are known as Kharijites.

Arbitration:
• In accordance with the arbitration agreement signed between Hazrat Ali and
Muawiya, Abu Musa Ashari and Amr-bin-Al-Aas met at Dumat-ul-Jandal,
a place between Kufa and Damascus.
• When the time for making the announcement came, Abu Musa announced
that after consulting Amr, they had decided that both Hazrat Ali and
Muawiya should be deposed and people be given the right to elect anyone
the liked as their Khalifa.
• Amr announced that he agreed with Abu Musa in the joint decision to
depose Hazrat Ali, but he, himself, had decided to retain Muawiya on his
post.
• This decision was in favor of Muawiya and against Hazrat Ali who was
shocked by it, according to the terms of the agreement, Hazrat Ali had to
accept the decision and resign from the Khilafat.
• But as the decision was one-sided, it was not accepted, and the only option
left with Hazrat Ali was to fight against Muawiya once again.

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Battle of Naharwan:
• Ali's Companion who turned against him at Siffin, were known as
kharjities.
• After the result of arbitration which was one sided, Ali again made
preparation to attack Muawiya.
• Meanwhile kharjities assembled at Naharwan, under the Command of
Abdullah bin Wahab Rasbi.
• They instigated people not to admit the arbitration while it was the demand
of their leaders Zara bin Baraj Al Tai and Harqos bin Zuhair.
• They were of the views that we do not admit arbitration, we fellow the
Quran only and this decision was not taken on the words Quran.
• Most of the people were from Banu Hamdan, Banu Tamim and Banu Bakar
• Hasrat Ali tried to settle the issue with negotiation but failed.
• Meanwhile they brutally killed the Prophet’s companion Abdullah bin
Khubab and his wife.
• Ali took the 60,000 forces and marched towards Naharwan.
• On reaching Naharwan Ali sent Hazrat Abu Ayub Ansari and Qais bin
Saad Ansari for peaceful resolution but kharjities were ready to fight.
• Before the start of battle, Ali again asked to Hazrat Abu Ayub to raise the
peace flag and announced, “the one who will be under the flag, will be
safe”. Only 1000 came under the flag.
• The kharjities fought desperately but Hazrat Ali inflicted a crushing defeat
on them.
• Out of four thousand, only few dozen managed to escape; the rest were
killed.
• Those who escaped vowed to take the revenge.
• Hazrat Ali won a decisive battle at Naharwan. But it proves to be a hollow
victory because it diverted the attention of Hazrat Ali from his main
struggle against Muawiya.
• It also proved the way to assassination of Hazrat Ali.
• Two years later, he was assassinated by Kharjities.

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Loss of Egypt:
• Befere Siffin Hazrat Ali appointed Qais bin Saad Ansari as a governor of
Egypt.
• He was succeeded to get the confidence of the people of Egypt.
• Ameer Muawiya considered Qais as a threat for his rule.
• He tried to manage the affairs as he has done before with Amr bin Al Aas
but failed.
• He spread rumors that he got the Confidence of Qais and maintained the
good relationship with him.
• In result Qais lost Ali's trust.
• Ali appointed Muhammad bin Abu Bakar as a governor of Egypt, but he was
inexperienced.
• Due to his policies he lost the trust of the people of Egypt.
• On the other hand, from Naharwan Hazrat Ali wanted to move against
Muawiya but his troops disobeyed his orders and deserted him.
• Muawiya took full advantage of this.
• He ordered Amr bin Al Aas to invade Egypt with the 6000 Army.
• When Hazrat Ali received the news, he aided Muhammad bin Abu Bakar
with Ashtar Nakhfi but was defeated.
• Muhammad bin Abu Baker was mercilessly killed by Amr bin Al Aas.
• Hazrat Ali lost Egypt in 38 AH.
• The lost of Egypt was a severe blow to the Khilafat of Hazrat Ali.
• After this, rebellions broke out all over the land and the Khalifa, considering
the situation serious, agreed to conclude a treaty with Muawiya.
• It was decided that Muawiya should rule over Syria and Egypt and the rest
of the Islamic Empire should remain under Hazrat Ali.
• Thus, the conflict between Muawiya and Hazrat Ali came to an end

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Martyrdom ( 20 Ramadan ul Mubarak 40AH):
• After the battle of Naharwan, Kharjities strength was broken and the
disguised themselves at different places.
• According to their point of view Ali, Muawiya and Amr bin Al Aas are not
the righteous people to govern.
• So, for this, three out goers Abdur Rehman Ibn e Maljam, Barak bin
Abdullah and Umar bin Bakar assembled at Kaabah in 40 AH/660AD.
• They planned to kill the three.
➢ Abdur Rehman will kill to Hazrat Ali.
➢ Bakar bin Abdullah will kill to Muawiya.
➢ Umro bin Bakar will kill to Amr bin Al Aas.
• They decided to kill all three on 17 Ramadan ul Mubarik at the time of Fajar
prayer.
• Bakar bin Abdullah tried to kill Ameer Muawiya at Damascus but failed.
• Umro bin Bakr aimed to Amr bin Al Aas at Qustat but fortunately due to
illness he did not approach to Mosque.
• On appointed day, Abdur Rehman ibn e Muljam attacked him in the
darkness of the early morning and wounded him seriously with a poisoned
sword.
• Ibn e Maljam was seized and put to sword soon after.
• The caliph was carried home in a serious condition where he died of wounds
on 27th of January 661 AD/20th Ramzan ul Mubarik 40 AH.
• He was 60 years of age.

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 Article
of
Faith
by
Ms Noshaba Andleeb

1|Page
 Articles of Faith

1-Belief in Twheed:Unity and Oneness of Allah

1. Unity and oneness of God:

• Faith in the existence of God is natural disposition in man, everything

existent in a definite order or an arrangement has a maker to it.
• If man ponder over the universe surfing all that it contains he certainly will
come to realize that it did not come into existence as a matter of chance, it
must have a creator to it.
• Islam demands all human beings to believe in that creator as one Allah.
• It abolished the concept of trinity as well as the worship of other gods
besides or along with Allah Almighty.
• Even the most intelligent of the minds cannot form a definite and a true
perception of Allah almighty pertaining to his characteristics other than what
has been defined by Allah almighty and his Prophetpbuh.
• The most concise expression of the nature of Allah almighty has been
delivered by Surah Ikhlas which says:
➢ “Say he is Allah one and only. Allah the eternal, absolute. He begets
not nor he is begotten nor is he begotten and there is none like unto
Him.”
• He is one divine power who is far beyond the perception of the human mind.
• Allah’s knowledge surpasses to all what is possessed by his creature, whirly
in this regard the Quran says:
➢ “Nor shall they compass ought of his knowledge except as he wills.
(Chp 2,verse 225)
• Allah almighty is unique in all attributes he poses no one else enjoys the
perfected divine and exalted attributes of Allah since no one can be like him.
• According to the Quran Allah almighty is free of all desires he is omniscient,
all knowing and all wise.
• He knows the secrets of heart and esoteric facts of the heaven and the earth.
• All living things are subject to decline, but he does not die and live forever.

2|Page
 • He is free from the needs of sleep and relaxation as well as weakness such as
forgetfulness and fatigue.

Unique in Action:

• Allah Almighty is solely capable on implementing his plan and carrying out
his action which he will’s to perform, he alone can give life and take away
life.
• The Holy Quran says:
➢ “Allah is the splitter of the seed grain and the fruit stone. It is he who
brings forth the living from the dead and the dead from the living. It is
Allah who does all this things where than are you being misleads.

Unique in existence:

• Allah Almighty is the one and only God in existence and there is no other
God but him.
• The Holy Quran:
➢ “All that there in the health has glorified. Allah and he alone is the
Almighty. The all wise to thin belongs the kingdom of heavens and
earths, he alone grants life and cause death and has power over
everything.”

Unique in Lordship:

• There is no other being or object which shaves Allah’s lordship. There is no

other being or object which shares Allah’s lordship and his authority over
the vast kingdom of the universe works as his command and all physical and
non-physical creation are subservient to his orders.

One and only entitled to worship

• It means to surrender oneself entirely to the authority of someone who else

can who else can be worthier of worship who is pure of all weakness and is
even living. Verily he is Allah and therefore man must only worship him.
• Since more enjoys the unique attributes of Allah Almighty.
• The Holy Quran:

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 ➢ “Allah has enjoined U shall not take to yourselves to two gods for He
is the only one God.”

One and only worthy to prays:

• since to Allah Almighty is unique in his attributes, He is the creator of the

whole universe and everything exist in it therefore He is the only one and
was.
• The Quran says:
➢ “He is Allah alone who is the planes of creation, it force and its
fashion His are the excellent names whatever is there in the heavens
and the earth glorifies him he is the Almighty and All wise.

The benefits of Tawheed:

1. Liberating mankind:
• It liberates human from all kind of slavery, except for being slave to the
One, The Dayyan (The Judge/Allah), Who has created and honored
mankind.
• Tawheed is all about freeing mind from delusions and myths, freeing
conscious from giving up and humiliation, and freeing life from the
domination of deified (one who claims God like nature) people.
• He looks on everything in the universe as belonging to the same Lord he
himself belongs to. Allah Almighty Says (what means): {Say (O
Muhammad): ‘To whom belongs all that is in the heavens and on earth?’
Say: ‘To Allah.’} [Quran 6:12]

2. It builds a balanced character:

• A character that defines its destiny in life, unifies its purpose, and
specifies its path. This character believes in no God but one God
(Allah), it addresses Him in its privacy or publicity, invokes Him in its
prosperity or adversity, and it seeks Allah’s Pleasure in every small or
big detail in life.
• This belief makes man virtuous and upright. He has the conviction that there
is no other means of success and salvation for him except purity of soul and

4|Page
 righteousness of behavior. He has perfect faith in Allah Who is above all
needs, is related to none and is absolutely Just. 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 to those who do not believe that there is any Being having power over
them, to whom they should be responsible for their good or bad actions;
therefore, they consider themselves independent to act in whatever way they
like. Their own fancies become their gods and they live like slaves of their
wishes and desires. Allah Says (what means): {Have you seen he who has
taken as his god his [own] desire, and Allah, knowing (him as such), left
him astray, and has set a seal upon his hearing and his heart, and put over
his vision a veil? So who will guide him after Allah? Will you not then
remember?} [Quran 45:23]

3. Produce highest degree of self-respect and self esteem:

• 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
needs, or give and take away life or wield authority or influence. This
conviction makes him indifferent to, independent on, and fearless of all
powers other than those of Allah. He never bows his head in homage to any
of Allah's creatures, nor does he stretch out his hand before anyone else. He
is not overawed by anybody's greatness. This attitude of mind cannot be
produced by any other belief.
4. It fills the soul with tranquility and serenity:
• Hereby, it is free of fears that dominate people of Shirk (polytheism),
as Allah has saved it fears that people are open to, such like fear of
sustenance, fear of death, fear with regard to self safety, fear with
regard to family and kids, fear of mankind, fear of Jinn, and fear of
what awaits them after life.
• Whereas, the faithful believer doesn’t fear but Allah, doesn’t dread but
Allah, and because of that, he is secured when people are frightened,
calm when people are worried, and tranquil when people are confused.
5 .Tawheed is the source of power to the soul:
• As it gives a great power to the soul of the follower of Tawheed (the
monotheist), as his soul is filled with hope from Allah, trust in Him,

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 reliance on Him, acceptance of His fate, endurance on His adversity,
and dispense with all creations but Him, and he/she turns to be solid
like a mountain (his faith will be as deeply rooted as mountain) that
doesn’t move by any incidents or ordeals.
6. It is the profound base of human brotherhood and equality:
• Brotherhood and equality can’t be achieved in people’s lives if they
dominate each other’. Furthermore, unless they act in slavery only to
Allah, the Creator, the Rearer, the Ruler, the Provider, and the Judge,
and to Whom will be the final return, there won’t be any equality
amongst people.
• These are few of the benefits collected from Tawheed, and it was
said: ‘The servants of Allah have not learnt better than Tawheed
which is the ultimate of knowledge, whereas piousness is the
ultimate of righteous deeds.

Importance in Muslims life:

• Believe in the uniqueness of Allah attributes, encourages a person to admit

himself to Allah almighty.
• Fear of Allah almighty and willingness to surrender to him gives order and
discipline to life.
• It creates in man, a sense if accountability for his actions.
• It helps the person to develop patience in the place of sad. Muslim belief that
they will be rewarded for the patience in the hereafter, by believing the unity
if Allah almighty, man is directed towards worshiping Allah almighty alone.
• Such a person avoided all activities that involved shirk, for example:
Slaughtering animal to please other deities.

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 Shirk: Associating partners with Allah
The Arabic word shirk is the opposite of tawheed, Allah’s oneness and
uniqueness, and is more inclusive than polytheism and idolatry. Shirk contradicts
the very purpose of creation as expressed in the Quran:
“I have not created jinn or mankind except to worship Me.” (Quran 51:56)
Prophets were sent with the mission to eradicate shirk and to invite humanity to
single out Allah in worship.
What is Shirk?
Shirk is to associate someone other than Allah in those aspects which are
unique to Allah and His exclusive right. Shirk is to worship created beings like
Allah is worshipped, to venerate created beings like Allah must be venerated, and
to assign a portion of His divinity to someone else.
Severity of Shirk
There is no issue upon which Islam is so strict as the one
of tawheed (monotheism). Therefore, shirk is considered the greatest violation
with which the Lord of the heavens and the earth is defied. The severity
of shirk can be summarized in the following points:
(1) Shirk makes the Creator like His creation, in that matters that are exclusive to
Allah are associated with others who have no right to it. Therefore, Allah
declares shirk to be the greatest wrong,
“Indeed to ascribe partners (unto Him) is a tremendous wrong.” (Quran
31:13)
(2) Allah has declared that He will not forgive the sin of shirk unless the person
repents from it,
“Surely Allah forgives not that a partner should be set up with
Him, and forgives all besides that to whom He pleases.” (Quran
4:48)
(3) Allah has forbidden Paradise to those who do not repent from
committing shirk, condemning him to Hell for eternity,
“Surely whoever associates (others) with Allah, Allah has
forbidden to him Paradise and his abode is the Fire.” (Quran
5:72)
(3) All the good works a person may have done are lost, become worthless, and
are rendered vain if a person dies unrepentant of shirk,
“And certainly, it has been revealed to you and to those before
you: if you should associate (anything) with Allah, your work

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 would surely become worthless, and you would surely be among
the losers.” (Quran 39:65)
(4) Shirk is the deadliest of all major sins. On one occasion, the Prophet, may
Allah praise him, asked his companions if they knew what was greatest of all
major sins. He then explained to them,
“The major sins are: shirk, not being kind to one’s parents…” (Saheeh Al-
Bukhari, Saheeh Muslim)
Types of Shirk
(1) Greater Shirk (Shirk Akbar)
(2) Lesser Shirk (Shirk Asghar)

Definition of Greater Shirk

Greater Shirk is associating others with Allah in those aspects which are unique
to Allah in his person taking a rival or associate unto Allah and making it an equal
to Allah.

Shirk in Allah Being the Lord

This category includes:
(a) Atheism (the belief that human beings have no Lord).
Pharaoh denied the existence of Allah and claimed his own self to be the Lord
over Moses and the people of Egypt. He announced to people:
“I am your Lord, Most High.” (Quran 79:24)
Modern day philosophers and scientists deny the existence of Allah or
scientists who consider the universe created itself or in a result of big bang theory
or nature itself is God, or that God dwells within His creation is also shirk.
(b) The belief that Allah shares His rule and control over the creation.
People who fall into this category are those who may believe in Allah’s powers
and abilities, but also believe that Allah is several “persons,” that He is somehow
“split” into different beings. An example is Christians concept of Trinity. Also,
Hindus believe in One God who takes the forms of Brahma – the creator-god,
Vishnu – the preserver-god, and Shiva – the destroyer-god.
Islam teaches that Allah is One in every sense: perfect, indivisible, and complete.

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 Another example of this shirk is held by people who pray to the dead
(saints). The truth is that the dead have no power over the lives of the living; they
cannot answer anyone’s prayers, nor protect them, nor grant their wishes.
Greater Shirk: Shirk in Allah’s Names & Attributes
Making Allah like the creation or making the creation like Allah is the essence
of shirk on Allah’s Names and Attributes. It can be further classified into two
types:
(i) Humanizing Allah by giving Him attributes similar to humans
is shirk. Depictions of God in paintings and sculpture are of this
type. Christianity, the major religion of the West, views God in human terms,
as Jesus is considered God incarnate by them, so it naturally produced the likes
of Michelangelo who depicted the Face and Hand of ‘God’ in
paintings. Hindus worship countless idols as forms of God. On the contrary,
the Muslim tradition has been clear on this point because of the Quran’s clear
teachings,
“There is nothing like Him, and He sees and hears all things.” (Quran
42:11)
(ii) Another form of this type of shirk is when human beings are deified by giving
them divine names or qualities. For example, the Christians they call Mary the
mother of God, ‘God’ being a reference to her son Jesus. The latter they have
called the Living God, the First and the Last – Names reserved for God
alone. The Messenger of Allah, may Allah praise him, said:
“Allah Almighty has said: ‘The son of Adam… reviled Me and he had no
right to do so… As for his reviling Me, it is his saying: Allah has taken to
Himself a son, while I am the One, the Everlasting Refuge. I beget not nor
was I begotten, and there is none comparable to Me.’” (Saheeh Al-Bukhari,
An-Nasai)

Greater Shirk: Shirk in Allah’s Right To Worship

In this category of shirk, acts of worship are directed to other than Allah and
the reward for worship is sought from the creation instead of the Creator. Praying,
bowing, and putting one’s forehead on the ground are acts of worship reserved
only for Allah.
“So when they ride in the ships, they call upon Allah, being
sincerely obedient to Him, but when He brings them safe to the
land, lo, they commit Shirk with Him.” (Quran 29:65)
Examples of Shirk in Allah’s Right To Worship
(1) To love Allah correctly is to worship Him. A form of Greater Shirk is giving
someone a portion of love reserved for Allah. Allah is the only One loved for
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 His own sake. Two things beloved for their own sake cannot coexist in one
heart. Love of Allah is different from the love of one’s parents, spouse, or
children as it is coupled with a feeling of His awe and holiness and leads a
person to pray to Allah, trust Him, hoping for His mercy, fearing His
punishment, and to worship Him alone. Loving other beings as Allah should
be loved is shirk in love. A Muslim should not be attached to anything else to a
level where it enslaves his heart. Hearts get attached to power, money,
glamour, women, music, drugs, and alcohol, to name a few. These things can
become the ‘god’ in one’s life who a person chases day and night, and, once he
gets the thing he loves, he works hard to please it. That is why the Prophet,
may Allah praise him, said a man who worships money will always be
miserable and the Quran says,
“And of mankind are some who take (for worship) others
besides Allah as rivals (to Allah). They love them as they love
Allah. But those who believe love Allah (more than anything
else).” (Quran 2:195)
(2) Shirk in supplication.
First, supplication or invocation (known as du’a in Arabic) is part of worship as the
Prophet, may Allah praise him, said:
“Supplication is the essence of worship.” (Abu Daud, Al-Tirmidhi, Ahmad)
Calling upon dead saints, righteous men or those who are absent and far away
for help and assistance as Allah should have been prayed to is Greater Shirk. It
includes praying, invoking or supplicating to a false deity, prophet, angel, saint,
idol, or anything besides Allah. Christians pray to a man, the Prophet of Allah,
Jesus, whom they claim to have been God incarnate. Catholics pray to saints,
angels, and Mary as the “mother of God.” It is also shirk to pray to Prophet
Muhammad or to deceased holy men believing that they can answer prayers, as
Allah says,
“Say: ‘Behold, I have been forbidden to worship those whom
you invoke instead of Allah.’” (Quran 6:56)
“And do not invoke besides Allah that which neither benefits
you nor harms you, for if you did, then indeed you would be of
the wrongdoers.” (Quran 10:106)
(3) Shirk in obedience.
Allah is the only Ruler of the affairs of men. Allah is the supreme Lawgiver the
Absolute Judge, and the Legislator. He distinguishes right from wrong. Just like
the physical world submits to its Lord, human beings must submit to the moral and
religious teaching of their Lord, the Lord who sets apart right from wrong for

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them. In other words, Allah alone has the authority to make laws, determine acts
of worship, decide morals, and set standards of human interaction and
behavior. His is the command:
“His is the Creation and Command.” (7:54)
“Legislation is not but for Allah. He has commanded that you
worship not except Him. That is the correct religion, but most
of the people do not know.” (Quran 10:40)
Obeying religious leaders in matters of clear disobedience to Allah is a form of
Greater Shirk as Allah says:
“They (referring to Jews and Christians) took their rabbis and
their monks to be their Lords besides Allah.” (Quran 9:31)
They made partners unto Allah not by directly praying to them, but by willfully
accepting their rabbis and clergy changing the lawful into prohibited and the
forbidden into lawful in Allah’s religion. They gave their religious men the
authority only Allah has - to set the divine law. For example, the Pope of the
Roman Catholic Church has the authority to determine how God is to be
worshipped. He has full authority to interpret, change, and cancel both his own
laws and those established by earlier popes, so he determines liturgical service and
fasting.
(4) Making a vow for other than Allah.
(5) Sacrificing an animal to venerate or please someone other than Allah, like a
saint.
(6) Going around the graves of saints. Bowing or prostrating to people or graves.
(7) Fearing other beings as Allah should be feared in afflicting a person with
punishment.
(8) Seeking super-natural help and aid from other than Allah of what they are not
capable of providing like asking angels or saints for help.
(9) Making a ‘middle-man’ (intercessor) between one self and Allah, praying to
the ‘middle-man’ and relying on him.
Definition of Lesser Shirk
Lesser Shirk is what has been specifically called shirk in the Quran and Sunnah,
but does not reach the level of greater Shirk. Also, lesser Shirk is said to lead to
greater Shirk. Some scholars have said lesser Shirkis so vast that it is difficult to
define it precisely. The most important examples of lesser Shirk are:

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Charms & Omens
Wearing charms, talismans, and amulets for protection against the evil eye, bad
luck and the like thinking that Allah has placed these powers in them constitute
lesser Shirk. .
Swearing an Oath in the Name of Other than Allah
Taking an oath, or swearing, in the name of someone other than Allah is a type
of lesser Shirk given that a person does not intend to venerate the one in whose
name the oath is being taken, else it turns into greater Shirk. The Messenger of
Allah, may Allah praise him, said,
“The one who takes an oath in the name of other than Allah commits disbelief
or Shirk.”
Differences Between Greater Shirk & Lesser Shirk
(1) Both are defined differently.
(2) The greater Shirk expels a person from the fold of Islam, whereas the lesser
Shirk does not take one out of Islam, but reduces one’s belief in Allah.
(3) A person who dies committing greater Shirk will be in Hell Fire for eternity;
this is not the case with one committing lesser Shirk.
(4) Greater Shirk wipes out and annuls all good deeds, whereas lesser Shirk only
ruins the deeds it motivates or is a part of.
(5) Greater Shirk is not forgiven by Allah except through sincere repentance done
before death; whereas it is up to Allah to punish or forgive lesser Shirk.

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2-Belief in Angels

• Angel is most of the cardinal article of the Muslims faith.

• It forms the second ingredient, there of next only to faith in Allah.
• Allah says:
➢ “And the believer also believes in Allah and his angels and his books
and his messengers, proclaiming that we do not discriminate in faith
about any of his messengers. (Chp2, verse 285)
• The main qualities of the angles are purity, righteousness and obedience to
the will and command of Allah.
• Angels are the creatures of Allah, ever obedient to his will and commands.
• They are created out of the divine light. Some of the angels have two pairs
of wings, some three and some four. According to hadith Hazat Jibraeel has
600 wings.
• According to the Hadith, “The Prophet (PBUH) was wakened up by the
spurs of the wings of Hazrat Jibrael when he was about to go to “Mi’raj”.
• Allah says:
➢ “All praise is to Allah, the originator of the heavens and the earth the
appointer of Angels as message bearers who have two, three or four
wings.” (Chp 35, verse 1)
• They prevail whole universe; they are neither man nor female, they have no
parents nor wife nor husband nor sons nor daughters.
• They have no material bodies but can assume any form of life.
• They do not have human urges such as food, drink and sleep.
• They do not have any materialistic desires.
• Muslims also believe that angels have no physical relation with Allah and
Quran rejects the pagans’ belief that the angels are daughters of Allah in
these words:
➢ “Those who do not believe in the Hereafter, name the angels with
female names.”

• They are innocent and do not commit any sin.

• They were never disobeyed Allah’s command.

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• Angels’ submission to Allah can be judged from the fact that they even
prostrated before Adam (R.A), when they were commanded to do so:
➢ “And behold! We said to the angels, bow down to Adam and they
bowed down.”
• They are not Allah’s daughters, nor are they object worships.
• Angels have no knowledge except what Allah has taught them.
• They have no free will, they do not speak without the permission of Allah
and they always act according to his command.
• They do not get tired nor are they proud.
• They do precisely what they are commanded.

• The Qur’an says: ‘’But verily, over you (are appointed angels) to protect
you- kind and honorable, writing down (your deeds)’’. (82:10-11)
•
• Angels never fail in the duties assigned to them by Allah almighty.
• Allah says:
➢ “They fear their lord above them and do what they are commanded.”
(Chp 50 verse 16)
• Angels are the divine agencies through Allah ensure the perfect functioning
of the universe.
• Angels have various functions and duties. The most significant was to bring
Allah’s message (revelation) to Prophetpbuh.
• Angles sent Dorood on the Prophet Muhammad they also console and
comfort righteous people and bring them glad tidings.
• They appeared in human form before Hazrat Ibrahim to give him the glad
tidings of a birth of a son and before Hazrat Lut to warn him of the
impending doom of his wicked people.
• Angels appeared before Hazrat Maryam.
• Angels are also descent upon believers while fighting in the way of Allah, so
they may gain victory on their enemies such as in the battle of Badr.
“Surely! I will assist you with a thousand of angels, ranks on ranks.” (8:9)
• Angels are the guardians of Hell-fire. They will welcome in Heaven all those
who obey Allah’s commands and will throw the wrong doers into Hell. The
name of the angel in charge of Paradise is Rizwan while Malik rules over
Hell.

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 • Angels record man’s words and deeds. Two angels who record will be
present him on the Day of Judgment. They are called the ‘respected
recorders or karaman katabeen’.
• The Quran says:
➢ “But verily, over you (are appointed angels) to protect you – kind
and honorable, writing down (your deeds).”
• The two angels, called Munkar and Nakir will question the dead in their
graves.
• There are many angels, the prominent among them are:
1) Hazrat Jibrael: He is the chief among the angels. He is said to have revealed
the Quran to the Holy Prophetpbuh and also brought revelations to other prophets
before him. He is also the messenger through whom Allah speaks to His
prophets.
2) Hazrat Izrael: he is also called the angel of death he is responsible for taking
our souls upon death.
3) Hazrat Israfil: He will blow the trumpet at the time of the end of the world,
that is, on the Day of Judgment.
4) Hazrat Mikail: He is charged to look after the universe, movement of the stars,
planets, and galaxies and the forces of nature. He is responsible for rain and
providing provision to people at Allah’s command.
5) Haroot and Maroot: Two angels Haroot and Maroot are discussed in Surah
Baqarah (2:102) for their misconduct.

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3. Belief in Revealed Books:

• Believe in the Holy Books is the Basis of Islamic faith by believe in all
Books of Allah Muslims means that Allah revealed His commandments and
the teachings of Religion to various prophets of different stages of History
for the guidance of mankind.
• Muslim believers in all the revealed books which Allah Almighty has send
down to the messenger from Hazrat Adam to the Holy Prophetpbuh.
• Human beings are the servants of Allah and need guidance to carry out their
various duties and responsibilities.
• This guidance is mentioned in Books revealed to various Prophets.
• So for this guidance Muslims are required to believe in the Books.
• Allah says in the Holy Book: "Those who believe in the revelation sent
down to you (Mohammad) and in what was sent before you…" [2:4]
• These books are same time referred to us as Sahifas plural of Suhaf which
means scripture.
• Allah says:
➢ “But righteous is he who believes in Allah and the last day and the
Angels and the scriptures.”
• Allah’s greatest favor is His guidance contained in the divine books and
scriptures from the time the prophets of Allah to guide the human beings to
the right path.
• The guidance which the prophets provided related both to the spiritual
upliftment and physical development in order to enable man to pass an
overall righteous comfortable and successful life in both worlds.
➢ “Certainly we have sent on messenger with clear arguments and have
sent down with the balance of equality. So these scriptures include the
perfect and most useful knowledge from Allah Almighty.”
• Where these books contain the Article of faith on the other hand also contain
commandments related to worship and morality according to the need of
time.
➢ “And we gave him the Bible”
➢ “Wherein there is guidance and light and confirms the Torah that has
come before it. It is a guidance and advice for the rightesious.”

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The previously revealed books are:

1. Torah: It was revealed to Hazrat Musa (A.S) as stated in the Holy Quran.

• The Holy Quran says that the Torah has suffered corruption and therefore, it
is no longer reliable as the words of Allah had been manipulated. The Quran
also discusses that Musa (A.S) along with his brother, Haroon (A.S)
preached the Torah to the people of Bani Israel.

2. Zabur: The Quran declares the Zabur, also known as the Book of Psalms, as
being the holy scripture revealed to King David (Dawud in Islam).

• The scholars have agreed the Psalms be holy songs of praise. The current
Psalms are still honoured by many Muslim scholars, but Muslims usually
think that some of the current Psalms were reproduced later and are not
divinely revealed.

3. Gospel (Injil): According to the Quran, this holy book was revealed to Jesus
Christ.

• Jesus Christ taught the people of Bani Israel the teachings contained in the
divine book. However, Muslims believe that the Injil with time was
manipulated and corrupted and even some part of it was lost.
• Although some Muslims believe the Gospel applies to the
entire New Testament, scholars say that it refers to the word revealed by Allah
to Jesus Christ.

4. Scrolls of Abraham: These are among the earliest scriptures that were given
to Abraham and were later used by Hazrat Ismail and Hazrat Ishaq.

• Also referred to as “Suhuf” by the scholars, the Muslims believe that the
scrolls of Ibrahim (A.S) had been corrupted. The Quran talks about
scriptures in 87:18-19:
➢ “Indeed this is in the former scriptures, the scriptures of Abraham and
Moses“.
• Books were also revealed to other messengers, who were sent at different
times among different nations having different languages.
• Their teachings were in the language they spoke and they were for the
guidance of that particular community.

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• The teachings contained were, the Uniqueness and Oneness of Allah, the
concept of reward and punishment for one's deeds in the life after death.
• All the heavenly books were from Allah and whatever Allah said in them is
to be believed in. However due to changes and alternations, their originality
and purity has been brought into question.
• The preservation of the Holy Scriptures was the duty of their respective
followers.
• The basic purpose of these books was the acknowledgment of the Oneness
of Allah.
• These books made it clear to the people that they should believe in the
prophets of their times.
• If anyone failed to do so, their faith in Allah would not merit any rewards.
• These books also testified that all the Prophets were truthful and they should
not differentiate among them.
• Each Prophet (pbuh), after all, was sent by Allah with guidance, and the
primary message of each was the same.
• These books also reformed the wrong beliefs of people concerning Allah’s
Essence, His Messengers, books, and the life after death and acts of worship.
• Instead of preserving the scriptures in their memories and on tablets, they
distorted them. The outcome is that these scriptures cannot be relied upon to
be the same as when they were sent down.
• Since Islam is based on the Quran, and the Qur’an is Allah’s last book.
• It was revealed over a period of 23 years. The Quran is the book in which
Allah has given clear instructions to Muslims regarding Islam. The last
revelation (to Prophet (S.A.W) in Arafat) talks about this fact:
➢ “…This day I have perfected for you your religion and completed My
favour upon you and have approved for you Islam as religion...” Surah
maidah (5:3)
• Apart, the Holy Quran is divided into chapters and verses which were
brought by the arc angel, Hazrat Jibrael (A.S).
• Allah took the responsibility of preserving whatever is contained in it.
• The following holy verse testifies this;
➢ “We have sent down the Quran Ourself and We Ourself will guard it…”
(15:9)
• It is the living miracle of the Quran that no one ever produced even a verse
like that of the Quran.
• The Holy Quran is a book which bears witness about the previous books and
the previous prophets and their teachings.

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• The Qur’an, unlike the other divine books which were meant for a particular
community, is a guide book for all communities for all times to come.
• The Qur’an is a universal book, sent to the entire mankind for all ages.
• With the Quran, the messages revealed to Adam ended with Muhammad.
The Quran is widely regarded as the finest work in classical Arabic
literature.

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4. Belief in Prophets:

• Belief in all Prophets and messengers is the basic article of faith.

• By belief in all Prophets of Allah, Muslims means that the different stages in
the history of mankind, Allah sent Prophets and his messengers for the
guidance of mankind.
• Muslim belief in all of them in general and those whose names are
mentioned in the Holy Quran in particular.
• Muslims cannot personify anyone as a Prophet, if his name is not mentioned
in the Quran.
• Nor can they deny the Prophethood of anyone whose name is mentioned in
the Quran.
• If someone believes in Allah without believing in Prophets, his faith is
unacceptable.
• Prophets were sent to accomplish four main functions:
I. Recitation of the verses of God.
II. Purifying their people.
III. Teaching them the divine guidance and the wisdom.
IV. To deliver the Allah’s warning.
• The rest responsibilities are hidden in these four functions such as the
promulgation of divine law, the establishment of the prayer or divine
worship, and the maintenance of justice and so on.
• The words Nabi and Rasul are used for the Prophets in the Holy Quran a
Rasul is a Prophet who brings a new Shariah(law) and Nabi is the Prophet
who does not bring a new Shariah but follow the previously divine law but
follows the previously revealed divine laws.
• All the Prophets were human beings sinless and perfect.
• Their brought up is always managed by Allah. They led a chaste life,
fulfilled the responsibility of conveying the divine guidance to their
respective nations bore hardships in the way of Allah and had no material
desires from their nations. As mentioned in the Quran:
“Did He not find you an orphan and give [you] refuge?
And He found you lost and guided [you],
And He found you poor and made [you] self-sufficient.” 93: 6-9)

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• Their message was always the same in purpose that is to establish the law of
one God.
• Their whole life is an example of truth, nobility, purity of nature, high
thinking and the most exalted form of humanity.
• Quran repeatedly mentioned these qualities:
➢ “These (Prophets) were the men to whom we gave the Book and
authority and prophethood…” (Chp 6, verse 89)
• Almost 124000 Prophets were raised for the guidance of people of different
ages and nations.
• Allah says:
➢ “For every nation there was a guide(Prophet)”(Chp 13 verse 6)
• They were given clear signs and miracles by Allah almighty to support them
in their mission.
• About 25 of the Prophets are mentioned in the Holy Quran are
1. Hazrat Adam. (The First Prophet of Allah)
2. Hazrat Idris
3. Hazrat Noah ( also known as Adam Sani)
4. Hazrat Hood
5. Hazrat Ibrahim ( also known as Khalil Ullah)
6. Hazrat Islamial, (The ancestor of Prophet Muhammad ‫ﷺ‬, also known
as Zabi ullah)
7. Hazrat Ishaq ( The founder of Bani Israeel)
8. Hazrat Yaqoob
9. Hazrat Yousaf (The most beautiful person on earth)
10.Hazrat Ayub
11.Hazrat Shoaib
12.Hazrat Mosa (also known as Kaleem Ullah)
13.Hazrat Haroon ( Maternal cousin of Hazrat Musa)
14.Hazrat Lut
15.Hazrat Younas
16.Hazrat Daud
17.Hazrat Zulkifl
18.Hazrat Sulaiman
19.Hazrat Iliyas

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 20.Hazrat Zakria
21.Hazrat Yahya
22.Hazrat Isa (also known as Rooh Ullah)
23.Hazrat Al Yasha
24.Hazrat Khizar
25.Muhammad ‫ ( ﷺ‬Khatam un Nabiyeen, the last Prophet of Allah, also
known as Habib ullah)
• The first Prophet was Hazrat Adam and other Prophets followed him.
• The line of the Prophet came to an end with the arrival of Prophet
Muhammad.
• Allah has granted miracles to His Prophets.
• As Hazrat Ibrahim was thrown into fire and was miraculously saved.
• The Quran says:
➢ “O fire be cool and (a mean of) safety for Ibrahim.” (Chp 21, verse
69)
• the special distinction enjoyed by Mosa is as:
➢ “And to Moses Allah spoke directly.” (Chp 4, verse 164)
• The Quran also mentioned the Prophetic signs of Hazrat Mosa as his stick
would turn into a moving snake as he putted down.
➢ “But when he (Mosa) saw it moving as if it had been a snake, he
turned back in retreat” (Chp 28, verse 21)
• Quran also describe the miraculous birth of Jesus and his ability to speak
while he was just an infant.
• Surah 19 says:
➢ “he (Jesus) said; I am indeed a servant of God, He has given me
revelations and made me a Prophet.” (Chp 19, verse 30)
• The line of Prophet came to an end by the arrival of the Holy Prophetpbuh.
• He is ranked high among the Prophets of Allah.
• The Holy Quran, the last revelation from the Allah almighty was revealed to
him.
• He was blessed with all miraculous acts, which were granted to different
Prophets Individual.
• He was an embodiment of all those good qualities which are possible in any
human.

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• His prophethood is universal he is the Prophet for every nation and every
time.
• The universitility of the Holy Prophet is declared in the Holy Quran.
➢ “Say O Muhammad; O mankind! Lo! I am the messenger of Allah to
you all.”
• The teachings cover all aspects of human life such as economics, politics,
social, morality, worship and faith.
• He himself is a perfect and complete model for the people to follow.
• The Holy Quran says:
➢ “Verily in the messenger of Allah you have the best example.”
• The distinctive quality of his prophethood is that it marked the completion
and perfection of the religion.
• Allah says:
➢ “This day I have perfected your religion for you and completed my
favor upon you and chosen Islam as your religion.” (Chp5, verse 3)
• The Holy Prophet marks the end of Prophethood.
• Allah declares him the last Prophet in these words:
➢ “Muhammad is not the father of any man among you but he is the
messenger of Allah and the seal of Prophets” (Chp 33, verse 40)
• As the Prophet himself said: “ There would be no Prophet after me.”

• At the time of Tabuk expedition Hypocrites mocked Hazrat Ali, not to go for the
war and called him coward. He chased the Prophetpbuh and requested him to take
with him. But the Prophetpbuh said:
➢ “Will you not be pleased that you will be to me like Haroon to Musa,
except there will be no prophet after me.”

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5- Belief In The Last Day:

• Belief in life after death, bodily resurrection, final judgment and the eternal
life in Paradise and (or) Hell is one of the articles of faith.
• This world as we know it will come to an end one day and the dead will rise
from their resting place for their final and fair trial.
• Muslims believe that the time of Qiyama is preordained by Allah but is
unknown to man.
• The trials and problems preceding and during the Day of Resurrection are
described in detail in the Quran and Hadith. The Quran says:
“Anyone who denies God, His angels, His books, His messenger and the
Day of Judgment has gone far, far astray.”(4:136)
• Islam teaches us that there are four definite stages of every human life.
• The first is in the womb of our mother. There, the flesh is united with the
spirit.
• According to a tradition of the Holy Prophet, this joining takes place some
time after the fortieth day of conception.
• The second stage of our life begins in this world.
• We are born, grow from children to adults and then reach old age and die.
• Some people die in their youth while others live longer than most.
• The third stage starts after our death.
• A person’s life on this earth ends with his/her death, after which another life
begins in the state of Barzakh, which is an intermediate state in which the
soul is placed after death till resurrection.
• The state of grave is therefore, the same state as that of Barzakh.
• Immediately after death the lesser Judgement or Qiyamat-e-Sughra takes
place, after which the righteous are spoken of as tasting the fruit of their
good deeds while the evil doers have to taste the evil consequences of their
wrong deeds.
• The fourth and final stage of our existence is eternal.
• It will begin with the end of the world.
• The entire universe with all forms of life will be brought to its ends by its
Creator.
• At many places in the Quran the details of the onset and outcome of the Day
of Judgment have been given.
• That Day will start by the first blow of Trumpet by Hazrat Israfil.
• The Quran says:

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 ➢ “When the Trumpet is sounded a single time. When the earth and its
mountains are raised high and then crushed to powder with a single
blow. On that Day the Great Event will come to pass.” (69:13-15)
• The second Trumpet will be blown and there will be resurrection of
everything that existed in this world.
• A new world will emerge with a new sky.
• All human beings who had lived on this earth since its inception (start) will
come back to life, this is called Hashr.
• Now all humans will stand before Allah for accountability of all their deeds
in the worldly life. Allah will set the Scale of Ultimate Justice.
• The account of our deeds will be examined in many ways.
• Some people will be interrogated in secrecy and if the person concerned
confesses his/her sins honestly, fearing Allah, they will be pardoned.
• Some will be subjected to a very severe interrogation during which they will
have to explain their each and every deed and utterance.
• The people undergoing such an interrogation will be sent to Hell.
• No injustice will be done on the Day of Judgement.
• People’s hands, feet and tongue will bear witness against them.
• There will be no bargaining, no friendship or intercession.
• Our good and evil deeds will be sorted out.
• If we persecuted or harmed anyone in any way, we may lose some of our
good deeds to them by way of compensation and if we have no good deeds
left then the other person’s bad deeds will be transferred to our account.
• Then our deeds will be weighed on the scale mentioned before and the true
weight of our conduct will be shown to us.
• People will be given their book of deeds which they will be asked to read.
• The good will be given their record in their right hand, while the sinners in
their left hand or from behind their backs.
• The Qur’an says:
➢ ‘’then he who is given his record in his right hand will have an easy
reckoning (calculation) and return to his people well pleased. But
whoever is given his record from behind his back will cry out for
destruction and he will enter a blazing fire.’’ (84:7-12)
• Finally according to the deeds people will be awarded forever and ever.
• The Quran promises eternal dwelling place as a reward in Paradise for the
pious and the righteous.
• The evildoers and the sinners, on the other hand will be given horrible
punishment.

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• When the judgment is finished, a bridge will be stretched over the top of the
pit of Hell.
• This bridge, called the Sirat, will lead to Paradise which will be on the other
side.
• Everyone will have to cross this bridge(Sirat).
• The Prophets and the righteous people will zoom right over and enter
Paradise.
• The treading of the bridge by the people will be based on the nature and
enormity of their good or bad deeds.
• The two states of Heaven and Hell are not spiritual.
• They will be experienced in physical forms by the new bodies with which
Allah will raise men up.

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6-Belief In Predestination:

• Belief in the Divine Decree (order by a leader) is mentioned in the Imaan-e-

Mufassal.
• This means that everything, good or bad, is decided by Allah, is an article of
faith and without this our faith is not complete.
• Faith in predestination means that the Most High Allah has decreed all
things; whatever happens in the world whether it is concerning the
conditions and operations of things or the happenings in our lives is decided
by Allah.
• The belief in Divine predestination includes belief in 4 things:
• Allah is the creator of everything. According to the Muslim Faith, Allah is
the sole Creator and Cherisher of the universe. His power is not limited in
any sphere.
• The Qur’an says:
➢ ‘’ Allah is the Creator of all things and He is the Guardian over all
things’’ (39:62).
• Allah knows everything; what has, is and will happen. Therefore it will not
be wrong to say that God not only has knowledge of each and every affair of
the entire universe but also all the matters and occurrences are under His
control. ‘’…He knows what is in front of them and what is behind
them…’’ (2:255)
• Allah has recorded all that has passed, all that is happening and all that will
happen.
• We know from the Ahadith of the Holy Prophet that amongst the very first
creations of Allah was the pen. He commanded it to write down His
knowledge.
• Thus all that is to happen is contained in the written tablet of the decrees of
Allah which is called the Loh-e-Mahfooz.
➢ ‘’Are you (Prophet) not aware that God knows all that is in the
heavens and the earth? All this is written in a Record which is easy
for God.’’ (22:70)
• Whatever Allah wills, happens and whatever He wills not, does not happen.
We ourselves can see the Divine Will in many objects and phenomena
around us.
• The Qur’an invites us to appreciate by saying:
➢ ‘’It is not permitted to the sun to catch up to the moon, nor can the
night outstrip the day; each just swims along in its own orbit
(according to the Divine Will)’’ (36:40).

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• These are demonstrations of Allah’s unlimited power and command.
• Similarly, man, the most supreme creation of Allah is no exception to this
Divine Will.
• Humans have been granted liberty and free will, but at the same time they
are submissive to the laws of nature.
• Allah has predestined the span of every person’s life, their share of good and
ill fortune and the fruits of their efforts in accordance with His eternal
knowledge.
• This is to say that He has ordained (designed) the things as they were to take
place in this world and in the life to come.
• This however does not imply that whatever we do is predestined to be done
by us and we have no freedom of action.
• No one is forced to do a certain thing because of its predestination.
• Allah has given every human the ability to do good or bad in life. People
decide what to do, but Allah has knowledge of our deeds even before we
were created.
• He knew what we could and would do but does not make us do it.
• Constant praying to Allah is important because ‘’dua’’ or humble invocation
is the only thing that can change our destinies
• While Allah has given free choice to people, man has also been shown the
correct way by means of revelation through His prophets.
• Man has the final choice to accept or decline this Divine guidance. His
choice rests on his will as the Qur’an says: ‘’ Surely, We have shown him
the way, whether he be grateful or ungrateful (rests on his will)’’ (76:3).

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