Islamiyat Complete

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Wednesday, February 24, 2020

WEEK 07
DAY 01(Paper 02)
Paper Pattern 2058/02
Marks: 50
Time: 1 hour 30 minutes
Q1. Hadiths [8]
(a) [4]
(b) [4]
Q2. History and Importance of Hadith [14]
(a) [10]
(b) [4]
Q3,4,5: [14] Marks each
 Rightly Guided Caliphs
 Pillars, Articles, Jihad
(a) [10]
(b) [4]
Introduction to Syllabus
1. Major teachings in the Hadiths of the Prophet
Two groups of passages are set for close study. These relate to:
➢ Individual conduct
➢ Life in the community.
2. The history and importance of the Hadiths

Candidates should study:
➢ The history of the compilation of the Hadiths;
➢ The earliest collections;
➢ The main musnad and musannaf collections;
➢ The main compilers and their activities;
➢ The methods based on examination of the chain of transmitters (isnad) and the text (matn)
of a Hadith to test the reliability of the Hadith;
➢ The main features of the six collections of Sunni Hadiths and the four collections of Shi‘a
Hadiths;
➢ The major themes of the Hadiths as these are contained both in the passages set for special
study and in other similar passages;
➢ Their use in legal thinking, and their relationship with the Qur’an, consensus (ijma‘) and
analogy (qiyas);
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➢ Their significance in thought and action in Islam .
3. The period of rule of the Rightly Guided Caliphs and their importance
as leaders
➢ The main events of the rules of the four Caliphs;
➢ Their policies in maintaining and expanding the state;
➢ Their approaches to leading the community;
➢ Their main achievements;
➢ The main difficulties they encountered;
➢ Their significance as examples of leadership;
➢ The importance of their rules as models for government today;
➢ Their importance as examples for Muslim communities in their relations with other states.
4. The Articles of Faith

➢ The Six Articles of Faith:
➢ God, including what Muslims believe about him;
➢ Angels, their nature and duties;
➢ Books, their contents and purpose;
➢ Prophets, their character and function;
➢ God’s predestination and decree, its meaning and significance;
➢ Resurrection and the last day, the main events and its significance.
The Five Pillars of Islam:
➢ The declaration of faith, shahada, including the significance of what it contains;
➢ Prayer, salat, including preparations, its performance and importance, congregational
prayers on Fridays and festivals, times of prayer, the place of prayer, private prayer, delayed
prayer;
➢ Alms-giving, zakat, how it is performed and its significance in the community;
➢ Fasting, sawm, including the way it is observed, its significance and those exempted;
➢ Pilgrimage, hajj, including the main observances involved and their significance.
Jihad in its range of meanings, physical, mental and spiritual.

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1 Choose any two of the following Hadiths, and:

 (a) Describe their teachings about what Muslims believe; [4]
 (b) Explain how Muslims can put these teachings into action. [4]
(a) Main Teachings : [2] marks
• The key words in this Hadith Nasihah which means sincere advice.
• Islam is based on sincerity which means to follow the faith of Islam fully and with dedication. Prophet
said, “Indeed sincerity leads to piety and indeed piety leads to paradise.”
• Sincerity to Allah means that Muslims should have firm belief in the Oneness of Allah and to reject
shirk. Sincerity to His Book means believing that the Quran is the scared word of Allah. Being sincere
to Prophet (P.B.U.H) is acknowledging him as the last Prophet (P.B.U.H) of Allah.
• Sincerity to the leaders of the Muslims means following their leadership and not creating disorder.
Sincerity to common people means to help others in difficulties and not to cause discomfort to
anyone.
(b) Action: [2] marks

• Muslims can put into practice the teachings of this Hadith by showing sincerity towards Allah by
implementing His Sharia (Law) in their lives and by fulfilling the obligations of Islam such as being
punctual in their prayers, fasting in Ramadan and paying Zakat etc.
• Sincerity to the Quran can be shown by acting on and respecting its content by explaining the Quran
to other, helping by obeying the Prophet (P.B.U.H) and following his example of mercy, justice,
honesty, religious tolerance and more of his noble traits.
• A practical example of the implementation of the Hadith is the example of the companions of the
Prophet (P.B.U.H) standing by him through all the hardships inflicted by the Makkans.
• Sincerity to Common people can be practiced by helping and guiding them, showing them kindness
and respect and living in harmony with each other for example friends at school or colleagues at
work.
• This hadith teaches to have concern for others around us. Concern for others’ welfare is a cardinal
part of Muslim’s faith. It can be regarded as a sign of sincerity to the teachings of Islam.
• The Prophet stressed upon brotherhood and instructed Muslims to show care and concern for
others, especially the less fortunate ones. It keeps the jealousy away and promotes goodwill,
brotherhood and peace.
• It also teaches all Muslims to be a source of good for one another. Both God and His Prophet (pbuh)
have commanded Muslims to work for the welfare of others.
• The bond of brotherhood between Muslims is established by God Himself. Quran says, “Believers
are a single brotherhood.”(49:10)

• The teaching of this hadith can be applied practically by wanting the best for others, wishing well for
everyone and being happy for others in their joyous times and genuinely sorry for them when
something bad befalls them.
• The application of this hadith is not confined to choosing the same material things that one chooses
for oneself but rather genuinely responding to the needs of others. for instance, if one wishes good
health for one’s own family the same should be wished for others.
• A Muslim should never take pleasure in another’s misfortune rather he/she should be always willing
•
to come to the aid of all fellow Muslims and humanity at large
• When Prophet (pbuh) established brotherhood, the Ansaar preferred their Muhajirin brothers over
themselves. An example of the implementation of this Hadith in present time could be of countries
giving refuge to people who have left their country on account of political strife, discrimination or
war etc. On a personal level Muslim could contribute towards the fund being raised for the refugees
or give their zakat to Muslim charities to help them and others in need.
Stages of Compilation of Hadith
1. Companions of the Prophet (pbuh)
Prophet’s (pbuh) lifetime:

After the migration to Madina the Holy Prophet (pbuh) encouraged his companions for the
preservation of Hadith. On the occasion of farewell pilgrimage he said, “He who is present here
should carry this message to him who is absent.” Thus the companions of the Holy Prophet
(pbuh) considered it their duty to preach hadiths to those who had not seen or heard him.
The Prophet (pbuh) had entrusted some of his companions with the task of writing down
agreements, letters and other official documents. For example , Suraqa bin Malik was given a
pledge of protection in writing by the Prophet (pbuh) at the time of migration to Madina.
Treaty of Hudaibiya was drawn up between the Muslims and the Makkans. Hazrat Ali wrote
down the terms of the treaty.
Abu Shah, a man from Yemen, was given the permission by the Prophet (pbuh) to write down
the sermon he delivered after the conquest of Makkah.
Prophet (pbuh) also sent letters to different kings and emperors inviting them to Islam for
example Najashi of Abyssinia, Hraclius, the Byzantine emperor etc.
Hazrat Ali wrote down instructions given by the Prophet (pbuh) from time to time. He also
maintained a booklet of the orders and instructions issued from time to time by the Holy
Prophet (pbuh) which came to be known as Sahifa e Ali (Booklet of Ali).
After Prophet’s (pbuh) Death:
• After Prophet Muhammad (P.B.U.H) death, the need to preserve is a Hadith was stronger and
urgent because these were the most authoritative interpretation of the Quran. Hadiths also served
as a source of guidance for the young Islamic community, struggling to determine how to live
according to Allah’s will, with the Prophet Muhammad (P.B.U.H) no longer amongst them.
• The Prophet Muhammad’s (P.B.U.H) companions had the responsibility of teaching new generation
of Muslims and new converts about the life and faith of the Prophet Muhammad (P.B.U.H) they had
never known.
• Companions who spent the most time with a Prophet Muhammad (P.B.U.H) like his best friend
Hazrat Abu Bakr, his cousin and son in law Hazrat Ali and his trusted advisor Hazrat Umar are
sources for only a small numbers of Hadiths.
Hazrat Abu Bakr narrated 142 hadith. Hazrat Ali narrated about 536 , Hazrat Umar it is believed narrated
537 Hadiths.
It appears that these Companions preserved the spirit of the Prophet Muhammad (P.B.U.H) teachings in
their actions and method of reasoning rather than by his Hadith directly.
• It was often the most junior among the companion who became the most prolific collectors and
transmitters of Hadith.
Abu Huraira who knew the Prophet Muhammad (P.B.U.H) for only three years, is the single largest source
of Hadiths, with close to 5374 narrations. Although he did not write them down in his early career, by the
time of his death he had boxes full of the sahifas (collections of Hadith) he had compiled through
Hammam ibn Munabbih and known as Sahifah Sahiha.
‘Abdullah ibn Umar’was 23 year old when Prophet Muhammad (P.B.U.H) died and he is the second largest
source of Hadith narrating 2630 of the Prophet Muhammad’s (P.B.U.H) sayings. He maintained a booklet of
Prophet’s sayings and actions, which was known as “Sahifa al Sadiqah”
Abdullah Ibn Abbas was in his early teens when the Prophet Muhammad (P.B.U.H) passed away and he is
the fifth largest source for Hadith with 1660 hadiths to his credit. Though these narrators knew the
Prophet Muhammad (P.B.U.H) for only a short time they amassed their vast volumes of Hadiths by seeking
them out from the most senior companions.
Ans ibn Malik who had entered the Prophet Muhammad (P.B.U.H) household at the age of ten as a servant
is the third largest source of Hadith and is known to have transmitted 2286 Hadiths.
Abdullah ibn Masud was one of the earliest companions and remained close to the Prophet (pbuh)
throughout his life. After Prophet’s (pbuh) death, he went to Kufa and narrated the Hadiths to new
converts. He is said to have reported 848 Hadiths.
• Wives who had spent much time with Prophet Muhammad (P.B.U.H) are known as authentic
sources of Hadith.
Hazrat Aisha who narrated 2210 sayings of the Prophet Muhammad (P.B.U.H) is regarded as the fourth
source of Hadith but was also a critic of incorrectly quoted ones. She did not accept any hadith until she
was fully satisfied as to its meaning and authenticity.
Some other wives of the Prophet were also looked upon as vital custodians of hadiths and were
approached for instructions by other companions. The names of
Hazrat Umm-e-Salamah (378Hadiths) Hazrat Hafsa(65 Hadiths) , Hazrat Umm-e-Habibah and Hazrat
Maimunah are among the earliest and most distinguished transmitters.
2. Successors of the Companions(Tabe’een)

• The generation who learned from the companions became known as the Successors (al-Tabe’een)
They recorded the Hadiths that their teachers narrated to them about the Holy Prophet’s (P.B.U.H)
words, deeds, and rulings in collections called Suhuf.
In addition to Compiling their own collections from the lessons of the companions these successors
also passed on the collections (Suhuf) of companions. These collections were passed down from
teachers to students and from fathers to sons. An example of Sahifa that has survived intact today is
that of the successor Hammam ibn Munabbih, which contains 138 Hadiths through Abu Huraira.
• The Hadith had to be heard in order to avoid serious misunderstandings of the Holy Prophet’s
(P.B.U.H) words. Initially the vast majority of Hadith that the successor heard from the companions
were not written down but were transmitted orally . This was because diacritical marks were not
used in the Arabic Script in those days. Hence many words were written identically and could only be
distinguished from each other by context when spoken.
This was the reason why the Muhadditheen (scholars) doubted the authenticity of Hadith
transmitted from a narrator who had not heard it being read out by a teacher.
• The Umayyad caliph Umar Bin Abdul Aziz ordered the governor of Madina to record all the Hadiths
of Holy Prophet (P.B.U.H) concerning administrative and taxation matters. Apart from the Hadith the
verdicts and saying of the companions and of the Holy Prophet’s (P.B.U.H) family were also compiled.
Later the well-Known Hadith transmitter and successor al-Zuhri considered writing down the Hadith
as absolutely essential for accurate transmission.
• The most authoritative collection of Hadiths was al-Muwatta compiled by imam Malik Ibn Anas
which can be termed as a legal text book for in it he employed Hadiths together with the Quran to
establish points of legal teachings.Legal decision drawn by him were based on deductions from the
Quran, Hadith and Ijma. It contained 1720 Hadiths
• However, in the late second/early third century A.H, there was a shift towards musnad collections.
In these, all the hadiths narrated from a certain Companion would fall into one chapter, and all those
from another would fall in the next chapter, etc. The musnad compilations were divided into chapters
whose headings were identified by the name of a particular companion, such as, hadiths of Hazrat
Abu Bakr R.A , hadiths of Hazrat Ali R.A, or hadiths of Abu Huraira etc. The most famous musnad is
that of Ahmed Ibn Hanbal, which consists of 27647 hadiths.
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Thursday, February 25, 2020

WEEK 07
DAY 02(Paper 02)
a) Main teachings: [2] Marks

➢ The teaching of this Hadith focuses on the manners of social conduct being a part of Muslim
community. Actions of controlling one’s speech, being kindly to neighbours and showing hospitality
to guests.
➢ The emphasis is on the words ‘let him who believes in Allah and the Last day’ before every action
signifying that noble and good actions are an outcome of one’s belief.
➢ Islam is religion of peace and it teaches believers that one should try and maintain peace harmony
and goodwill in the community and the wider world and be a source of benefit to others by showing
kindness generosity and mercy to others at all times.
➢ One’s speech can do much good as well as much harm. The Quran says, ‘Not a word does he utter
but there is a watcher by him who records it’. (50:18) Prophet links faith directly with speech by
saying “ Muslim is he, from whose tongue and hands other Muslims are safe”
(b)Action: [2] marks
➢ The hadith above emphasizes the importance of rights of others on a believer and a Muslim’s duties
towards other people by making sure that they use their speech responsibly.
➢ They must not use it to backbite or slander anyone or to curse any individual. Muslims today can
follow his examples and remain calm when in a difficult situation and use their speech to resolve
issues and conflicts for example mediating between class fellows or people at work place to resolve
a dispute. Similarly, rights of neighbours may be looked after by sharing food and not causing
discomfort for them.
➢ It is a sunnah of the Prophet to accompany the guest to the door when he leaves. The Prophet’s
companion Abu Talha and his wife welcomed a hungry immigrant into their home and even though
they had barely enough food for their children. They offered him whatever they had. In recognition
of the act of theirs, the following verse was revealed, “They give preference to other first.
Whoever is saved from the greed of his own soul will be successful.” (59:9)
➢ This hadith teaches that Islam is a very simple religion and to gain Allah’s pleasure and reach paradise
one has to simply follow the basic principles of Islam.
➢ Allah has laid down clear rules about what is lawful and unlawful and He expects man to be obedient
to Him. By following these rules Muslims can gain Allah’s pleasure and thus paradise and this is
whatthe Prophet confirmed. He said, “Avoid What I have forbidden you to do, and do your utmost
what I have ordered you to do.”
➢ Fulfilling the rights of Allah by performing prayer and observing fast and to have the knowledge of
religion to differentiate between Halal (lawful) and Haram(unlawful) is obligatory on every Muslim.
➢ Zakat and Hajj are two pillars that are compulsory only on those Muslims who have the means of
fulfilling them, hence have not been mentioned in the hadith.

➢ Muslims can act upon the teachings of this hadith by obeying Allah wholeheartedly and by practicing
the pillars of Islam e.g by performing 5 daily prayers in congregation within the prescribed time
which will develop piety and bring them closer to Allah.
➢ Being regular and punctual in one’s prayers and performing them sincerely and on time regulates our
lives. Fasting in the month of Ramzan makes us conscious of the hardships of the poor and develops
sympathy.
➢ Muslims must be conscious of what is allowed and not allowed in Islam at all times e.g. they should
be fair in trading, not take riba etc. Similarly, Cheating, smuggling, adulteration, drinking wine, lying
and oppression are obstacles to a peaceful society and success in the hereafter.
➢ Other acts of worship like waking up to say tahajud prayers following the Prophet (P.B.U.H) Sunna
and fasting in addition to Ramzan on Mondays and Thursdays etc, bring Muslims closer to Allah and
earn them greater rewards. During Prophet’s life time when azaan was announced all worldly
activities were suspended.
Successors of the Successors (Taba’eTabe’een)
• From the early third to the early fourth century A.H, a3 large number of scholars compiled hadiths. This period
that followed the Successors of the companions is considered the golden age of Hadith compilation. Hundreds of
thousands of hadiths were compiled by the Successors of the Successors in the form of Sunan / Sahih/ Musannaf
books.
• A sunan was organized topic wise and thus could easily be used as a large reference and it focused on Hadith Nabvi
(Prophetic Hadith) with full isnad. The scholars who compiled the sunnan, devoted great efforts in ensuring the
authenticity of its contents and only used Hadiths that were proven authentic.
This emphasis on authenticity led many of the collections produced in the sunan movement to be called sahih
books by the authors or the Muslims readers.
Foremost amongst the Muhadditheen(scholars) were Abu Abdullah Muhammad ibn Ismail al-Bukhari
(d.870) and his student Muslim ibn al-Hajjaj (d.875). Their books were the first of ‘sahih movement’.
The Sahihayn (the two sahihs) of Bukhari and Muslim became the most famous books of Hadith in sunni Islam.
1. Sahih of Bukhari:
• It was compiled by Muhammad bin Ismail al-Bukhari.
• He devoted 16 years to sifting the Hadiths that he included in his Sahih(Bukhari) from a pool of 600000 hadiths.
• It contains 97 chapters according to topics. There are 7397 full Hadiths with full isnad in Sahih of Bukhari however,
these would only be 2762 if the repetitions are excluded.
• Sunni Muslims regard it as the most authentic collection of Hadith.
2. Sahih of Muslim:
• compiled by Muslim bin Al-Hijaz
• He traveled widely to gather his collection of ahadith and Out of 300,000 hadith 9200 were accepted as authentic.
There are a total of 2,200 hadiths without repetition.
• It contains 54 chapters and does not have legal commentary like Bukhari.
• Muslims kept all narrations of a certain hadith in the same section but without the commentary reports from
companions and later figures.
• Other participants in the Sahih movement also focused on hadith with strong and reliable isnad but they also
included some weaker hadiths because they were widely used among jurists or because the authors. Four of these
books attained great renown
3.Sunan of Abu Daud:
• He was a close student of Ahmad Ibn Hanbal.
• He collected 500,000 hadith in 20 years research, but included only 4,800 in this collection.
• He made a series of journeys to meet most of the foremost traditionists of his time and acquired from them the
most reliable hadiths, quoting sources through which it reached him.
• He collected hadiths which no one had ever assembled together.
4.Jami of Tirmizi:
• He was a disciple of Bukhari.
• It contains 3,956 Ahadith, and has been divided into 50 chapters according to topics.
• His method was that of placing the heading first, then mentioning one or two Ahadith which were related to the
heading.
• His book bears the distinction of being one of the oldest texts dealing with the difference of opinion amongst the
various law schools. It also includes detailed discussion of their authenticity
5.Sunan of al-Nasai:
• He was a student of Bukhari
• It has about 5,270 hadiths, including repeated narrations. It contains 52 chapters.
• It contains the fewest da‘eef (weak) hadiths among the six books after Sahih al-Bukhari & Sahih Muslim
• There is not a single mawdhoo (fabricated) hadith in it.
6.Sunan of ibn Majah:

• It was compiled by Ibn Mājah.
• It is widely considered to be the sixth of the six collection of Ḥadīth .
• It consists of 4341 ahadith in 37 chapters.
• It includes 1339 additional aḥādīth, which are not found in the other five major books of Ḥadīth.
These four books together with the Sahihayn of Bukhari and Muslim have come to be known as the SihahSitta. ‘The Six
Sound Collections’. With their compilation the Shaih/ Sunan movement and the Hadith tradition reached its climax.
Shia Collections
Like Sunni Muslims Shia Muslims also accepted Hadiths as source of understanding the Quran and as guidance in
everyday matters. They however, only consider those Hadiths as most reliable that based on the authority of Hazrat Ali and the
twelve imams, who are the descendants of Hazrat Fatima and Hazrat Ali. The prominent Shia collections are:
1. Al-Kafi fi ilm al-din (The sufficient book) is a Shia collection of Hadith compiled by the Abu JafarMuhammad ibn
Yaqub al-Kulayni. It has three sections Usul al Kafi which is related to history morals and ethics prayers and worship
and the Quran, Furu al-Kafi which is about with practical and legal issues and Raudat al-Kafi which includes various
Hadiths transmitted from the imams. Altogether al-Kafi comprises over 16000 Hadiths.
2. Man la yahduruhu al-Faqih is a Shia Hadith collection by the famous scholar Abu Jafar Muhammad ibn Ali
ibn Babuyah al Qummi commonly known as ibn Babuyah or Al shaykh al-Saduq. This collection has just over 9000
Hadiths.
3. Tahzib al-Ahkam has been compiled by the shia scholar Abu Jafar Muhammad ibn Hassan Tusi commonly known as
sheikh Tusi. This work comprises close to 13600 Hadiths.
4. Al-Istibsar is a Hadith collection also by sheikh Tusi. It includes the same topics as Tahzib al-Ahkam but in a shorter from.
All of these four collections were compiled during the period from the mid-fourth to mid-fifth centuries Hijri.
Need to compile Hadiths

• In the century following the time of the Rightly guided caliphs, the Muslim community passed
through a period of unrest and civil wars. As a result some Hadiths were forged by different parties,
who tried to manipulate the authority of the Sunnah. The major concern of the Muslim scholars was
to distinguished authentic hadiths from the forgeries.
• 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 and new converts could use the Prophet’s example to clarify and
resolve questions and disputes
• After the end of the era of the Rightly Guided Caliphs in 661 , there was much turmoil. There was an
urgent need to provide religious and political guidance to the growing Muslim nation.
• Another reason why Hadiths were compiled was the need to provide religious and political guidance
to the growing Muslim nation.
• The Prophet Muhammad (P.B.U.H) the final authority on secular and spiritual matters was no longer
present to clarify adjudicates or resolve questions and disputes.
• The new generations of Muslims and the ever-increasing converts of the Islamic world needed
correct guidance on true Islamic way of life based on the exemplary model of Prophet Muhammad
(P.B.U.H).
• From the middle of the latter half of first Hijri century, most of the Prophet Muhammad’s (P.B.U.H)
companions who had direct and first hand knowledge of the Prophetic tradition were themselves
passing away due to age or wars, and a need was felt to preserve the Hadiths of the Prophet (pbuh)
even more with their demise.
• Islamic jurisprudence especially Ijma and Qiyas 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.
• Some political leaders used to fabricate Hadith to enhance and justify their own position.
• Some overzealous teachers perhaps with good intention made up Hadiths to advance moral and
religious teachings in the name of Islam.
• Some heretics under the guise of scholars falsely attributed sayings to the Prophet Muhammad
(P.B.U.H) with the sole intention of undermining Islam.
• Finally the collection of the Prophetic tradition by Hadith scholar can be justified by the Quran itself,
“You have indeed in the Messenger of Allah a beautiful pattern of conduct.” (33:21)
• 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 Qur’an and it was with the help of the Hadith movement that the
Prophet’s Hadiths were preserved and spread for all time. This important and formidable work took
several generations to complete but was performed in earnest and with great care by dedicated men
and women of strong faith and indomitable spirit.
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Friday, February 27, 2020

WEEK 07
DAY 03(Paper 02)
Main Teachings : [2] marks

(a)
➢ In this Hadith the Prophet has given Muslims a few examples of act of charity that they should
perform on a daily basis.
➢ Charity here does not refer only to the act of giving money in the Allah’s way but in fact it is used
comprehensively to include any act or gesture that would help the community and would increase
awareness of Allah and His bounties.
➢ Islam teaches Muslims to reflect upon even the smallest of Allah’s favors which are often taken for
granted such as the smooth and proper functioning of our joints and organs in the body. In return it
asks believers to be humble and thankful to Allah by being kind helpful and charitable towards others
in the society regardless of their faith and culture. Prophet (pbuh) said, “The best amongst people is
the one who is a source of benefit for the people.”
➢ worship of Allah is not restricted to acts like salat or sawm but it includes every day acts of kindness
to help and support the community such as those listed in the Hadith.
(b) Action : [2] marks

➢ Muslims today must perform all their actions with the intention of benefiting others as it one of the
fundamental principles of Islam. Social responsibility is the essence of this Hadith and Muslims can
practise it by greeting others with a smile, giving correct advice when asked, feeding the hungry etc.
➢ In social life, a positive role can be played in different ways e.g by Settling disputes with justice,
helping people mount on their conveyance or carrying their belonging, removing any hindrance from
the road.
➢ Even the smallest deeds of righteousness must be given importance as they may carry the greatest
reward; e.g helping the blind to cross the road.
➢ Prophet (pbuh) was kind and helpful even to his enemies as he helped and served the old woman
who regularly pelted him with rubbish on his way to prayer. He used to share his meals with guests,
supported orphans and helped poor.
(a)Main Teachings : [2] marks
➢ The teaching of this Hadith clearly states that removing or wanting to remove evil wherever one
may find it is a fundamental characteristic of a true believer. The Hadith refers to the obligation on
Muslims, at the various levels of authority, to tackle evil in order to remove it.
➢ It teaches not only to abstain from evil but also to prevent others from unrighteous deeds. It is
unworthy of a believer to ignore any evil practice in his presence. Quran says, “You are the best of
the people evolved for mankind, enjoining what is right, forbidding what is wrong and believing
in Allah. ” (3:110)
➢ It emphasizes that virtue and righteousness should be encouraged whereas evil should be
discouraged at every level. Moral health of the community should not deteriorate and whenever
there is any sign of decadence in any quarter, it should be checked.
➢ This is obligatory for all but especially for those who have authority and for organisations that have
the power to bring about the necessary change such as the ruler or governor of a place the police
or the local judiciary the media. Distancing oneself from evil and being quiet “is the weakest
response.”
➢ Every Muslim can implement the teachings of this Hadith in their lives. The scale of their influence
may very but everyone is required to play their part in bringing about a positive change.
➢ Correcting social evils like preventing or reporting electricity theft or tackling corruption in an
institution by taking strong action against any member of the workforce found to be taking bribes
etc.
➢ If wrongdoings are ignored and allowed to continue, no matter how minor they may appear to be,
they can become grave problems for the community.
➢ Holy Prophet (P.B.U.H) said, “The best type of jihad is speaking a true words in front of a tyrant
ruler.” Holy Prophet (P.B.U.H) prevented Meccans from idol worship and other social evils and even
faced persecutions for that. He advised his followers to not only help to one who is a victim of
injustice but also to stop the one who is unjust.
M/J 2012
2 (a) According to the teachings of the set Hadiths you have studied, outline the ways in which Muslims
should treat one another. [10]
O/N 2014
2 (a) Outline the main teachings of the set Hadiths about the conduct of Muslims in communal life.
[10]
• The Prophet pbuh described the Umma, the Muslim community as being like
‘a single body-if his eye is affected he is affected, and if his head is affected he is all affected.”
This shows that the community has to be supportive of itself, and that if there is problem in one part of
it, this will be felt throughout the rest. It means that the individual Muslim has to keep the interests
of the community central, and is not to be too focused on his own wants and needs.
• The Ahadith of the Prophet shed a lot of light on the importance of Muslim community life. The first
Islamic community was knitted in such a way that these teachings were inculcated in the core of social
structure. The Prophet pbuh said,
“Religion is sincerity.’ We said: ‘To whom?’ The Prophet said: ‘To Allah, his Book, his Messenger, the
leaders of the Muslims and to their common people.”
Here, he taught us that the belief in the basic doctrines of Islam goes hand in hand with good community
life. Being sincere to the rulers and to be of gentle nature to each other is as important as belief in
Allah, Quran and Prophet pbuh.
• The prophet pbuh also instructed us to show concern for others and to safeguard others from the
mischief of our tongues and hands. On one occasion he said, “None of you truly believes until he
desires for his brother what he desires for himself.” It teaches us that we must behave towards our
fellow Muslims in the same way in which we behave towards ourselves. Because it is only by acting
sincerely towards others we prove that we are true believers
• Similarly, Prophet (pbuh) emphasized on showing concern for others and on helping them by all
possible means and declared it as charity (sadaqah).
“Every person’s every joint must perform a charity every day the sun comes up; to act justly between
two people is a charity, to help a man with his mount, lifting him onto it or hoisting up his belongings
onto it is a charity; every step you take to prayers is a charity; and removing a harmful thing from
the road is a charity.”
So Muslims are required to play a positive role as a part of the community by helping others and by settling
their disputes.
• Prophet pbuh also said, “Whosoever of you sees an evil action, let him change it with his hand, and
if he is not able to do so then with his tongue, and if he is not able to do so then with his heart, and
that is the weakest of faith.”
In this hadith the Prophet pbuh emphasized upon forbidding the community from digressing from the
path of Allah. He prescribed upon all Muslims to stop evil actions by all possible means.
• A sense of responsibility and provision of justice is embedded into the minds of the Muslims as they
follow the doctrines of Islam. “The Messenger of Allah (may Allah bless him and give him peace) sent
Abu Musa and Mu‘adh ibn Jabal to Yaman, and he sent each of them to govern a part. Then he said:
‘Be gentle and do not be hard, and cause rejoicing and do not alienate.”
• The Prophet pbuh also taught Muslims to show mercy to others and stop from usurping the rights of
others. He said, ‘‘God will not show mercy to him who does not show mercy to others.”
This shows that in Islamic community life, Muslims think out of their selves and care about other Muslims.
Therefore, a good Muslim is the one who fulfils the social duties.
O/N2019
2(a) From the set Hadiths you have studied outline the Prophet’s teachings on
the individual conduct of Muslims. [10]
Answer:
• The Prophet’s pbuh character is a perfect role model for all Muslims in their individual and personal
conduct. His ahadith give us teachings about our responsibilities as individuals
• In the first place the Prophet(pbuh) teaches us to be sincere in our beliefs and practices. This means that
we must put Allah before everything else that we do and we must recite the Holy Quran regularly in order
to implement its teachings in our lives. If we do this, we will be able to fulfill all the main requirements of
Islam.
The Prophet pbuh said, “He who studies the Quran is like the owner of tethered camels, if he attends to
them he will keep hold of them, but if he lets them loose they will go away.”
• Modesty is an important features of Islam as it plays a vital role in character building. It holds a key to piety
and good deeds. Faith and modesty are so closely related to each other that either both will be present in
an individual and community or none of the two would be present. Modesty has been particularly stressed
upon as part of faith because it reflects a state of mental piety. Therefore, Prophet (P.B.U.H) said,
“Modesty produces nothing but good.”
• Prophet (P.B.U.H) also emphasized upon individual Muslims to perform obligatory acts of worship i.e salat
and fasting, and to live their lives following Islamic values in order to attain God’s pleasure and enter
paradise. “A man asked the messenger of Allah: do you think that if I perform the obligatory prayers,
fast in Ramadan, treat as lawful that which as lawful and treat as forbidden that which is forbidden and
do not nothing further. I shall enter paradise?” The Prophet (P.B.U.H) said “yes”
• Prophet’s ahadith also contain teachings about taking our responsibility ourselves. He also taught us about
generosity and hospitality. His teachings encourage us to spend our wealth on the poor and the needy and
to exert ourselves in the way of Allah. He also emphasizes upon hard work and earning by lawful means.
He is reported to have said, “No one eats better food than that which he eats out of the work of his own
hand.” It means that we should become self-sufficient and should not depend upon others unnecessarily.
• The Prophet pbuh also forbade his followers from being materialistic or self-centered. Instead he told them
to remember and to strive for the eternal rewards of hereafter. He said, “The world is a believer’s prison
and a non-believer’s paradise.” It teaches us that a true believer always takes this worldly life as a time of
trial and therefore does not indulge in this world too much.
In this way Prophet’s (pbuh) ahadith give us guidance about our individual conduct and help us to become
good Muslims.The Holy Prophet (P.B.U.H) was not merely a Messenger of Allah, he was also a guide and
teacher. The life of Holy Prophet (P.B.U.H) is an example for Muslims to follow in every sphere of life. He
provided teachings regarding every aspect of their community as well as individual life.
2(b) ‘Truly, My mercy overcomes My wrath’. This is a Hadith Qudsi. What is special about
Hadiths of this kind? [4]
• Hadith Qudsi is the divine hadith they are the reports of what Allah said, but they are not words of
Allah.
• The meanings of this hadith were revealed to the Prophet (P.b.U.H) and he put them in his own words.
• The Hadith qudsi differs from the Quran as the Quran is the words of Allah unlike the Hadith Qudsi
Therefore Hadith Qudsi is not included in Quran.
• Some of Hadith Qudsi are
“Pride is My cloak and greatness my robe, and he who competes with Me in respect of either
of them I shall cast him into Hell-Fire.” And
“Spend on charity, O son of Adam and I shall spend on you.”
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Monday, March 01, 2021

WEEK 08
DAY 01(Paper 02)
Main Teachings : [2] marks

(a)
➢ In this Hadith it has been made clear that a person who is ready to sacrifice his person and property
and even his life for the sake of Islam is the best of believers and has an exalted position.
➢ It also refers to two main kinds of Jihad or struggle in the way of Allah i.e spiritual (Nafs) and financial
(Maal). It instructs Muslims to safeguard their faith and to spend their wealth to improve social
conditions and to remove injustice and transgression.
➢ The teaching of this Hadith instructs Muslims to establish a society based on justice and righteousness.
The words ‘striving hard’ with one person may also mean to spread the word of Allah by preaching,
one’s personal fight against evil etc.
➢ In some cases , it may also include armed struggle to safeguard Islam. Allah more than compensates a
believer for what he spends in His way as the Quran says, “There is no (amount of money) that you
spend in His cause without Him replacing it for He’s the best of all providers” (34:39)
➢ A person may strive in Allah’s way by spending time in the worship of Allah or by doing social work
in the community. A true believer after completing his fard obligations Should strive in the way of
Allah by going on to read his tahajud prayer or tarawih prayers or finance those less fortunate than
himself to perform hajj etc.
➢ An individual can strive in different ways to support Islam and the community such as through one’s
wealth and resources by supporting schools and educations to remove ignorance, by donating for health
facilities for the poor by providing them livelihood and by repair and maintenance as well as
construction of mosques.
➢ One may raise awareness about the peaceful teachings of Islam by carrying out welfare projects locally
and internationally or by helping the poor communities affected by conflicts.
➢ The Prophet exerted himself in Allah’s way both spiritually and physically and encouraged his
companions to do so. The best example is the Tabuk expedition when his companions made financial
contributions in the cause of Allah.
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➢ The popular understanding of the term martyr is one who lays down his life for the sake of Allah on
the battlefield. This Hadith broadens the concept of martyrdom and lays stress on the importance of
living righteous lives so that whenever death comes to a believer he/she will attain the status of a
martyr.
➢ God rewards His believers for every act of piety and has given the status of a martyr to not only those
who fight in Allah’s way in the battlefield but to all those Muslims who die practicing their faith and
believing in the oneness and supremacy of God the Quran says, “And say not of those who are slain
in the way of Allah: “they are dead”. Rather, they are living, but you perceive it not.” (2:154).
➢ Jihad is of many kinds; physical, mental and spiritual and all forms of jihad which entail striving in
the way of God are rewarded by Him. It encourages those Muslims who are unable to take part in
Physical Jihad due to some disease or some valid reason.
➢ The core teachings of the Hadith however, is that Allah loves His creation and that He is willing to
reward each and everyone as long as they are obedient to Him and remain true to their faith.

➢ A Muslim who wants to attain the status of a martyr must always be engaged in performing righteous
deeds that would earn him Allah’s pleasure. After belief in Allah’s oneness and fulfillments of the
religious obligations a Muslim should engage in Jihad fi sabil Allah(Struggle in the way of Allah) be
it of the self of the tongue by the hand or by other means of support as striving in Allah’s way will
enable a Muslims to achieve the status of a martyr.
➢ Muslims should never hesitate to participate in any struggle waged to eradicate aggression and
injustice for example raising voice against a tyrant ruler.
➢ It must be understood that martyr in the battlefield are thought to attain the highest level of Paradise.
A companion was martyred on the day (of the battle) of Badr. His mother came to the Prophet and
asked if her son was in Paradise. Prophet replied that her son was in the (most superior) Paradise of
Al-Firdaus.
➢ Some examples of how to achieve this status are:
By working honestly and helping those in need, By supporting the vulnerable and showing kindness
to all creatures of Allah, By looking after the environment, By defending the teachings of Islam and
spreading the world of Allah and if need be laying down one’s life in the way of Allah.The focus of
every word and action of a Muslim should be to earn Allah’s pleasure and to remember Him at all
times.
Methods to check the authenticity of Hadith
Intro:
Up to the beginning of the 3rd century of Islam, the compilers of Hadith did not classify Hadiths according
to their authenticity. Famous scholar Muhammad bin Ismail al-Bukhari was the first person to conceive the
idea of compiling authentic hadith by checking the reliability of the Isnad and Matn of every Hadith.
Following his footsteps, other scholars also compiled authentic books which later came to be known as
Sihah al Sitta or the six authentic books.
For checking the authenticity, these scholars divided every hadith in two parts i.e Isnad (chain of
transmitters) and Matn (Text).
Isnad:
The first part of the Hadith is the chain of names. These are the authorities who are called narrators or
Muhaddisin. It is called “Sanad” plural “Isnad” which means support as it is the authority for the
genuineness of a Hadith. The authorities can be as many as one, two, three, four, five, or six depending on
how far was the compilers time for the Holy Prophet (PBUH).
For example Imam Malik relates a Hadith from his teacher Nafi who relates it from his teacher Abdullah
Bin Umar who says he heard it from Prophet (PBUH).
Methods
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
• The first transmitter in the chain must be a companion of the Holy Prophet (PBUH). This means that
he could have heard the Holy Prophet (PBUH) speak, and could have seen him performing various
actions.
• Each transmitter in the chain who is known as rawi must be a strong Muslim i.e honest and upright.
This means that he should report exactly what he has learnt from his teacher, and not use his own
words thus transferring a genuine Hadith. If any of the narrators was found guilty of falsehood or
unreliable character then the hadith was not accepted as authentic. For example once Imam Malik
bin Anas went to Egypt to collect the hadith. But when he observed that the narrator was deceitful
in his daily living, he did not ask him about the hadith.
• He must be of an age in which he can understand the Hadith he is delivering. This is because he
should understand what he reports and know how a change of words can change the ideas in it.
Therefore, the hadiths narrated by children were not accepted as authentic.
• He must have a good memory which is to ensure that he delivers the exact words of the Holy Prophet
(PBUH). He should report what agrees with the reports of others who are known to have good
memories. If any of the narrators was found to have a defective memory, then the hadith was not
accepted as authentic.
• The dates of birth and death of each transmitter in the chain was checked to ensure that they met
each other. Thus, there must be no gaps or weaknesses in the chain to ensure that a Hadith is
authentic. If the chain of narrators was broken, then the hadith was not accepted as authentic.
• Hadiths narrated by non muslims were not accepted as authentic.
Matn
The second part of the hadith is Matnwhich are the words of the Holy Prophet pbuh. Matn is the text of
the hadith for example “Pray as you see me offering prayers.” The Matn as a report or an act or statement
of the Holy Prophet pbuh helps to build the picture of his teachings and thus, a base for Islamic rites and
beliefs.
Methods:
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
• The Matn is accepted as authentic if it is not contrary to the previous hadiths which were accepted
as correct by the authorities, nor contradict the Quran or the main principles of Islam.
• It should not be against the common sense, laws of nature and historical facts.
• It should not level accusations to the Prophet’s family and companions.
• The Matn should not be accepted if the narrator himself confesses that the hadith is fabricated.
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• It should not contain such an event that if occurred would have been reported by other companions
but was only reported by him. For example, one person attributed a hadith to Abu Bakr (R.A) , that
he would kiss his thumbs when Prophet’s name was mentioned in Azaan. The scholars did not accept
it as authentic because it was a public action and if Abu Bakr would have done it in Prophet’s (pbuh)
approval, other companions would also have reported and performed it
• It should not promise high rewards for insignificant deeds or order punishments for small errors.
• It should be in the Arabic dialect of the prophet and should not contain expressions uncharacteristic
to the Prophet for example cursing and abusing.
Thus the major collectors of hadith used strict and careful methods to ensure that hadiths which they
accepted were authentic. On the basis of these methods they categorized the hadiths into different types
according to their authenticity e.g Sahih or most authentic, Hasan or approved, Daif or weak and Maudoo
or Fabricated.
Types of Hadith
Different types to traditions/ hadiths came into existence according to rank and degree of reliability.
Thus ahadith have been divided by Muslim scholars into four main types:
1. The Sahih Hadith (Most authentic) is a term used to describe any Hadith, the accuracy of which is
absolutely beyond question. Hence, these hadiths are classified as ‘sound’ and ‘trustworthy’ meaning
that they are of the highest level of authenticity and reliability. Isnad (chain of transmitters) of Sahih
hadith is full and unbroken; each transmitter in the chain is a practicing Muslim and has a good character
and sound memory. Matn (text) does not contradict Quran, other authentic hadiths and main principles
of Islam. It does not contain expressions uncharacteristic of the Prophet pbuh and does not have any
defects. Ahadith reported by Bukhari and Muslim are universally accepted as sahih.
2. Hasan ( Approved) are Hadiths whose text is absolutely true but the isnad may not pass the strict test
established by the Hadith compilers e.g. a name in the chain may be missing but there is no reason to
believe that the Hadith is not authentic. Similarly, a hadith may be called Hasan if one of its narrators
have been found defective in memory in comparison with narrators of Sahih Hadith
Hasan is divided in two categories:
i. one with an isnad containing a reporter who is "screened", i.e. no prominent person reported from him
.
ii. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in
his preservation/memory of hadith in comparison to the reporters of Sahih ahadith.
3. Daif (Weak). is a term used to describe any Hadith whose truthfulness in both text (matn) and
transmission (isnad) is not absolutely beyond question; and so, its authenticity is not proven. However,
it is important to note that not all Ahadith classified as ‘weak’ are rejected. Abu Dawud included da’if
traditions in his Musnad when he could find no other Hadith to explain questions relating to ‘morals’ or
‘religious’ devotion.
A Hadith could be weak for many reasons. For example, one of its narrators could be mastur; i.e he may not
be well known for his piety and reliability, but the compiler has no evidence that would question the
narrator’s character; or a narrator may have less than perfect memory but his truthfulness was never
questioned.
The weakness in a Hadith could also be due to the interruption in the isnad; that is, a break in the chain of
transmission. Since there was nothing to suggest that the missing narrator was less than truthful or reliable,
such weak Ahadith were included in Musnad collections in areas of moral guidance and religious teachings.
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4. Maudoo Hadith (Fabricated) Sometimes hadiths were fabricated, sayings and actions were attributed
to the Prophet (S.A.W) which he had not said , or done and cannot to be used to prove any point of law. For
example “Common people follow the religion of their rulers.”
Types of Hadith according to Acceptance :

1. Mutawatir. It is a Hadith reported by a large number of people in different times whose agreement
on a lie became inconceivable, making it authentic e.g Last sermon of the Prophet(pbuh).
2. Ahad (Single or isolated). These were the Ahadith whose chain of narrators were broken or
traditions that were less widely accepted, they were therefore less authentic if the narrators were
truthful and honest, they were accepted otherwise rejected.
Hadith as a source of Guidance / Islamic law

❖ Hadiths play a very important role in the lives of Muslims and are a source of guidance to them in all
aspects of life. What the Prophet (pbuh) said, did and what he approved of is second in importance to
the Qur’an; God has Himself told Muslims in the Qur’an
‘Obey Allah and obey the Prophet’ [64:12];
He who obeys the Prophet, obeys Allah.” [4:80]
Prophet (pbuh) said, ‘I leave with you two things. If you hold fast to them both you will never be misguided:
the Book of Allah and my sunna.’ “
and
“Behold I have been given the Book and a similar thing (Sunnah) along with that.”
❖ Hadiths are important to explain the teachings of the Qur’an; details of hajj, zakat, fasting are all given
to Muslims from the hadith and sunna of the Prophet (pbuh); the Prophet (pbuh) laid down principles
(shariah) regarding every aspect of life: buying, selling, contracts, inheritance which are all part of his
sunna; in the Farewell Address he clearly stated: ‘He who is present here shall carry this message to
the one who is absent.’ Muslims turn to his actions in the hope that their actions will please the
Almighty and be acceptable to Him.
The following instances will illustrate how these two parts i.e., quran and Hadith interplay and function for
the purpose of legislation.
1) The meaning of Quran is general; Hadith makes it specific and particular.The Hadith may add and
supplement the legal provisions of the Quran. The Quranic Injunctions are implicit; Hadith makes
them explicit by providing essential ingredients and details.
the Quran teaches that Muslims must pay Zakat, the charity tax.
“And be steadfast in prayer, give the charity tax, and bow down your heads with those who bow
down.” [2:43]
In this example, Muslims are encouraged to give Zakat, but they are not told exactly what they should
give, or how they should give it. These details are found in the Sunnah of the Holy Prophet:
“No charity tax is due on property mounting to less than five Uqiya of silver, and no charity tax is due
on fewer than five camels, and there is no charity tax on fewer than five Wasq of wheat
grain.”Ahadith such as this helped legal experts to give advice to Muslims about how the teachings
in the Quran about Zakat should be obeyed.
2) Hadith qualifies the absolute declarations of the Quran. The Quran says that the hands of the thief
are to be cut. “As to the thief male or female cut of his or her hands” (5:38) the Sunnah restricts
6
this, to the thief who steals wealth from the protective custody but the person should not be lunatic
or child etc.
3) Hadith makes certain exceptions to the general rules as laid down by the Holy Quran. The Quran
made a declaration in general that one may bequeath ones property by will in the manner one likes.
Hadith has created the exception in the rule that one can’t make a will in favor of one’s legal heirs
for example wife, children etc. Prophet pbuh further explained it by saying, “A Muslim may not
inherit from a non Muslim, nor a non Muslim may inherit from a Muslim. “
❖ Hadith is a very significant and important source of Islamic law without which the Holy Quran cannot
be understood at all. In words of the Quran, the relationship of Quran and Hadith is that of Book and
Light.
The Holy Prophet (P.B.U.H) was the first legislator of Islam. He interpreted the law of the Quran, and
commented on it and its manner of application to the practical problems and various situations of life.
The secondary sources of Islamic law i.e Ijma and Qiyas depend upon Hadith for their acceptance and
justification. They can only be practiced when hadith is silent or does not provide clear guidance. The
secondary sources never contradict the teachings of Hadith.
O/N 2019 (22)

2. (a) Write a detailed account of the Musannaf and Musnad collections of Hadith. [10]
Answer (Learn and write):
The collection Hadiths became very important after the Prophet’s (pbuh) death. Two techniques were
were mainly adopted resulting in two types of collections i.e Musannaf and Musnad.
The first organized compilations of Hadiths that had developed during the first two centuries of Islam are
called Musannaf hadith collections. They are defined by their arrangement of content according to
topic e.g Zakat, Prayer, purity, inheritance etc and constitute a major category within the class of all such
works. Musannaf is from the Arabic verb sannafa, meaning to arrange by chapter, and so has the literal
meaning of something that is sectionally arranged.
The Muwatta by Imam Malik is an early example of an earliest Musannaf collection. He was the founder
of Maliki school of law. His collection contains 1720 hadiths. Another compilation of this category is al-
Musannaf of Abdul Razzaq al Sanani which contains 11000 hadiths. Six authoritative collections of sunni
hadith (Sihah al Sitta) belong to this category of hadith collections.
the Musannaf collections served an important function in law and Hadith literature. Later scholars referred
to Musannaf collections to know legal opinions of the Companions and Successors and Hadith critics used
them as evidence when establishing the authenticity of a Hadith.
The late second/early third century AH saw a shift towards Musnad collections which were arranged
according to isnads. In these collections the hadiths are arranged according to the names of companions
and the content of hadiths is not taken into consideration. These collections begin with the companions
who were closest to the Prophet (pbuh), the four Caliphs, Ten Blessed Companions, wivws of the Prophet
(pbuh) , other leading companions from Muhajirin and Ansar. Under the name of each companion there
are hadith narrated by that companion. In this way, every single hadith can be traced back to the Prophet
(pbuh). Therefore, the titles of chapters in Musnad collections are : Musnad of Abu Bakr, Musnad of Ali,
Musnad of Abu Hurairah, Musnad of Aisha etc
7
The most famous collection of this type is of Ahmed bin Hanbal’s “Musnad”. He was the founder of
Hanbali school of law. He compiled his book by examining 750,000 Hadiths . He selected only 27647
Hadiths out of which 10,000 Hadiths are repeated as more than one companions reported them.
A musnad is valuable to scholars who want to check the authenticity of hadith. It is of little value for
ordinary Muslims, who want to know answers to specific questions on a single topic. Similarly, for the
practice of Ijma and Qiyas, the musnad collections are of no use.
2.(b) What was the significance of the Prophet not allowing the writing down of Hadiths in
the early days of his prophethood? [4]
• The Prophet prevented the companions from writing down the Hadiths during the early days of
prophethood as he wanted to establish Islam and make sure his sayings were not mixed up with the
words of the Qur’an which was still being revealed.
• As revelation was sent down scribes like Abdullah bin Masood (ra) wrote them down. As the
revelations were written down on all manner of things for example leaves, skin, etc. From this they
were learned, studied and memorised.
• Suppose hadith’s were being written down, learned, studied and memorised at the same time as the
Qur’an, the possibility of the mixing of Hadith’s with ayats of the Qur’an was there and so doing the
aforementioned in relation to Hadith was forbidden.
• when the Prophet was certain that his companions would be able to distinguish between the Hadiths
and the words of the Qur’an, he encouraged them to write down the Hadiths to pass them down to
others.
2(b) What in your opinion is the importance of classifying Hadiths? [4]

• The Qur’an gives instructions to Muslims about how to live and practice their faith, it does not give
details showing how to implement the teachings given. This implementation of Qur’anic
instructions is found in the Hadiths of the Prophet.
• If the Hadiths were not classified there would be a danger of Muslims not knowing the correct way
of putting into practice their faith.
• in legal matters it is vital to only use only the most accurate Hadiths but when e.g. one is looking for
moral teachings, a Hadith whose isnad is not strong by having a gap or say the narrator having a
weak memory, a weak Hadith could be used and therefore the classification of Hadiths is
important.
• Muslims by following the guidance given in the classified Hadiths can follow the perfect example of
the Prophet Muhammad.
1

➢ Great emphasis is placed not only on lawful earnings in Islam but also on the dignity of labour. All
kinds of lawful works and hard labour are respected in Islamic community. it is not only a duty but
also a rewarding act .
➢ Through this Hadith the Holy Prophet (P.B.U.H) encourages Muslims to earn lawfully and through
their own hard work.
➢ This Hadith not only strongly discourages reliance on others such as begging and also condemns all
other unlawful means of earning.
➢ Respect is not earned by how much one earns but how he earns it. Earnings that come through honest
hard work and blessed by Allah and no job is considered too lowly in Islam. Holy Prophet (P.B.U.H)
said, “One who earns his livelihood by hard work is a friend of Allah.”

➢ The teachings of this Hadith can be implemented by Muslims today by earning an honest living and
staying away from all sorts of corruption such as bribery, gambling, usury etc.
➢ Self-sufficiency is good for individual and society. Living within one’s means and being grateful to
God for His provision is the way to act upon the Hadith.
➢ All the Prophets earned their living by hard work and many of them worked as shepherds.
➢ Holy Prophet (P.B.U.H) never looked down on any job. When he arrived in Madina as its leader he
worked on the construction of the mosque. During the battle of Khandaq he participated in the digging
the trench. Seeing him do same number of shifts as every other man encouraged the Muslims to
redouble their efforts. This action of the Holy Prophet (P.B.U.H)is a lesson to Muslims today, not to
look down on any honest effort and by showing respect to honest and hardworking people especially
the poor, for example the domestic staff at school, guards, drivers etc
(a) Main teachings: [2] marks

➢ Caring for and fulfilling the needs of the less fortunate in society is compared to worshipin this hadith
and the reward for doing this are comparable to performing jihad in the wayof God.
➢ This Hadith clearly explains the importance of human rights are as importance as rights of Allah. Islam
is a religion promotes social justice and lays great stress on the welfare of the community at large.
➢ This Hadith encourages the believers to fulfill the needs of all those individuals who are vulnerable in
society and would struggle without help. The two categories mention specifically in the Hadith is the
widows and the poor but the teachings can be applied to all vulnerable people in the community.
➢ It also made clear that worship is not restricted to just prayers and fasting but cover every good
deed. Helping these in need or distress is comparable to worshiping Allah. Believer who are mindful
of the needs of other are said to be as if they were engaged in constant worship of Allah. The Holy
2
Prophet (P.B.U.H) once said to his wife, “O Aisha love the poor and let them come to you for help.
Allah will then surely take you near Him on the day of Judgment”

➢ The way to fulfill the instructions given in the Hadith is to live one’s life in the world with
consciousness of the needs and plight of fellow beings.
➢ Allah wants believers to worship Him by not just fulfilling the obligations of prayers and fasting but
also by being generous helpful and considerate towards His creations.
➢ Muslims should also constantly endeavour to better the society they live in. They can do this by
providing resources for the poor by helping in the establishment of social housing for the homeless
providing healthcare to those who do not have access to it and supporting the widows and orphans
etc. so that no one is left behind and all get a fair chance in life.
➢ Even small tasks to assist another are considered as Ibadah in Islam and are rewarded. It has been
said that Hazrat Abu bakr used to milk the goats of an old widow who lived at a distance from Madina
to help her with her chores.
(a)Main Teachings (2 Marks)

➢ In this hadith Prophet (P.B.U.H) has promised a great reward to those who care for and look after
orphans.
➢ Those Muslims who follow the Prophet’s (P.B.U.H) recommendation of caring for orphans will find
themselves close to him in paradise.
➢ Prophet (P.B.U.H) being an orphan himself, was not only sensitive to the plight of orphans but shows
great sensitivity and continuously reminded his Ummah to take special care of them.
➢ Allah too has instructed Muslims to treat orphans with humility and kindness, “Treat not the orphan
with harshness.” (93:9). Orphans are the responsibility of the entire Muslim community and their
care is a moral duty of all Muslims for which the Almighty will reward them.
(b)Action (2 marks)
➢ A Muslim can provide food, shelter, and financial assistance to orphans. If the orphan’s father was in
debt then the lender can exonerate that debt, or another Muslim can pay it off on behalf of the
orphan.
➢ In the case of orphans where they have been left with an inheritance, their assets should be protected
and returned to them when they attain maturity.
➢ When it comes to orphan girls, a Muslim should make arrangements for their marriages with best
matching persons and should generously donate towards their dowries.
➢ Once the Prophet (P.B.U.H) found an orphan who was crying and he consoled him by asking, “Would
you not like Prophet Muhammad (P.B.U.H) to be your father and Aisha to be you mother?”
(a ) Main Teachings: [2 marks]

➢ This Hadith specifically signifies the responsibilities of Muslim rulers. They should devote their
energies to the general welfare and prosperity of their subjects.
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➢ They should treat the people with kindness, gentleness, and justice to win their hearts.
➢ The Prophet Muhammad (P.B.U.H) two emissaries to cooperate with the people they were sent to
ruler over, and not to be dictators over them, and to govern with kindness.
➢ This Hadith carries the broader instruction to impart religious instruction to the people with
gentleness so that they are more inclined towards the faith and gain religious knowledge. Prophet
Muhammad (P.B.U.H) said, “The best rulers are those whom you love, and they love you.”
(b) Action [2] marks
➢ All those in a position of authority should remember the ultimate authority lies with Allah alone and
their governance should be treated as a trust from Him.
➢ Muslim governments, in particular, should always be fair in their actions and should base their
authority on Islamic principles and kindness and tolerance of other faiths.
➢ Even when religious instruction is being given it should not be done in a manner where it becomes
overwhelming for the individual.
➢ It has been reported that the man once complained to the Prophet Muhammad (P.B.U.H) that Muadh
ibn Jabal recited long surahs in prayers which caused the plaintiff hardship as he did manual work all
day and by night, he was tired. Prophet Muhammad (P.B.U.H) then asked Muadh to recite short
surahs when leading the prayers, and said to him thrice, “O Muadh you are putting the people to
trials.”
(a) Teaching [2 Marks]

➢ This Hadith emphasizes for Muslims the importance of reading the Quran and understanding its
meanings.
➢ This book for guidance is the primary source of Islamic teachings and should never be neglected. In
order to get true benefit from it, a Muslim required to establish a strong relationship with the Quran
by reciting it, memorizing it, and above all understanding its teachings and living by them.
➢ The link with tethered camels has been made in this Hadith to show that just as the desert Bedouin
tied the fore feet of his camel to stop it from straying, the Quran keeps Muslims from going astray.
➢ Prophet Muhammad (P.B.U.H) said, “Keep on reciting the Quran, for, by Him in whose hand my life
is, the Quran runs away (is forgotten) faster than camels that are released from their tying ropes”
(b) Action: [2] Marks
➢ To keep their faith strong and to say on the path of righteousness, Muslims must continually keep
the teachings of the Quran fresh in their mind by reading a small portion of it every day, and by
understanding its teachings and putting them into practice.
➢ The Quran by daily reading keeps Muslims from losing their bearings and benefits them in their daily
lives, bringing them abundant blessing and spiritual development.
➢ Prophet pbuh used to recite the Quran every year during the month of Ramadan. He also encouraged
his companions for learning and teaching the Quran.
➢ In the month of Ramadan Tarawih prayers should be performed for the recitation of Quran . Regular
recitation of Quran keeps once close to Allah, as the Prophet Muhammad (P.B.U.H) said, “Allah does
not listen so attentively, as He listens to the recitation of the holy Quran.”
(a) Teachings 2 marks

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➢ This hadith teaches us manners of conduct in business transactions. This Hadith clearly shows that
Allah wants His servants to act kindly and show mercy in all aspects of their life, including all
business and financial dealings.
➢ The teaching of the Hadith focuses on principles under which trade i.e. buying and selling, should
be conducted.
➢ The guidance this Hadith gives is that honesty, fairness, and kindness should be the guiding
principles of every business transaction. The Quran too gives clear instruction to Muslims on how
trade should be conducted: “Give full measure when you measure and weight with a balance that
is straight.” (17:35).
➢ Mercy shown to fellow beings is rewarded by Allah Himself. Prophet Muhammad (P.B.U.H)
supplicated for the welfare of the one who was considerate and sympathetic towards the
borrower, and who carried out his dealings with justice and fairness.

➢ Conducting al trade and financial dealings fairly and honestly, showing respite to a debtor when
asking for one’s money back, ensuring that there’s no delay in the repayment of debts and not
selling substandard products not keeping unfair margins of profit , and conducting legitimate
business are some of the ways in which a Muslim can put into practice the teachings of this Hadith.
➢ Good conduct is incumbent on Muslim in all walks of life as well in trade and financial dealings. As
Allah looks favorably upon those who conduct their affairs honestly and show respite to others
when they need it.
➢ Prophet pbuh was very honest and truthful, and dedicated while trading he would not hide defects
of trade articles. Prophet Muhammad conducted business in Syria with such prudence and sense of
duty that he returned from the trade expedition with an amount of profit larger than usual. Hazrat
Khadija married him due to his honesty and trustworthiness.
It is said about Hazrat Usman that he used give more in measure and weights when selling
commodities, and even paid more than the asking price of the commodity he bought, saying
that Allah not only fulfilled his needs but gave him more than he needed.
(a) Main teaching: [2] marks

➢ Rahman and Raheem, the most merciful and the most beneficent are, amongst others, two of the
most quoted attributes of Allah. The first example of His mercy was forgiving the sin of Hazrat Adam
and his wife.
➢ The teaching of this hadith for Muslims is to develop the traits of kindness and mercy in their
personalities, to show compassion to all living things in this world, and to forgive the mistakes of
others and overlook their minor faults. Prophet (P.B.U.H) said, “He who is devoid of mercy is devoid
of all good.”
➢ The rights of fellow Muslims have been stressed upon by both Allah and His Prophet Muhammad
(P.B.U.H). A Muslim’s treatment by Allah depends on how he treats others.
➢ Allah will reward Muslims for Showing compassion and mercy to His creation. That those who do not
practice mercy simply deprive themselves of Allah’s mercy is the clear teaching given by the Prophet
Muhammad (P.B.U.H).
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➢ Muslims can practise the teaching of this Hadith in their daily lives by doing small acts of kindness
every day. Helping a blind man cross the road, feeding a hungry person, giving directions to a
traveller, forgiving the mistake of a fellow being are all examples of how mercy can be practised..
➢ All Muslims are part of one community and should profess brotherhood towards each other and all
humankind, which will be looked upon favorably by Allah.
➢ The Prophet Muhammad (P.B.U.H) showed mercy even to his enemies; when the believers asked
him to curse the people of Tai’f, he instead prayed for them that one day they might accept Islam as
their faith. Yet another example of his mercy is that at the conquest of Makkah, he issued a general
pardon to all those who had persecuted and tortured him and the Muslims for ten years.
➢ Keeping these examples in mind, it becomes incumbent on Muslims to follow the Sunnah of the
Prophet Muhammad (P.B.U.H) and show forgiveness to those who wrong them.
(a) Main Teachings (2 Marks)

➢ This Hadith of the Prophet Muhammad (P.B.U.H) focuses on the concepts of brotherhood in Islam. It
teaches Muslims about community relations and how they should behave towards other fellow
believers.
➢ Muslims are joined in a fraternity by their common faith. Just as the head (brain) is the command center
and vital to humans, brotherhood is essential to Muslims. Islam stands for universal brotherhood of all
Muslims and wants to see them as a solid structure. The Quran calls upon the believers, it is essential
that Muslims make peace when there is some dispute between them. The Quran says, “And hold fast
by the rope of Allah altogether and be not divided”.
➢ Every Muslim’s blood, property, and honour are sacred to their fellow Muslims; they should feel each
other’s pain and support each other in time of stress.
(b) Action [2] marks
➢ Muslims should always be aware of the sufferings of others around them, be it their friends, family,
community, or other Muslims around the world.
➢ The best example of brotherhood was seen at the time of the Prophet’s Muhammad (P.B.U.H) migration
Makkah to Madina when the Prophet Muhammad (P.B.U.H) declared the Ansar and the Muhajireen as
brothers. The Ansar were extremely generous to their brothers; not only were they willing to share
their possessions with them but also accepted that the Muhajireen could inherit from them.
➢ Even today, when Muslims of one country or region are in distress or oppressed their pain is felt by the
entire Ummah and it becomes obligatory to help them in whichever way they can.
➢ For example Muslims of Kashmir, Syria, Palestine and Iraq etc. Afghan Muhajireen who have fled wars in
Afghanistan took refuge in Pakistan. Many Afghan born and raised in Pakistan and identify as Pakistanis and refer
to Pakistan as their home. Afghan refugees in Pakistan are helped officially and by other aid agencies.
(a) Main Teachings [2] marks

➢ Islam stresses the virtue of modesty as it is a principle that helps create a morally pious and respectful
society. Modesty, in this context is both of body and mind.
➢ By being modest, a believer does not seek to promote his/her own positions or rights, but rather
considered himself/herself as a part of a greater entity i.e. the society and the country and works
towards creating a peaceful community.
➢ Modesty is also in terms of not being involved in anti-social and illegal acts, such as usurping other’s
rights. It is modesty that makes a person feel ashamed when he does something wrong. Hence, a person
who has no modesty is not affected by people’s reaction to whatever he/she may do.
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➢ In a Muslims community people are always encouraged to be kind and generous morally and materially.
The Prophet Muhammad (P.B.U.H) made it a condition of faith. Prophet Muhammad (P.B.U.H) said,
“Modesty and faith are both companions; when one of them is absent the other follow it ”
(b) Action [2] Marks
➢ Every religion a have distinctive quality and the distinctive quality of Islam is modesty. In the absence of
modesty no one can practice Islam correctly. Modesty, can be practiced by taking the moderate/middle
path. A Muslim’s speech, dress, manner, and attitude towards life should not be loud, extravagant, and
ostentatious rather a Muslim must remain humble and simple.
➢ Prophet Muhammad was very modest and shy. He never spoke loudly or in an unseeming manner.
When he heard anything undesirable in the assembly; he did not say anything out of respect for the
people, but the colour of his face showed his feelings and the companions would become cautious
➢ It could be said that concern for others springs from modesty and eliminates many social problems.
Modesty is also a shield against immorality, lowering one’s gaze in the presence of the opposite gender
is an act of modesty, which helps to keep Muslims on the righteous path.
➢ A modest person is a humble person and by practicing modesty in one’s daily life one acknowledges
Allah as his Master and Creator and appreciates that everything one possesses is from Allah. This belief
helps one to stay away from everything that displeases Allah.
(a) Main Teachings [2] Marks

➢ We learn from this hadith that faith is the basic requirement for salvation with God because it takes
away God’s wrath. We come to know that true faith develops a sense of humility and make us
submissive to God’s command.
➢ Pride is the worst attribute of a man; arrogance means rejecting the truth and looking down on people.
➢ Anyone that Allah has blessed with beauty, wealth, authority, or even piety should remain humble to
Him and thank Him for His gifts, and not be proud as pride and arrogance are linked with Shaytan (Iblis)
and it was for this sin he was expelled from paradise.
➢ A Hadith of the Prophet Muhammad (P.B.U.H) says, “Allah, the most high, says, pride is My cloak and
greatness My robe, and who competes with Me in respect of either, I shall cast him into hellfire”
➢ A Muslim must remain firm in his faith, and should stay free from any kind of arrogance. Muslims
should actively resist giving place to pride in their hearts and should follow the example of the
Prophet Muhammad (P.B.U.H) who never placed himself on a pedestal.
➢ He remained an example of humanity when he was granted prophethood, when he became the
leader of Madina, and even after the Conquest of Makkah.
➢ The Holy Quran also informs us that Iblis refused to obey the command of Allah to bow before Adam,
because of his pride and was thus thrown out of heaven. The Quran says, “He(satan) refused (to
obey) and was arrogant. He was of those who reject.”
➢ Thus Muslims should be watchful and make sure that there is no place in their hearts or minds for
pride and arrogance no matter how much success, wealth and popularity they achieve in this world.
(a) Main Teachings [2] Marks

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➢ This saying of the Prophet Muhammad (P.B.U.H) instructs Muslims that in this world have to live their
lives according to Allah’s law and thereby, follow the limitations imposed by Islam as to what is
permissible and what is not.
➢ The teachings of this Hadith is that disbelievers may be granted by Allah all that they desire in this world,
but may get nothing in the Hereafter. They may be compensated for their good deeds and be given the
opportunity to enjoy this world fully but may get nothing beyond that.
➢ A believer on the other hand may or may not be blessed with much in this world but even on the lowest
level of Paradise will be granted all that his/her heart desires.
➢ It is to gain this reward that, just as a prisoner does not make the prison his home, the believer never
sees this world as his home, but as a temporary dwelling full of trials until he reaches his final destination
in Jannah. Prophet Muhammad said, “This world is cultivating ground for hereafter.”
➢ By following the path, prescribed by Allah and being mindful of the attractions of this world, Muslims
can live a life that will lead them to paradise.
➢ The Quraish in order to dissuade Prophet Muhammad (P.B.U.H) from his mission had offered him
great wealth, marriage to the most beautiful woman in the land, and were even ready to practice his
faith if he would follow theirs, but he refused it all. He continued to follow the path prescribed Allah and
to preach the message of Tauheed, the Oneness of Allah.
➢ Muslim must follow Prophet’s example by practicing honesty and by rejecting all types of
temptations and bribes. Acquisition of wealth and worldly possessions should not be the main aim of
their lives rather they should strive for the eternal rewards of the Hereafter.
➢ The Prophet Muhammad (P.B.U.H) said, “Live in this world as if you were a stranger or a wayfarer.”
A passerby of wayfarer does not make strange place his/her home as the real destination is a better place
Paradise.
Main Teachings: [2] Marks

➢ In this Hadith the Muslims are told that Allah does not look at the worldly status of His servants, if
they are powerful or weak, nor at their looks or lineage and neither does He consider their wealth and
position.
➢ The Only connection between Allah and His servant is through righteousness; A true believer will
therefore, never be proud of his wealth, beauty, children etc.
➢ An important understanding to be taken from the second part of the Hadith ‘but he looks at your
hearts and deeds’ is that firstly, if one happens to be righteous and has taqwa then this too is blessing
from Allah for which one need to be thankful to Him.
➢ Secondly, all acts without sincerity are meaningless. Hence, it must be remembered that Allah will
reward deeds based on what is in the heart, and, on Day of Judgment, the hidden intentions will be judged
along with the outwards deeds. The Prophet said, “Every action is based on the intention (behind it) and
everyone shall have what he intended.”
➢ Purity of heart and good intentions should be the basis of every action that Muslim undertakes. A
Muslim’s actions must be based on seeking Allah’s pleasure, therefore, when charity is given it is not
the amount that is all important but the gesture and intention behind it.
➢ Yet another example that can be given here could be the appointment of Hazrat Bilal as the first
muezzin of Islam. He was given this high status because of his strong faith and love of religion, and
not on any other account.
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➢ In today’s world too, a Muslim’s actions must be based on sincerity and the believer must not engage
in false praise or flattery of those in government or other influential people for the sake of gaining
privileges or concessions.
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Pillars of Islam
Shahadah
“There is no god but Allah and Muhammad is the Messenger of Allah”
There is no god but Allah is the first part of Shahadah. It deals with the unity of Allah. We confess with
our heart that Allah is the lord the Master and Creator of all things the heaven and earth and everything
there in. He is the sustainer, the provider, the organizer and the planner of all its affairs. It is he who gives
life and takes the life away. “Verily your Allah is one! Lord of heavens and of the earth and all between
them and Lord of every point at the rising of the sun!” (Saffat 37:4-5)
Allah is the only one worthy of worship. “Your Lord has decreed that you worship none but Him” (Isra
17:1). We pray to Allah we seek His help at the time of difficulty, “You and we worship and your aid we
seek” (Al-Fatiha 1:5). We swear by His name, Offer, sacrifice to Him. We abide by His commands and
refrain from everything He had forbidden.
We also testify that all the names and attributes which Allah has named Himself or the Prophet (P.B.U.H)
has named or qualified Him belong to Allah alone without changing their meanings or likening them to
others. He sees and hears everything. He is omnipotent; he knows everything; the hidden and the
manifest. He is omnipotent; all powerful and, nothing is like Him, Allah says, “There is nothing whatever
like unto Him and He is the One that hears and sees (all things).” (Ash-Shura 42:11)
The second part of the declaration “Muhammad is His slave and apostle” shows its inseparable relation
to the first. The holy Prophet’s (P.B.U.H) name is the name most closely associated with that of Allah. This
sentence is also a constant theme of the Holy Quran. After acknowledging Allah as our Master and
Sovereign, it is necessary to know what are His commandments, what will please Him and what will incur
his displeasure. For this purpose, Allah appointed Hazrat Muhammad (P.B.U.H) as His messenger and sent
the Quran through him.
He is the model for every Muslim without whom we would have no idea of how to conform to the truth
laid down by the first part of the declaration. To believe in him as a messenger of Allah means to accept
His authority as the representative of the Supreme Ruler and to follow his example. “He who obeys the
messenger obeys Allah.”
He is the link between the Creator and the creatures, therefore, to deny the second part of the declaration
would be to cut off all connections with the first. The declaration that Prophet Muhammad (P.B.U.H) is
Allah’s messenger is a proclamation of belief in the complete and final guidance that he brought for all
humanity. It is also a statement of intension to follow that guidance faithfully. “Indeed ! you have in the
messenger of Allah a beautiful pattern of conduct.”
This declaration prepares human beings to reflect upon Hazrat Muhammad (P.B.U.H) teachings and
encourages them to follow his path. The Holy Prophet Muhammad (P.B.U.H) summed up all the previous
revelation, therefore, to follow him is to follow the teachings of all the Prophets. He is a symbol of the
message of Allah, of the Religion which was preached by all the Prophets.
The religion he was given to preach was Islam in the form of a complete system covering all aspects of
material and spiritual life of mankind. He led his life according to the commandments of Allah, and
showed the Muslims, the way to lead their lives. So, when we recite this second part of the declaration
i.e. “Muhammad (P.B.U.H) His slave and apostle” we undertake who follow the law and system shown
by him.
Significance of the shahada

• These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A newly
reverted Muslim has to understand the meaning of this simple phrase and live and act in accordance
to its principles to be guaranteed admission into heaven. Mere words are easily uttered,
but Allah(SWT) considers what is in one’s heart and measures one’s deeds to judge between his
creatures.
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• The word of the Shahadah are few but extremely significant. With those words a person acknowledges
Allah as the Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad (P.B.H.U)
and thus steps from disbelief and ignorance to knowledge, light and guidance.
• Muslims, whether they are born into the faith or accept Islam later, in life by reciting the Shahadah
become a part of the Ummah, bonded together by their common faith, irrespective of race or
background.
• The significance of Shahadah is highlighted by the fact that it is repeated in every prayer.
• When believers say ‘I bear witness that there is no Allah but Allah’ it means that they reject obedience
and servitude to anyone or anything except Allah, that they fear no one except Him and seek only His
pleasure. This belief makes a Muslim strong and independent as well as courageous, knowing that
everything one experience is from Allah.
• With the second part of the Shahadah ‘ Muhammad is the Messenger of Allah’ believers acknowledges
the Prophet’s (P.B.U.H) status and hence his right to be respected and obeyed, knowing that he is
‘Insaan e Kamil’ the perfect human the best of creation.
• Knowledge of what the Shahadah is testifying is very important. For when one testifies or bears witness
to something, one must know what it is that he\she is witness too. Testimony to something about which
one has no knowledge is unacceptable.
• Acceptance of the Shahadah means that a believer accepts all its implications to i.e believing completely
in whatever is stated in the Quran or stated by the Prophet (P.B.U.H) without choosing or rejecting
anything given therein.
• Submission to the Shahdah implies submission to Allah’s command by one’s action. Infact this is one of
the meanings of the word Islam itself, the submission to the will and commands of Allah.
• Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of
the sign of being a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless
of what anybody else desires or wants from them.
• Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.
• For Muslims, the shahadah or Kalima and faith are the most important belief as it sums up what one
must believe to be a Muslim.
Fasting (Saum)
Method:
• Fasting during the month of Ramadan is obligatory on all Muslim adults, male and female. The Quran
says, “ O you who believe ! Fasting is prescribed to you, as it was prescribed to those before you, so
that you may learn self restraint.” [2:183]
• The hours of fasting are from first light (before dawn) until sunset.
• It is desirable to have a meal before keeping a fast till dawn which is referred as Sehri.
• Muslims should make an intention for the fast i.e. “I intend to keep tomorrow’s fast of Ramadan.”
• With this, a person is subject to all restrictions and prohibitions associated with a fast till the setting of
the sun. Muslims must abstain from food, drink etc. during daylight hours. They should also refrain from
smoking, sexual intercourse, medicines etc. This is known as Imsak.
• They should live their lives as normal, making no concessions to lack of food. Muslims should be
particularly pious and visit mosques regularly. The Holy Prophet (PBUH) said, “When the month of
Ramadan comes, the doors of Heaves are opened and the doors of Hell are closed and the devils are
chained.”
• Muslims break their fast with a meal at sunset in the evening reciting the prayer, “O Allah! I fasted for
you and I believe in you and I put my trust in you and with the sustenance you have given me, I now
break the fast.” This is known as Iftar. Many Muslims follow the Holy Prophet (PBUH)’s example of
taking a drink and eating a date and then pray. They follow this with a meal often eaten with friends.
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• Muslims should try to be present at recitations of the Holy Quran in the tarawih prayers during the
course of the month.
• On the Night of Power they should attend mosques and spend the night in prayer. It is one of the last 5
odd nights of Ramadan and the reward for praying in it is better than the worship of one thousand
months. Many Muslims believe it to be the 27th night.
• Some Muslims withdraw to mosques for the last ten days of Ramadan which is called Itikaf and dedicate
their time to prayer and worship. The fasts of Ramadan continue until new moon of Shawal.
• The sick people, travellers, very old people and females who are in a state of menstruation or period of
childbirth are exempt from fasting as long as such conditions last. However, they must make up the fast
for an equal number of days within the next year which is known as Qaza.
• If the breaking of the fast before sunset is intentional than a person has to pay the Kaffara in which he has
to fast for continuous 60 days in addition to Qaza, but in case of an illness, feed 60 people twice a day
Benefits / importance of Fasting

Fasting has been the universal religious institution. It was made obligatory on the followers of other religions
too. It has numerous merits and benefits for the individuals and the community.
• The believer renounces food, drink, and abstains from all other enjoyments willingly in obedience to
the command of Allah, to seek His pleasure. It helps in building up a man’s moral character as it
teaches him self control and self restrain. As Muslims fast, they should control own temper, they
should remain calm and refrain from harming others, verbally or physically. They should refrain from
backbiting, stealing, cheating , gossip, lies, obscenity, vulgarity and physical, mental and spiritual sins.
Abu Huraira reported the Prophet (p.b.u.h) said, “Whoever does not give up forged speech and evil
actions, Allah is not in need of his leaving his food and drink.”
• Fasting ensures the harmony and unity of society. Fasting raises awareness of the situation of poor
people who live in our society. Fasting teaches the rich, who eat good, nutritious food and never suffer
from hunger, what hunger is. When they stay hungry and thirsty for a specific period they begin to think
about the poor and feel empathy for them. The sense of empathy makes it easier for them to make
friends and socialize. On the other hand, because of the kindness and compassion of the rich, the poor
are less likely to feel envy and hatred toward those who are better off. Thus, a change of attitude on
both sides can occur. The enmity between both social strata can be brought to an end in this way with
peace and security prevailing in society. Fasting brings the rich closer to the poor and links them in a
bond of responsibility and respect for each other. Ramadan is also a time of generosity. People are more
generous, more cordial, and more ready than at other times of the year to do good and charitable work.
Muslims often invite one another, friends and guests, Muslims and non-Muslims, in particular neighbors,
regardless of creed, to share the evening meal and exchange gifts and best wishes.
• Abstention from food and drink for a full month is beneficial for a person’s health as it gives rest to
stomach, the whole system is cleansed of undesirable material, and the body gets rid of fat, cholesterol
and other toxic matters.
• Fasting brings a man closer to Allah, Allah says, “. Fasting is like a shield, and he who fasts has two joys:
a joy when he breaks his fast and a joy when he meets his Lord.” (Hadis Qudsi) Believers are ordered
to observe fast to be near Allah and gain “Taqwa”. Fasting strengthens the spiritual powers of the
believer; it protects man from all kinds of temptations. The reward of all good deeds are multiplied by
ten times to seven hundred times, the Prophet (p.b.u.h) said, “Allah said, “All the deeds of Adam’s sons
(people) are for them, except fasting which is for me, and I will give the reward for it. The reward of
good deeds is multiplied ten times to seven hundred times.”
“Fasting is a shield and protection from the fire and from committing sins.”
“By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person
is better in the sight of Allah than the smell of musk.” (Agreed)
• The previous sins of a person are forgiven, the Holy Prophet (p.b.u.h) said, “Whoever established prayers
on the night of the Qadr out of sincere faith and hoping for a reward from Allah, then all his previous
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sins will be forgiven, and whoever fasts in the month of Ramadan out of sincere faith, and hoping for
a reward from Allah, then all his previous sins will be forgiven.”
He also said, “When the month of Ramadan starts, the gates of the heaven are opened and the gates of
hell are closed and the devil are chained.” (Trimidhi)
• Fasting brings economic benefits for the Muslim community. During the month of Ramadan the rich
people spend generously on the poor to seek the blessing of Allah. These enable the poor to fulfill their
needs. The old and the permanently sick people also feed the poor and the needy generously during the
month of Ramadan, Allah says. “For those who can do it (with hardship) is a ransom the feeding of one
that is indigent. But he that will give more of his own free, it is better for him.” (Al-Baqarah 2:184) The
Prophet (p.b.u.h) said; “During Ramadan, the provisions of the believers are increased.”
Rules of Fasting
• Avoiding anything of haram or makruh: This to be conscious of keeping your mind and body clean, by
avoiding wasting time useless pursuits, by being conscious of eating only halal foods at sehri and iftar
and to keep one’s tongue free of all verbal sins like gossiping and swearing.
• violence and danger: Display of danger, aggression and violence is forbidden during the month of
Ramzan, especially when one is fasting. One should show patience and forbearance towards others and
control one’s temper and tongue.
• Reading the Quran: More time should be spent in the recitation of the Quran, trying to complete the
whole Quran at least once during this month. Prophet (P.B.U.H) said, “Everything has a best season
and the best season of the Quran is Ramzan.”
• Prayer supplication and remembrance, of Allah: Being punctual regarding salat, making an effort to
attend tarawih prayers, and spending as much time as possible in worship is recommended. One should
also, whilst fasting, keep busy in the dhikr of Allah, practice taubah and seek Allah’s forgiveness. Praying
during the nights of Qadr foe oneself and other are activities that Muslim should observe during the fast
and in the month of Ramzan. In Sura Baqarah Allah states: “And when my servants asks you
concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls
upon Me, so they should answer My call and believe in Me That they may walk the right
way.”(2:186)
• Zakat, charity, generosity: Be very charitable and generous, help the needy and the poor, participate in
social and community welfare projects etc.
• Good relation and behavior: maintain cordial relations with all. Forget your quarrels and reconcile your
difference in this month; do not be involved in backbiting anything that is wrong. Be good to all.
• Reflection: Ramzan is the month of reflection think, reflect, and plan to improve your moral and spiritual
conduct. Think how u can be better Muslim, and convert those thoughts into actions. Think how u can
contribute to the betterment of the Ummah and the world at large.
Exemption from Fasting
• Children under the age of puberty and discretion.
• Insane people who are unaccountable for their actions: no compensation or any other substitute is
enjoined on these two categories of people.
• Men and women who are too old or feeble to undertake the obligations of fasting are exempt.
However, they have to give fidya, which is feeding a poor person twice a day or to give grain or its
equivalent in cash to needy.
• Sick people whose health is likely to deteriorate by fasting; they may postpone the fast for as long as
they are ill and then make up for it at a later date, a day for a day.
• They travelers may be exempt during their travel but should make up for the missed fasts later on.
• Pregnant women/breastfeeding may also not fast if their health or the infant’s health would be at risk
by doing so. They too need to make up for the missed fasts later on.
• Women, at the time of their mensuration or confinement due to childbirth must postpone the fasts
and make up for them by fasting afterwards.
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Zakat (Almsgiving)
Method:
The word Zakat is derived from ‘Zaka’ which means to increase or to bless. Another meaning of the word
as used in the Quran carries the sense of purification. The amount of payment and distribution of Zakat
was defined at Madinah in the second year of the Hijrat.
The payment of Zakat is compulsory on every adult, free Muslim who owns property to the extent of the
prescribed rate called Nisab, provided such property has remained in his ownership and possession
uninterruptedly for full one year.
Zakat is payable on cash, gold and silver, jewellery, crops, animals, minerals, agricultural lands and
all kinds of commercial goods.
• On cash, gold and silver: Zakat is paid at a rate of 2 ½%. For example, on such possessions valued as
worth $100000, the zakat payable will be $2500, which is 2.5 percent or one-fortieth of their value.
A person who possesses 612.36 grams of silver or 87.48 grams gold is liable to pay Zakat.
• Produce from Mines: Owners of mines have to pay one-fifth of the produce of mines. This is called
Khums.
• On the produce of agricultural lands is called Ushr is to be found in the Quran. It is levied at the rate
of one-tenth of the agricultural produce of lands benefiting by rain or some natural spring; and one
twentieth of the produce of artificially irrigated lands.
• On all articles of trade exceeding 200 dirhams.
• For every forty sheep or goats- one goat; On thirty to forty cattle, one calf of one year, on every
forty cattle, a two year old calf. On every five camels, one goat or sheep.
• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.
The Holy Quran tell us how the Zakat money is to be distributed. It says:
“ Alms are for the poor and the needy and those employed to administer the (funds); for those whose
hearts have been (recently) reconciled (to the Truth); for those in bondage and in debt; in the cause of
Allah; and for the wayfarer…” (9:60)
• The poor and the needy in this category are those people who may have some funds but not
enough to meet the threshold for nisab.
• The destitute: these are the people who have no funds and are living on the very basic necessities
of life.
• Zakat collectors: people appointed by the government to collect and distribute zakat.
• Muslims converts in this category are the new converts to Islam, who are genuinely poor and are
given zakat to help them get on their feet.
• Prisoners of war or slaves: so that they may be able to use zakat funds to buy their freedom.
• People in debt: those who may have incurred debts, to meet their needs but cannot pay them back
are eligible for zakat.
• Travellers: Muslims, who in the middle of their journey are out of funds are eligible for zakat
donations.
• Others: zakat funds can also be spent on people and organization that are engaged in services to
Islam.
It must be remembered that zakat is applicable only on the rightful. i.e. halal, earnings. zakat cannot be
used to purify wealth that is wrongly and illegally earned, i.e. through haram means.
Zakat cannot be paid to
• Non-Muslim
• To one’s husband/wife, parents, children, grandparents, grandchildren, the descendants of the
Prophet (P.B.U.H), and to those who meet the threshold of nisabi.e the minimum amount that a
Muslim must have before being obliged to pay zakat.
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• To workers, servants, etc. as wages of their services.

• zakat funds also cannot be used for burial expenses or to pay off the debt of the deceased, as it is
imperative according to Sharia that the recipient of zakat should be made owner of it.
Benefits/ importance of Zakat:
Zakat is the4thpillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra. The word
zakat is mentioned 32 times in the Quran. It has the following benefits for the giver, the receiver and the
society as a whole.
Giver
• zakat purifies the heart of the giver of love of wealth and greed and strengthens the giver’s bonds
with God as they give from their wealth to earn God’s pleasure and mercy. The giver is also fulfilling
one of the Pillars of Islam. Zakat is a blessing to the giver as by this act their wealth is multiplied.
• Quran says, ‘The parable of those who spend their substance in the way of Allah is that of a grain
of corn, it grows seven ears and each ear has a hundred grains.’ (Al Baqarah 2:261) Moreover,
zakat expiates the sins of a person.
• Payment of zakat provides open handedness, generosity, and sympathy in a Muslim towards the
needy person. Allah says: “ Take the charity (Zakat) from their wealth in order to purify and
cleanse them by way of it.” [ 9: 103]
• On one hand it indicates a person’s sincerity of faith, while on the other hand it shows his
commitment to sacrifice something which he covets ( material wealth) in the way of Allah (SWT). It
is abiding by one of the pillars of Islam, upon which rests an individual’s prosperity in this worldly
life and the Hereafter
Receiver
▪ it is not only a blessing for the receiver but helps them to meet their needs, it fosters good will and
brotherhood in the hearts of the poor and promotes equality.
▪ Zakat is a source of power for the needy. In addition to providing the financially stricken poor with
desperately needed capital, zakat also injects in them a dynamic energy, instilling in them the
confidence to provide for their own.
Social
▪ People come closer together like a single family in which those who have the means show
compassion to those who cannot fulfill their needs. It removes the grudges and ill feelings found in
the hearts of the poor and destitute.
▪ It prevents extreme financial disparity and associated social evils and crimes.
▪ It leads to anequal distribution of wealth in the society and prevents its accumulation in the hands of
afew.
▪ Paying Zakat allows wealth to be distributed equally in a society. It eradicates begging because
everyone is getting their rights.(Social)
▪ Zakat also stimulates investment and discourages hoarding in the community, if people do not
invest their wealth it will gradually be consumed by zakat, therefore it is an effective way of keeping
wealth in circulation. Prophet said, 'If anyone of you is a guardian of an orphan who owns
property, he must tradewith (invest) it and not leave it till sadaqa (zakat) consumes it' (tirmidhi).
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Regular Daily Prayer (Salat)

Conditions of wudu:
Ablution or wuzu in prescribed manner is necessary for a person who intends to say his prayers as the
Quran says, “O you who believe! when you prepare for prayer, wash your faces and your hands (and
arms) to the elbows, rub your heads (with water) and (wash) your feet to the ankles” (5:6)
• Making the intention or niyat of Wuzu, “I intend to perform the Wuzu for securing Allah’s good
pleasure and in compliance with His command” .
• If possible, one should sit facing the Qiblah.
• The water to be used for Wuzu should be absolutely clean.
• The wuzu should be in continuous process, without any break or interval. No part should be
allowed to dry up before the other is washed.
• each part being washed and cleaned in the prescribed order,
• Washing should start from the right side then left.
• No part should remain dry.
• It is recommended to brush ones teeth or use miswak before or after wudu.
Method of wudu:
The approved method of performing wuzu is
• to wash both hands upto the wrists thrice, the wet fingers should be passed in between each other.
If there are any bangles on the wrists or ring on the fingers, as in the case of females they should
be moved around so that the skin under them does not remain dry.
• After this rinse the mouth thrice.
• Next some water should be taken in the right hand and sniffed into the nostrils thrice and then
blown out. The left hand should be used for cleaning nose.
• Then the whole face should be washed with both hands, thrice from the forehead down to the
lower portion of the chin and from the lobe of one ear to the other.
• Thereafter, first the right arm and then the left arm up to the elbows should be washed thrice.
• After washing the arms wipe the head with wet hands and perform Masah from front to back, and
pass the back of wet hands over the nape of the neck. Clear the inner side of ears with forefingers
and outer with thumbs.
• Finally wash the feet right and the left upto the ankles.
Conditions/Preparations of Prayers
Before a person can say his regular prayers, the following conditions must be fulfilled; otherwise the prayers
would be void:
1. The body of the person must be clean. Salat requires purification through ablution (wuzu) or by taking
bath. Wuzu includes washing of hand, mouth, nostrils, face, arms, across the head, back of the neck,
and the feet. Quran says, “O you who believe! When you prepare for prayer wash your faces and
hands to the elbows; rub your heads and wash your feet to the ankles.” [5:6]
2. Permission for resorting to Tayammum is granted on the grounds of illness, travelling and the non-
availability of water. It can be performed instead of wuzu (ablution).
3. The clothes worn must be clean and free from all impurities. The Quran says, “He loves those who
keep themselves pure and clean” (2:222). The Holy Prophet said, “Surely Allah does not accept
prayers without purification.”
4. The place where the prayers are to be said must be clean and free from all impurities. Prayers should
preferably be performed in the mosques because it carries 27 times more reward for men.
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5. The ‘SATAR’ (those parts of body which should be kept covered) must be properly covered. For a
male, the Satar consists of the portion of the body from the navel to the knees. For a female, her
entire body with the exception of her face, hands and feet is Satar.
6. It must be the time for the particular prayer to be offered otherwise it can be performed as Qaza.
7. The prescribed timing for farz prayers are, Fajr: this is an early morning prayer, Zuhr late afternoon
prayer, Asr late afternoon prayer, Maghrib evening prayer and Isha early night prayer.
8. It is prohibited to pray when the sun is in the Meridian or is rising or setting and this prohibition
applies to both fard and nafl prayers. The Quran says, “Prayers have indeed been enjoined on
believers at fixed times.” [4:103]
9. The Qiblah (direction of the Kaabah) must be faced while saying the prayer. The Quran says, “Turn
then your face in the direction of the sacred mosque, wherever you are, turn your faces in that
direction.” [2:150]w
10. Intention or niyat must be declared for saying the kind of prayer i.e., Farz, Sunnat etc., of the
particular prayer time i.e., Fajr, Zuhr etc. that one of offering.
Spiritual and individual importance of Prayer

Prayer is the second pillar of Islam. Prayer was the first act of worship that that was made obligatory by
Allah. It is the first act that the person will be held accountable for on the day of judgment, the Messenger
of Allah Prophet (P.B.U.H) said, “The first act that the slave will be accountable for on the day of judgment
will be the prayer.”
The word salat occurs 67 times in the Quran. It is obligatory on every adult, sane Muslim males or females
whether he is at home or traveling, in peace or war, healthy or sick. However, women are exempted from
offering salat during the menstruation period.
It is not obligatory for child to pray, however it is obligatory for the parents to order him to pray when he is
seven years old.
• Prayers instill self discipline in an individual. A Muslim pray five time a day at the fixed times. He learns
to be punctual at every prayer or he will be late and miss the congregation. This is repeated five times
a day which instills habit of regularly Allah says. “prayer at fixed hours has been enjoined upon the
believers (An- Nisa 4:103)
• Salat makes a person clean and pure both physically and spiritually. When a person prays regularly he
keeps his body clean by making ablution before every prayer while salat itself keeps him spiritually pure
the Prophet (P.B.U.H) asked his companions, “Do you believe that dirt can remain on a person bathing
five times a day in a stream running in front of his door? The companions replied that no dirt can
remain on his body. The Prophet (P.B.U.H) remarked so exactly similar is the effect of the prayer
offered five times a day. With the grace of Allah it washes away all sins. Ablution washes out physical
dirt while prayers wipe out spiritual.” (Agreed)
• A Muslim completely submits himself to Allah. He stands in humility in the presence of Allah with both
hands folded; he bows Kneels and prostrate. He shows his utter dependence on Allah. “Successful
indeed are the believers who are humble in their prayers.” (Al-Muminun 23:1)
• Prayer develops piety and fear of Allah in a person and restrains him from evil, Allah says, “Established
regular prayers for it restrains from shameful and unjust deeds” (Al-Ankabut 29:45)
• Prayer develops patience, endurance, contentment, and perseverance in a person. Allah says,
“Therefore, be patient with what they say and celebrate the praises of your Lord before the rising of
the sun and before its setting.” (Ta-Ha 20:130)
Purpose/Benefits of congregational Prayer
Congregational prayer has a great reward, the messenger of Allah (p.b.u.h) said, “Prayer in congregational
is better than the prayer of a man by himself by twenty-seven times.” (Agreed)
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Muslims are enjoined to pray congregational prayers in a mosque. Only Fard are to be said in congregation.
The other rakats are said singly. One person with Imam will constitute a congregation even if the other
person is a child or a woman.
If the congregation is of two people then the follower will be on the right side, if a third person joins the
prayer, the imam will move forward, and if women form a congregation, then the woman who leads stands
in the middle if they are in odd numbers, if the number of women is even then more women will be on the
right hand side.
The best person to lead the prayers is one who is well acquainted with the Qur’an and Hadiths. Before the
congregation starts rows are straightened and the gaps are filled. The worshippers should stand shoulder to
shoulder, the iqama is said and after making the intention the prayer is read Women are allowed to join the
congregation but their prayer in their houses is better. Men are excused from congregation, only in case of
rain, extreme weather, or illness.
This was the Practice of the Holy Prophet (p.b.u.h) and his immediate successors who always led the
congregational prayers of the believers five times a day in the mosque at Madinah.
• Islam lays special stress on prayer in congregation. The Quran says: “And bow down your heads with
those who bow down (in worship).(2:43)
The Holy Prophet (p.b.u.h) is reported to have said:
“ If there are three persons in a village or even in a desert and they do not pray together, the devil would
surely over take them. So always pray Salat in congregation, for a wolf only injures a solitary sheep.”(Abu
Daud)
• Congregational prayer serves as a strong force in uniting the believers. The gathering of all people
living in a locality five times daily in the Mosque helps in the establishment of healthy social relations
between different sections of the Muslim community. This gathering becomes larger in the weekly
Friday service and still larger in the two Eid gatherings. This reaches its climax on the occasion of the
annual pilgrimage when Muslims from all parts of the world assemble in Makkah.
• Congregational prayer levels social differences and promotes an atmosphere of equality and
brotherhood. In the mosque, a king may stand shoulder to shoulder with his poorest lead subjects
and the white man with the black. Congregational prayer lead to the realization among the
worshipers that all men are equal before Allah.
• These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation
for the unification of the human race. However much Islam may have preached the equality of
mankind and the brotherhood of Muslims, it would have been purposeless without being put into
practice through the institution of congregational prayer.
Friday Prayer
Friday ( jummah) means to congregate, gather or get together. All Muslim men in a community
should try to gather for this prayer. In some communities women are also encouraged to attend. It is
obligatory on every Muslim male.
Quran says,
“O ye who believe! When the call is proclaimed on Friday (the day of assembly) hasten
earnestly to the remembrance of Allah, and leave off business (and traffic) that is best for you if ye
but knew.”
Prophet pbuh said, “performing Friday prayer is obligatory on every Muslim adult male.”
• There are special preparations for this prayer. Muslims should try to take bath and put on fresh
clothes and should attain purification by ablution or by taking a bath. The Quran says, “O you who
believe! When you prepare for prayer, wash your faces and hands to the elbows; rub your heads;
and wash your feet to the ankles.”
• There are two azans for congregational prayers. Muslims should try to reach the mosque on the first
azan. On reaching the mosque, they should offer Tahayyat-ul-Masjid prayers and then four pre-farz
Sunnats. The second azan is called before the sermon.
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• The Imam then preaches two sermons, which are compulsory to hear. These sermons always consist
of advice based on the Holy Quran and Hadith about living a Muslim life. In non Arab countries an
additional sermon is delivered in the native language.
• People should not speak, pray or use mobiles during the sermon, and listen attentively. Even the
recitation of Quran is not allowed during the sermons.
• After the Sermons, Iqamat is called and people arrange themselves in rows.
• Friday prayer takes place of Zuhr prayer therefore, Thefarz are prayed in two rakats, not four.
• This farz prayer can’t be prayed alone or after the set time. Muslims should say the prayer together
behind the Imam.
• If someone is unable to perform this prayer in congregation within the prescribed time then he must
offer the Qaza for Zuhr prayer.
• Some people are exempt from Friday prayers, e.g. travellers, the sick, women and children.
The Friday sermons include:

• Glorification and praise of God, confirming the aspect of tawhid
• Praise and blessings on the Prophet (pbuh) as the greatest example to follow and sending peace
and blessings on him
• Reflection /reinforcement of the Quranic verses that have been selected for the particular sermon
• Referring to an authentic hadith to elaborate the topic and demonstrate the implementation of the
injunction by the Prophet (pbuh)
• The imam reminds the whole congregation about their duties towards God and their fellow beings,
he warns the people against the consequence of doing evil and reminds them of the hereafter
• Prays for the welfare of the community.
Eid Prayers
▪ The two main festivals in Islam are Eid-ul Fitr and Eid-ul-Azha. Eid means recurring happiness or
festivals. Eid-ul-Fitr is celebrated on the 1st of Shawwal which follows Ramazan or the month of
Fasting. Eid-ul-Azha falls on the tenth day of Zil Hajj and follows the completion of Hajj.
▪ The prayers of two Eids were prescribed in the first year after migration. It is a sunnah
Mu’kakkadah as the Prophet (P.B.U.H) performed these prayers and he ordered the men and
women to go out to attend them. These are congregational prayers and cannot be said
individually. Eid prayers are not a substitute for the obligatory Fajr prayer and there is no Qaza
for Eid prayer.
▪ It is preferred to take a bath, perfume oneself and put on one’s best clothes on the occasion for
both ‘Id’s. It is sunna to eat an odd number of dates before going for salah on ‘id ul fitr whilst for
‘Id ul adha eating is delayed till after the ‘Id prayers and then the believer may eat of his sacrifice,
if he has sacrificed an animal. ‘Id prayers can be performed in the mosque but it is preferred to
perform it in a place outside the city or in an open ground. The Prophet (pbuh) would pray the
two ‘Id prayers on the outskirts of Madina, in fact he only offered I’d prayers once in his mosque
when it was raining.
▪ The time for Eid prayer is anytime after sunrise but before noon. Usually, Eid-ul-Azha prayers are
held a little earlier than the Eid-ul-Fitr prayers. No Azaan or Iqamat is required
▪ Eid is a day of thanksgiving during which Muslims assemble in a brotherly and joyful atmosphere
to offer their thanks to Allah for helping them to fulfill their spiritual obligations.
▪ Both Eids are the days of rejoicing and celebration. The Prophet (P.B.U.H) said, The days of
Tashriq (the days in which the Eid is celebrated) are days of eating and drinking and of
remembering Allah, the Exalted”
▪ Eid ul Adha is celebrated in the memory of great sacrifice of the Prophet Ibrahim and Ismail. The
Prophet Ibrahim had a dream in which Allah commanded him to sacrifice his son.
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▪ It is desirable to congratulate each other on Eid, Jabir ibn Abdullah reported, “When the
companions of the Prophet (P.B.U.H) met each other on the day of Eid they would say to each
other, ‘taqqabbal minna wa minka’ (may Allah) accept it from us and you”
▪ The Eid day starts with congregational prayer in the morning. During the prayer, the Muslims
remember and glorify Allah’s name, and ask for His forgiveness and for strength of faith.
The method of prayer for Eid-ul-Fitr and Eid-ul-Azha is the same. The prayer consists of two Raka’at with the
Imam reciting in each, Surah Fatihah and another passage from the Quran in an audible voice.
• The intention for prayer is in these words:
“I intend to offer two Raka’at Wajib of Eid-ul-Fitr/Eid-ul-Azha (as the case may be) with six additional
Takbirs, behind this Imam and I am facting Holy Ka’abah.”
When the Imam recites Takbir-e-Tahrima, Allahu-Akbar in a loud voice, the Muqtadis (followers) should also
say the Takbir in a low voice, and fold their hands as in other prayers. After reciting Sana, the Imam raises
both hands upto the ears and says, the Takbir i.e., Allahu Akbar in a loud voice. The Muqtadis also raise their
hands upto the ears and say the Takbir in a low voice. The Imam and the Muqtadis should then lower their
hands and keep them hanging by their sides. They should repeat this twice. After the third Takbir, the hands
to be folded in the usual manner. They shall now recite Tasmiyah, Surah Fatihah and some other Surah.
After this, the first Rakat should be completed in the usual manner.
In the second Rakat, the Imam recite Tasmiyah, Surah Fatihah and some other Surah. After this, the Imam
raises his hands and recites the Takbir in a loud voice. The Muqtadis also raise their hands and say the Takbir
in low voice. They should now bring their hands down and keep them hanging by their sides. The hands
should be raised and lowered and the Takbir said more two times. Both the Imam and the Muqtadis now say
one more Takbir without raising their hands and bow down for Ruku. The second Rakat should be completed
in the usual manner.
After the two Raka’at of prayer are over, the Imam delivers the Khutba in two parts, with a short break in
between. The Khutba is Sunnat and should be heard attentively.
In the sermon of Eid-ul-Fitr, the Imam must draw the attention of the audience to Sadaqah-ul-Fitr. This is a
charity, which is obligatory on every Muslim who can afford it. This charity is more rewarding and preferable
if it is distributed before the prayers, so that the poor may also be able to celebrate the day in a festive and
cheerful spirit.
In the sermon of Eid-ul-Azha, the Imam should draw attention to the duty of sacrifice, which is to be
observed by every Muslim with means. It is preferable to Slaughter the animal of sacrifice on Eid day after
prayers. The sacrifice of an animal on second on third day of Eid is also acceptable.
Private Prayer (Dua)
• Invocation (duʿāʾ) is a prayer of supplication or request. Muslims regard this as a profound act of
worship. Prophet Muhammad pbuh said, "Dua is the very essence of worship.” The word dua in
Arabic means calling. It is the act of remembering Allah and calling out of Him.
• Aside from the obligatory five daily prayers, Muslims are encouraged to call upon Allah for
forgiveness, guidance, and strength throughout their lives.
• Dua is a way to keep in touch with Allah and thanks to Dua, we are getting closer to our Lord. Thus,
Dua is a source of rapprochement of the supplicant to Allah the Almighty.
• It is considered a way by which we can change our situation by asking the help of Almighty Allah.
Dua can change destiny so try Dua in all situations because with Dua, you will always get closer to
Almighty Allah.
• Dua is essentially a submission to the Creator and a demonstration of a person’s need for Allah.
Allah says in the Holy Qur’an: “When my servants ask you about me, (tell them), I am really close
to them, I listen to the prayer of each supplicant when he invokes me.” (2: 186).
• These personal supplications or prayers (dua) can be made in their own words and in any language.
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• One can pray privately for one’s own affairs, to protect, guide, help, bless a relative, friend or even
the entire Ummah.
• Allah is not a distant or remote Being, uncaring or indifferent to the calls of His Creation. In fact, He
is Rahman and Raheem, and One who answers the sincere and true prayers of His believers.
• The Prophet (P.B.U.H) is reported to have said, “Allah does not turn away, empty-handed, the one
who calls upon Him in prayer.”
• Muslims can call upon and supplicate their Creator wherever and however they may be, but it is
recommended that one supplicating in earnest, it is better to be in a state of wudu, facing the
qiblah, and, ideally, while in sujood (prostration), in humility before Allah.
• Muslims may recite dua before, during and or after formal prayer, or may recite them at various
times throughout the day. Prophet Muhammad (SAW) said: “Whoever desires that Allah respond
to his Duas under adverse and difficult conditions, he should make Dua abundant in the days of
ease and comfort.”
There are few specific moments in life, when a Muslim’s dua is especially accepted. These opportune
moments of the acceptance of dua are given blow:
• While travelling.
• While sick or visiting the sick.
• Late at night (last third of the night).
• While prostrating (sujood)
• Between the Azaan and the iqamat.
• While experiencing injustice or oppression.
• On the Day of Arafat.
• During Ramadan/or during nafl fasts.
Unseen topics
Tayammum (Dry Ablution)
In the case of water not being available for the performance of wudu or a person being bed-ridden due to
illness, Tayammum (dry ablution) should be done. Regarding tayammum the Quran says, “If you are ill or
on a journey…And you find no water, then take for yourselves clean sand or earth and rub therewith
your faces and hands. Allah does not wish to place you in a difficulty , but to make you clean.” (5:6)
From the ayat above, Muslim come to know the permission for tayammum is given by Allah in case of non-
availability of water, or on grounds of illness.
However, it must be noted that as soon as the restrictive reason for not doing wudu is removed
tayammum becomes void.
This approved traditional method of performing tayammum is
• to recite Tasmiah
• and then to make the intention to perform tayammum.
• After this both hands should be struck on some clean and pure earth or sand or stone.
• Next, the excessive sand should be blown off.
• Then both hands are rubbed on the face in such a way that no part of the face which has to be
washed by wudu, is left out.
• In the case of males with beards, it is desirable to pass the figures through the beard.
• Then both hands should be struck again on the clean earth or sand and, after blowing off the
excess dust, they should be passed over first the right and then the left arm upto the elbows. This
completes the tayammum.
• A dry stone free of dust, a brick or an earthen pot may also be used for this purpose.
• The acts which nullify wudu also nullify tayammum.
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Times of Prayer:
1. Fajr is an early morning prayer. The time of this prayer commences after the break of dawn and ends
just before sunrise. It is makruh or undesirable to say prayers when the sun is rising. No nafl prayer
is to be said till the sun has risen well.
2. Zuhr is an Early afternoon prayer.The time of this prayer commences when the sun begins to decline
and the shadows of things cease to decrease. It ends when the shadows of everything become equal
to twice the size of its shadows at noon or mid-day. No prayer is to be said or the Quran recited at
the time of the decline of the sun.
3. Asr is a Late afternoon prayer. The time of this prayer commences immediately after the end of the
time for Zuhr prayers and ends before sunset.
4. Magrib is an evening prayer. The time of this prayer commences immediately after sunset and ends
on the fading of twilight.No prayer is to be said or the Quran recited at the time of the setting of the
sun.
5. Isha is an early night prayer.The time of this prayer commences after the fading of twilight and ends
before dawn but it is desirable to say this prayer before midnight.
Method of Prayer:
The approved traditional method of Prayer is to stand straight with the face towards the kaabah and with
hands hanging down the sides of the body , the worshipper makes the intention (Niyyat) for the
(Farz/sunnah/Nafl) prayer that is to be offered. He then raises his hands to his ears and recites “Takbir-e-
Tahrima” that is “Allah is the Greatest”. In this standing position which is known as “ Qiyam” he first recites
Sana, then he recites Ta’awuzi.e
“I betake myself to Allah for refuge from the accursed Satan”.
and then the Tasmiyahi.e“ In the name of Allah, the Beneficent, the Merciful.”then after reciting surah al
Fatiha some other surah or at least three verses are recited, which is known as Qirat.
➢ The Qiyam is followed by Ruku. In this posture, while standing, bows forward and places both his
hands on his knees and recites Tasbih-e-Rukui.e, “Glory to my Lord, the Great” at least three times.
After this he recites Tasmi and Tahmid while standing straight. He stands erect for a short while
which is known as “Qaumah”.
➢ The worshipper then bends down for Sajdah or Prostration while reciting Tabir. In this position the
Tasbih-e-Sajdahi.e,
“Glory to my Lord , the Most High” is recited at least three times.
➢ After performing two prostrations, he stands to perform the second Rakat in the same way, except
that the Sana is not recited in the position of Qiyam.
After the second Rakat, he assumes the sitting position known as Qa’adah. In which he first recites Tahiyya
and Tashhaud and then the Durud and a prescribed prayer. After this, he ends his prayer with Taslim. For
this, he turns his face to the right and looking over the right shoulder, he says:“Peace be upon you and the
mercy of Allah.”Then turning his face to the left looking over the left shoulder, he repeats the same words.
Delayed Prayer – Qaza
The believers are enjoyed to offer their prayers at the appointed times. Failing to do so is a sin unless there
is a reasonable excuse for delay. With the exception of prayers missed by woman in childbirth or
menstruation and any Muslim who is insane or is unconscious for some time, every Muslim must offer the
delayed obligatory prayer. These prayers have to be offered as soon as possible except at time at time when
prostration is forbidden. In the Niyat, the word Qaza should be added.
If severel prayers have been missed in a day, then the Qaza should be offered in proper order. For example
if prayers have been missed beginning from Fajr then FajrQaza should be offer first, then Zuhr and Asr and
so on. If the missed prayers are too numerous to remember or if the time available is not enough for both
missed and present prayers, then the present prayer should be offered first. The missed prayer should be
offer later.
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Qaza can be offered for only the Farz and Witr prayers. Except for the pre-FarzSunnats of Fajr for which Qaza
may be offered before sunset the same day, no Qaza of other Sunnats is to be offered.
If Zuhr, Asr or Isha prayers become Qaza While travelling, one should, when he returns home, offer the Qaza
of these as if he was still a traveler that is, two Raka’ateach.If however, the prayers become Qaza before a
journey, he should offer the full four Raka’at of the three prayers.
Masjid (the place of prayer)

Masjid, the Arabic word for mosque, means a place of prostration (sujood). Prayer establishes the
connection between the believer and his/her Lord and prostration symbolizes complete submission.
Throughout Islamic history, the mosque has remained the centre of Muslim community, and towns have
grown around this pivotal building. Mosques come in all shapes and sizes, and Muslims in the past, and
even today, have made use of local artisans and architects to create beautiful mosques.
There are , however, certain features that are typically common to all mosques. externally, every
mosque has a dome and minarets, which are visible from afar. The minarets are tall towers used to call
believers to prayer. Within, every mosque has a mihrab, a niche in the wall that indicates the direction of
Makkah; most mosques have a minber, a tall chair-like pulpit from which the imam is able to deliver a
sermon. The interior of the mosque is decorated usually with calligraphy of Allah’s 99 names and Quranic
verses around the walls, or with intricate geometric swirling design, known as Arabesques. Many mosques
have big courtyards to accommodate more people during large congregations. There are never any images
of people or animals nor any statues in mosques, for this is strictly forbidden in Islam.
(b) How do the prayers (salat) help keep the community united. [4]
• Muslims perform the prayers at the same time.
• In mosques they congregate together and can meet.
• Even when praying alone they know others are praying with them.
• All have a sense of performing the same task. All the Muslims, rich and poor, white and black, stand
together, shoulder to shoulder, before Allah in congregational prayer and perform the same acts together.
This gives a sense of togetherness.
• All are reminded of their membership of one community.
• Communal prayers give opportunity to help each other and solve problems.
(No marks for descriptions of prayers)
(b) Explain the importance to the community of Muslims of mosques. [4]

• They are centres especially dedicated for collective worship.
• They enable the community to meet together which encourages healthy social relations and promotes
brotherhood.
• They provide facilities for education and joint learning.
• By their appearance they remind the community that it is united.
• Their presence symbolises the community’s unity and strength.
• Muslims sometimes withdraw to mosques for the conclusion of Ramadan.
(b) Explain the main differences between regular daily prayer (salat) and personal prayer (duà').
[4]
• Regular prayer is always performed according to the pattern set by Qur'an and Sunna.
• It is obligatory, whereas personal prayers are voluntary.
• It has set timings, whereas duà' prayers can be performed at any time.
• It is directed towards the Ka`ba,
• It consists of set formulas and actions, but duà’ prayers are not necessarily said according to a pattern.
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• It is always in Arabic, but Duà' prayers can be offered in any language.

• For regular prayers you need purification, but it is not obligatory for duà’ prayers.
• Regular prayer is worship to God but duà’ prayers comprise requests for oneself or others.
• They (personal prayers) are free, in that anyone or anything can be mentioned.
• They often consist of prayers spoken by the Prophet.
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Pillars of Islam
Pilgrimage
Method
The fifth pillar is the Pilgrimage to Makka and its vicinity during a fixed time of the twelfth month of
the Muslim calendar, Dhu al-hajja. To perform the Hajj is a very difficult and strenuous form of worship,
though Muslims should attempt to go once in their lifetime, if they have the means.
“Pilgrimage thereto is a duty people owe to Allah- those who can afford the journey.” [3:97]
Pilgrims arrive in Makka by the 7th day of Dhu al-Hijja, they purify themselves and on 8ththe men put
on the Ihram. It is the preparation, entering into a purified state at prescribed stations, Meeqat, by shedding
ordinary clothes and putting on to seamless cloths, one around the waist and one over one shoulder. Women
do not use these cloths but wear simple modest cloths to cover their bodies, except for their face and hands.
After entering the state of Ihram, the pilgrims start reciting the, Talbiah. At the great mosque of
Kaaba, Masjid al Haraam , they perform the Tawaaf Qudoom. It is anticlockwise circumambulation of the
Kaaba seven times, at the beginning of the Hajj.
The Pilgrims proceed to the plain of Mina, where they spend the night in prayer.
On the 9th day they leave Mina for Arafat, where they recite the Quran and pray at the Jabal al-Rahma. This
is known as wuquf (stay) in which they spend time by reciting appropriate passages from the Quran. This is
the climax of the Hajj when Muslims believe that the misdeeds of their lives, until this time, are forgiven.
Zuhr and Asr prayers of 9th of Dhu al-hajja are performed together in this plain. The Hajj sermon is also
delivered here.
At sunset, the pilgrims leave Arafaat for Muzdalifa, where they will spend the night in worship and
gather 49 pebbles for the next day. Magrib and Isha prayers are performed together in this plain.
At dawn of 10th of Dhu al-hajja, they proceed to Mina where they perform Ramy (stonning), by throwing
the pebbles at the Jamarat al Aqba. The stone pillar symbolizes Satan. Talbiah is stopped before performing
Ramy.
The animal sacrifice, Udhiya, on the tenth day of Dhu al-Hijja , the Id al-Adha is performed at Mina. Men
usually have their heads shaved at this time.
“The sacrificial camels, We have made for you as among the symbols from Allah: in them is much good for
you. Then pronounce the name of Allah over them as they are lined up for sacrifice. When they are down
on their sides after slaughter, eat from them and feed others.” [22:36]
After this, the pilgrims go to the Kaaba to perform the obligatory tawaf known as Tawaf Ifadah or Tawaf
Ziara. Then they perform two rakat near the Station of Ibrahim.
Then they carry out the Sa’yi between the hills of Safa and Marwa by running between the hills seven times.
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the house in the
season or at other times, should compass them round, it is no sin in them. And if anyone obeys his own
impulse to good , be sure that Allah is He who recognizes and knows.” [2:158]
Ramy is carried out on the eleventh and the twelfth days as well. On the twelfth day, pilgrims return to the
Kaaba for the final Tawaaf (wida).
Method of Umrah:
‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation)
around it, walking between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by
having his hair shaved or cut. ‘Umrah can be performed along with Hajj and in other days as well.
1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man
and woman) to take a bath if convenient, including menstruating women and those experiencing postnatal
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bleeding. The man perfumes his head and beard but not his Ihraam garments. There is no harm in what remains
of it after Ihraam. There is nothing wrong if it is not possible to take a bath at Meeqaat.
2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that
time in the clothing they are already wearing. There is no specific clothing designated for women, except that
they are prohibited from wearing the Niqaab (face-veil) and gloves.
As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and
the Ridaa’. The Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is
allowed to be worn in addition to these.
Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by entering the state of Ihraam.
The intention must be made in the heart. After the intention Talbiyyah is recited.
Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot
3. Upon arriving at the Ka’bah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your
right hand and kiss it. If this isn't possible, you should face the Black Stone and point to it. When touching the
Stone, the following is said: (In the name of Allah, Allah is the Greatest) or "Allahu Akbar" (Allah is the Greatest).
If this is difficult for you, then go on performing tawaaf without touching it.
4. When you complete seven circuits of Tawaaf, approach MaqaamIbraaheem recite this verse (which means):
“And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer...” [Quran: 2:125]
Then pray two short Rak’ahs, as close as conveniently possible, behind MaqaamIbraheem. Upon completing the
two Rak'ahs, return to the Black Stone and touch it, if convenient
5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which
means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allah.” [Quran; 2:158]
Then descend and go towards Marwah, There are no particular supplications to be recited between Safaa and
Marwah. Seven circuits are to be completed ending the last one on Marwah.
6.Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips
length from the end. The rights of 'Umrah have now been completed.
The main differences between Hajj and Umra
• Hajj is one of the five pillars of Islam and is an obligatory act of worship for those of good health and
can afford the journey whereas Umra is not an obligatory act.
• Hajj can only be performed during prescribed month and dates i.e. Zil Hajj (7 th – 12th) whereas Umra
can be performed at any time of the year.
• Wuquf Arafat is one of the most important components of Hajj without which Hajj is void. However,
there is no Wuquf Arafat in Umra.
• Similarly there is no WuqufMuzdailfa (spending the night at Muzdailfa) in Umra or combining
Maghrib and Isha prayers.
• In Hajj, Talbiah is stopped on the 10th of Zil Hajj after the stoning of the devil (Rami) whereas Talbiah
is stopped while starting the Tawaf in Umra.
• In Hajj, a person has to go and stay in Mina, perform Rami at the Jamarat while there is no stay at
Mina or Rami in Umra.
• In Hajj, the pilgrim gives a sacrifice on 10thZil Hajj while no sacrifice is offered in Umra.
Benefits:
• Hajj is fifth pillar of Islam. It became obligatory in the ninth year of Hijrah. Hajj is an act of Ibadah
which is obligatory on every Muslim who can afford it once in his lifetime. Hajj literally means the
intenion of going on Pilgrimage. It is an all embracing act of worship in which a Muslims visits the
Ka’bah in the month of Dhul-Hajj and performs him prescribed rites Allah says, “Pilgrimage there to
is a duty man owe to Allah, those who can afford the journey.”
1. Hajj is a form of Ibadah which covers all aspects of human life. It trains a Muslim to sacrifice his
wealth his time his physical and mental energies and his comfort in the way Allah.
2. Allah forgive sins of those who perform pilgrimage and does not care for those who die without
performing it, the Prophet (P.B.U.H) said,
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“He who is not prevented from performing the Pilgrimage by an obvious necessity, a
tyrannical ruler, or a disease which confines him at home, and dies without having
performed the Pilgrimage may die if he wishes to be Jew or Christian.” (Trimidhi)
The Prophet (P.B.U.H) said, “An Accepted Pilgrimage has no reward except paradise.”
(Agreed).
In another tradition, the Prophet(P.B.U.H) said, “the person who came on Pilgrimage to the
house of Allah, than neither committed an indecent sexual acts, nor indulged in any
disobedience of Allah, He will return home as (pure of sin) as he was on the day his mother
bore him.” (Agreed)
3. One of the most important benefit of Hajj is that it demonstrates equality and brotherhood among
the Muslims. People of all nationalities, all colors, races and the ranks from all over the world
assemble at one place and interact with each other. They come before their creator in extreme
humility, wearing two white sheets without any distinction between the high and the low, the king
or the servant, gather at the same place and utter the same words,
4. Hajj is a great spiritual experience. It brings the pilgrim closer to Allah, and he feels that the entire
barrier between him and his Creator are removed. In the plain of Arafat on this great occasion
hundreds and thousands of people assemble and proclaim together (here I am O Lord! Here I am)
and they feel that nothing stands between them and Allah.
5. Trading is allowed during Pilgrimage. Allah says, “it is no crime in you, if you seek of the bounty of
your Lord (during Pilgrimage)” (Al- Baqrah 2:198) Pilgrim may buy and sell and thus he can meet
expanse of his journey.
6. Pilgrimage has other economic benefits for Muslims. People have the opportunity to discuss their
economic problem; and the get the chance to devise plans and strategies that may benefits the
Muslims on individual level and evolve common economic strategies that are beneficial to the entire
Muslim world.
7. The Muslims assemble every year in Makkah; this annual meeting provides the Muslims leaders an
opportunity to discuss their common problems and formulate a common policy that can be pursued
by all Muslim countries in the United Nations Organizations, the Security Council or other such world
forums. It also provides them with opportunity to discuss and agree on many topics of common
interest.
(i)Obligation and exemption:
• Pilgrimage to Makkah once in a lifetime is obligatory on every adult, sane, free Muslim, who can
afford to undertake a journey to Makkah. Allah says, “Pilgrimage thereto is a duty, men owe to Allah
those who can afford the journey.” (Al-Imran 3:97)
• It is obligatory on those who have sufficient money to pay for their return journey to Makkah and
meet expanses of their stay and also have ample funds to provide for their dependents back at home
until their return Allah says, “ And take a provision(with you) for the journey” (Al-Baqarah 2:197)
• Pilgrimage is only obligatory on those who are physically fit to undertake the journey. Hajj is not
binding on people who are sick or very old, and cannot endure the hardship of long journey.
• Journeys must be safe danger to life or possessions due to war, epidemic or highway robberies free
a person from obligation of Pilgrimage.
• A woman is not allowed to go to Pilgrimage without mahram. In case, she cannot find a mahram to
accompany her, it is not obligatory for her to perform Pilgrimage. Ibn Abbas reported, the Prophet
(P.B.U.H) said, “women should not travel except with a mahram, and no man may visit her except
in the presence of mahram”, a man got up and said “O Allah’s apostle! I intend to go with such and
such an army and my wife wants to perform Hajj” the Prophet (P.B.U.H) said, (to him), “ Go along
with her (to Hajj)” (Sahih Bukhari)
(ii) prohibitions of Ihram

4
There are a number of other rules connected with Hajj, such a prohibition against using perfume, killing
any creature, uprooting or damaging plants, doing anything dishonest, To use abusive or foul language,To
hunt or kill an animal; however, harmful or dangerous animals can be killed, carrying weapons, covering
the head for men, covering the face and hands for women, wearing shoes over the ankles, cutting hair or
clipping nails, and having sexual relations.
These restrictions ensure that the pilgrims are focused on what they are doing and concentrating on Allah.
Throughout the Hajj they also offer prayers to Allah while making their observances
Specific Acts by name:
1. Tawaf and its conditions
Tawaf is the circumambulation of the Ka'ba seven times in anticlock wise direction and there are different
kinds of tawaf which are performed during hajj.
The different kinds of tawaf and the conditions for preforming them are:
Tawaf-e-Qudoom: is the tawaf of arrival for hajj. It is performed on entering the sacred mosque.
Tawaf-e-Ziara (Tawaf Ifadah) is an obligatory act of pilgrimage and if it is not performed the pilgrimage
becomes void. It takes place after the first stoning of the jamarat and it is permissible to perform it from
10th and 12th Zil Hajj.
Tawaf-e-Wida (the farewell tawaf), this tawaf is wajib and is performed before the pilgrims depart for
their homes. It is done after completing the actions of hajj and when one has decided to leave Mecca. It is
obligatory for all pilgrims except women who are menstruating or bleeding following childbirth, and the
one who fails to do it must sacrifice an animal of the type that is valid as an udhiyah.
Tawaf-e-Nafl It is not required during annual pilgrimage but is however performed by pilgrims to gain
extra rewards
Conditions:
Each of these tawafs must include seven circuits, men are encouraged to perform the first three circuits at
a hurried pace, followed by the remaining four at a slower pace. Each time they reach the Black Stone, they
should kiss it if possible or raise their hands in salutation saying Allahu Akbar. After which the pilgrim offers
two rak’ah behind Maqaam Ibrahim, if possible; if the pilgrim cannot do that then he/she may offer the
prayer in any other part of the mosque. Pilgrims should before starting their tawaf make intention (niyyat)
and be in the state of wudu. According to some scholars wudu is fard (compulsory) and it is mustahab
(recommended) according to other scholars. If you perform wudu then there is no difference of opinion.
Except for the specific supplication between the last stretch of each tawaf of the Ka’ba, i.e. between
‘Rukne Yamani’ and ‘Hajar Aswad’, there are no specific or particular duas which one needs to recite during
the tawaf. It is sunna to recite this supplication during the last stretch of each tawaf:
Sura Baqarah 2:201 – ‘O our Lord, give us the good in the world, and give us the good in the Hereafter, and
save us from the torment of the Hell Fire’
2. Sayiis walking briskly seven times between Safa and Marwa hills. Sayi is commenced from Safa and
ends at Marwa. The commandment about Sayi is contained in the Quran: “Behold! Safa and Marwa
are among the symbols of Allah. So if those who visit the house in the season or at other times,
should compass them round…..” (2:158)
The pilgrim should first climb on the Safa hill. It is not necessary t climb to the top of the hill. He should climb
to such a height only as would afford a view of the Kaaba. After descending from Safa, the pilgrim should
move towards Marwa and, thereafter, walk briskly between the two hills. Only men are required to walk
briskly. Women may walk at their normal pace. HazratHajra, wife of Hazrat Ibrahim, ran several times
between these two hills in search of water for her infant son, Ismail. Sayi is performed in memory of this act.
This ritual shows respect for maternal love and gratitude to Allah.
3. Head Shaving or Shortening Hair

5
After Sayi pilgrims may shave their head or shorten hair and then may come out of Ihram. The women only
cut a lock of the hair.
The practice of shaving or clipping hair is affirmed by the Quran and the Sunnah of the Prophet (P.B.U.H),
Allah says “Truly did Allah fulfill the vision for his Messenger, you shall enter the Sacred Mosque if Allah
wills, with minds secure, heads shaved, hair cut short and without fear.” (Al-Fat-h 48:27). A person may
shorten his hair or shave his head, but shaving carries more reward the Prophet (P.B.U.H) blessed those
who shaved three times more than those who just shorten their hair Abu Hurairah reported, “Allah’s
Apostle said, o Allah! Forgive those who get their heads shaved, the people asked. “Also those who get
their hair cut short?” the Prophet said “O Allah Forgive those who have their heads shaved.” The people
said, “Also those who get their hair cut short?” The prophet (invoke Allah for those who have their heads
shaved and) at the third time said, “also (forgive) those who get their hair cut short.”
4. Rami at Jamarat
The three stone pillars situated in Mina are called Jamarat. One nearest to Makkah is called Jamarat-al-Uqba,
the second which is near the mosque of Mina is called Jamarat-al-Wusta. At a little distance from this place
is the Jamarat-al-Sughra.
It is reported that Satan tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat Ibrahim
stoned the devil. In memory of this, the devil is symbolically stoned at Mina during Hajj. It is to show that we
reject the devil and obey no one but Allah.
The act of stoning the devil is called Rami. The approved method of doing Rami is to stand about five or six
feet from the stone pillar, hold the pebble with the thumb and forefinger of the right hand and throw each
pebble one after other and while doing so, the following is to be recited, “In the name of Allah, the most
Gracious, the most Merciful. Allah is great.” The pebbles should fall as close to the pillar as possible.
5. The Ka’ba was built by Adam, and later restored by Ibrahim and Isma’il, and again in the time of
the Prophet.
• It was the first sanctuary in which God was worshipped.
• It is the focus of Muslim prayer from all parts of the world.
• It is the first point in Makka that most pilgrims make for.
• During pilgrimage Muslims circumambulate it seven times.
• They try to kiss the Black Stone as they pass it following the Prophet’s example.
6. Ihram is the state of purity which Muslims enter when beginning the pilgrimage.
• The chief sign is for men two pieces of white cloth worn around them.
• For women it is normal clothes covering the whole body except face and hands.
• It removes signs of distinction and makes all pilgrims appear equal.
• In the state of ihram the pilgrim comes under particular restrictions of conduct, such as no cutting of hair
or nails.
Kinds of Ihram
Ihram is of three kinds.
• Qiran (Combining both Umrah and Hajj)
• Tamatt’u (combining both Hajj and Umrah with a break in between)
• Ifrad (Hajj only)
All these three kinds are legitimate. Aishah reported, “We left (Madinah) with Allah’s Messenger (P.B.U.H)
to perform the farewell Hajj. Some of us declared Ihram to perform Umrah while other declared their
intentions to perform both Hajj and Umrah. Yet others declared their Ihram to perform Hajj only. The
Prophet (P.B.U.H) declared Ihram for Hajj only. As for those who intended Umrah they terminated their
Ihram as soon as they finished the rituals of Umrah. Those who intended to combine Hajj with Umrah or
those who intended to perform Hajj only they did not terminate their Ihram until the Slaughtering Day
(Yawn un-Nahr), the 10th of Dhul-Hijjah” (agreed)
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7. Talbiyah
Talbiyah is the proclamation of following words
“I respond to your call o Allah! I respond to your call and I am obedient to your orders, you have no
partner, I respond to your call. All the praises and blessings are for you, all the sovereignty is for you, and
You have no partners with you”
As soon as the pilgrim enters the state of Ihram he must proclaim Talbiyah loudly. The pilgrim proclaims
Talbiyah throughout his journey when he rides his conveyance and sets out for his journey; meets a group
or a person early in the morning and after every prescribed prayer. Jabir reported that the Prophet
(P.B.U.H) said, “Whosoever makes intention to perform Hajj and pronounces Talbiyah all day until
sunset, Allah the Almighty will forgive his sins, and he will be free of sin as he was the day his mother
gave birth to him” (Ibn-Majah)
8. ‘Arafatis the plain outside Makka where all pilgrims gather during the annual pilgrimage.
• Here they perform the wuquf, standing between noon and dusk in order to obtain God’s forgiveness.
• This is the high point of the pilgrimage, without which it is not valid.
• Adam and his wife were reunited here after being expelled from the garden.
• The last judgement will take place here.
9. Sacrifice (‘Id al-Adha)
The practice of sacrifice is commemorated annually as a rite of the Hajj on the tenth of Dhul-Hajj on Eid al-
Adha in Memory of the great Sacrifice of Ibrahim and Ismail. The Prophet Ibrahim had a dream ordering him
to sacrifice his son, when he narrated his dream to Ismail he immediately offered to comply with the
command of Allah, Allah says, “And when (his son) was old enough to work with him (Abraham) said o my
dear son I have seen in a dream that I must sacrifice you. So look what do you think? He said o my father!
Do that what you are commanded. Allah willing you shall find me of the steadfast.” (As-Saffat 37:102)
Sacrifice is offered after rammi on jamarattulaqabah. A sacrificial animal may be acamel, a cow or a lamb. A
camel must be atleast five years old, a cow two years old and a goat a year old at least. The animal should
be healthy and free from all physical defects.
Muslims all over the world offer the sacrifice and celebarated Eid ul Adha on that day. Allah’s Messenger
(P.B.U.H) said, “On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of
blood. The sacrifice will come on the day of Resurrection with its horns, its hair and its hooves, and the
blood find acceptance with Allah before it falls on the ground, so be glad about it.” (Trimidhi).
The sacrifice is offered after the Eid prayer by Muslims other than the Pilgrims it may be offered for three
days the Prophet said, “All the Tashriq days are days of slaughtering.”(Ahmad) One may keep a part of the
sacrifice meat, distribute a part and give in charity the third part
10.Maqam-e- Ibrahim.
Maqam-e-e Ibrahim also known as The station of Ibrahim is the large stone block on which Hazrat Ibrahim
stood while building the upper walls of Holy Ka’bah . It is believed that this rock was sent from Heaven to
Hazrat Ibrahim along with three other rocks one of which is the Sacred Black Stone, also Known as hajr-e-
Aswad. The second one is the rock of the children of Israel and the third one is the Maqam-e- Ibrahim.
The block was moved further when the construction of one part was completed and in this way all the
upper portion of Ka’bah was constructed. When the construction was completed the block was left there
on eastern side of the Holy Ka’bah.
One of the Miracle of Hazrat Ibrahim which many of us might be unaware of is that when he stood on that
rock it became soft and his feet dived into the rock which resulted in making the impression of his feet on
the rock. After several hundred years those impression are still on that rock.
Saeed bin Jubair R.A reported tha the Prophet (P.B.U.H) said, “The stone is the station of Ibrahim Allah
made it soft and made it a mercy. Ibrahim would stand on it and Ismail would hand to stone up to him.”
During the Khilafat of Hazrat Umar R.A he got it moved from the eastern side of Holy Ka’bah to the front of
Ka’bah just close to the door of the sanctuary. It was done so that the Muslim may not face any difficulty
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while performing Tawaf as it used to come in their way. The present place where it is located now is the
place where Hazrat Ibrahim offered two rakah prayers after finishing the construction of Ka’bah. During
Tawaf at the time of Hajj and Umarah it is desirable if the Muslims offer two rakah prayers behind Maqam-
e-Ibrahim. A person may offer prayer from a distance so that no trouble is caused to other Muslims
performing Tawaf. It is mandatory to offer Prayer after finishing Tawaf or will Tawaf will not be accepted
Allah said in Holy Quran Surah Al Baqarah “Remember We made the house a place of assembly for men
and a place of safety; and take ye the station of Abraham as a place of prayer and we covenanted with
Abraham and Ismail that they should sanctify. May house for those who compass it round or use it, as a
retreat, or bow, or prostrate themselves (therein in prayer).” [2:125]
11. Hajr-e-Aswad
Mounted in silver and set in the southeastern corner of the Ka’bah is the sacred Black Stone. Hajr-e- Aswad
received by Hazrat Ismail from the angel Jibrail during the rebuilding of the Ancient House. According to
traditions, this stone was milky white; it has become black because of the sins of people. This holy stone was
touched or kissed by Hazrat Ibrahim and by the holy prophet (P.B.U.H). Its kissing is symbolic of pure love of
Allah and our resolve to obey Him in all matters.
The act of kissing the Hajr-e-Aswad is called istilam. The palms of both hands are placed on it, with the face
between the two palms, And the stone is kissed in such a way that no sound is produced. If it is not possible
to kiss the stone in this manner it may merely be touched with the right hand and the hand kissed or if that
is not possible one may rise the palms of hand towards the Hajr-e-Aswad and kiss the palms.
Mutaf
It is the place inside Masjid-e-Harram and around the Ka’bah on which Tawaf is performed.
Al Multazim
It is a place of holding this is the portion of wall of Ka’bah between its door and Hajr-e-Aswad. Here the
pilgrim prays to Allah for forgiveness.
Mina
It is a plain, which lies between Arafat and Makkah. The path way into this plain passes through Hill called
Aqabah which is famous in the history of Islam as the place where Holy Prophet (P.B.U.H) took the two
pledges from the Ansars of Madinah.
Muzdalifah
It is plain between Mina and Arafat about six miles from Makkah and three miles from Mina. In the Holy
Quran this place is called the sacred Monument and Muslim are specially asked to remember Allah at this
place “When ye pour down from Arafat celebrate the praises of Allah at the Sacred Monument” (2:198)
Ramal
This is the memory of an incident that took place when the Holy Prophet (P.B.U.H) and his companions came
to Makkah from Madinah for performing Ummrah. The unbelievers of Makkah taunted them and said that
the climate of Madinah had made them so weak that they could not perform Tawaf properly. When the Holy
Prophet (P.B.U.H) heard this he ordered his companions to expand their chests and walkbriskly moving their
shoulders. Walking in this fashion is called Ramal. This is done in the first three circuits the normal gait being
resumed in the remaining for circuits. There is no Ramal for women.
(b) In what ways are the prophet Ibrahim and his family important to the annual
pilgrimage? [4]
• The Qur’an says Ibrahim built or rebuilt the ka`ba
• His family lived in Makka
• Hajar ran between Marwa and Safa searching for water (sa’y)
• Isma’il uncovered the well of Zamzam by scraping his heel on the earth
• Ibrahim rejected the devil three times when taking his son for sacrifice (rami)
• An animal was provided for Ibrahim to sacrifice in place of his son (sacrifice)
(b). Give reasons to show how pilgrimage brings an individual Muslim closer to Allah. [4]
- This is a way of showing dedication to Islam, by performing one of the Pillars.
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- Pilgrimage is a source of seeking forgiveness from Allah.

-Pilgrim feels that he is standing in the presence of Allah and recites Talbiah (Here I am at your service).
-Remembrance of Allah with extreme concentration and humbleness brings an individual closer to Allah.
-Pilgrim endures hardships in the way of Allah and gets trained to make sacrifice for Him.
-Pilgrim leaves his home, his country, his business and his relatives and come to perform pilgrimage to seek
the pleasure of Allah.
-Pilgrim follows the footprints of Hazrat Ibrahim and Holy Prophet (PBUH).
-During pilgrimage, a pilgrim rejects evil and materialism.
4. (b) Explain how the outward actions performed during umra improve a pilgrim’s inner
spirituality. [4]
• fulfilling the different observances of umra helps a pilgrim to develop their inner spirituality in a number of
ways.
• upon donning the ihram a pilgrim is reminded of the equality of all men before God and this makes him/her
feel humbled.
• The recitation of the talbiya focusses the mind of the pilgrims on the fact that they have come in response
to the call of their Creator, that they are obedient to him and acknowledge that no one is worthy of worship
besides God.
• With the tawaf, each pilgrim is glorifying God, praising him, seeking forgiveness and acknowledging his
greatness and superiority.
• Just to look upon the Ka’ba is a spiritual experience of immense magnitude for every Muslim.
• the two rakah at the station of Ibrahim, the sa’y and the shaving/cutting of hair at the end of the umra
improve the inner spirituality of the pilgrim.
5(b)What is the significance of the Black Stone (Hajr al Aswad) to Muslims? [4]
• some believe it’s a meteor that fell from the sky, whilst others believe that an angel brought the
stone to Hazrat Ibrahim when he was building the Ka’ba.
• Throughout history because of natural disasters the Ka’ba has been destroyed and rebuilt many
times but the Hajr al Aswad has always remained as a reminder of the origin of the Ka’ba.
• it is significant also because it is the only part remaining from the original structure that was built
by Ibrahim.
• one is identifying with Ibrahim, when one touches it or raises one’s hand towards it, who is the
spiritual father of monotheism and that by touching it and kissing it a Muslim is following the Sunna
of the Prophet.
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Articles of Faith
Tauheed, the belief in Oneness of Allah
At the heart of Islam lies belief in Allah as the only deity worthy of worship by his creation. The essence of
Islam is bearing witness to the phrase, ‘There is no god but Allah’. The testimony to this belief, called
tauheed, is the axis around which Islam revolves. Belief in Allah, In Islam, consists of following aspects:
Belief in Allah’s existence
• Tauheed requires belief in Allah’s existence which is reflected in His creation.
• There is a harmonious and systematic arrangement in the universe; in the solar system, the night and
day follow fixed schedule; the Sun, the Moon, and the planets rotate within their set orbits Allah says,
“It is not permitted for the sun to catch-up with the moon nor can night outstrip day each (just)
swims along in (its own) orbit (according to law).” (36:40)
• Allah’s presence can be perceived by His answer to our prayers, the miracles gave some of his
Prophets, and the teachings in the revealed books.
• In fact, every human is born with an instinctive belief in Allah. The Prophet Muhammad (P.B.U.H)
said, “Every child is born in a state of fitrah (a natural belief in Allah) then his parents make him a
Jew, a Christian, or a Magian.”
1. Belief in Allah’s Lordship

• Belief in the supremacy of Allah means that both heaven and earth, and all that lies beyond them,
unknown to humans, belongs to Allah. He alone is the most supreme the exclusive lord and master
of all His creation. He created them out of non-existence and they are dependent upon Him for their
conversation and continuation and He alone has the power to bring them all to an end or bring them
to life again.
• Furthermore, He did not create the universe without purpose and leave it to run is own course. In
fact, His power is what sustains this universe and all known and unknown life within it. ‘Say (O
Muhammad P.B.U.H), Who provides for you from the sky and the earth? or who has power over
hearing and sight? And who brings out the living from the dead and bring out the dead from the
living? And who rules and regulates all affairs? They will say: Allah. ‘Say. Will you not then bow
(show piety) before Allah?’ (10:31)
• Belief in Allah as the supreme Lord also means to acknowledge Him as the Supreme lawgiver, the
absolute judge and legislators, who alone distinguishes right from wrong. Just as the physical world
submits to His supremacy, human beings must submit to the moral and religious teaching of their
Lord.
• In other words, Allah alone has the authority to make law, determine acts of worship, decide morals,
and set standards of human interaction and behavior.
2. Allah alone is entitled to be worshiped
• In Islam, Allah’s right to be worshipped cannot be questioned. Allah has the exclusive right to be
worshipped inwardly, and outwardly, by one’s heart, body and soul.
• No one should be worshipped other than Him and no one can be worshipped along with Him. He
has no partners and no associates in worship. Worship for Him alone. The Quran says, “And your God
is the one and only Allah; there is no God but He, most gracious, most merciful.” (2:163)
• The central messages of all Prophets and messengers sent by Allah, such as Hazrat Ibrahim,
HazratIshaq, Hazrat Ismail, Hazrat Musa, Hazrat Isa and Hazrat Muhammad (P.B.U.H), is to urge
humanity to surrender to Allah’s will and His Worship. The Quran says, “And we never sent any
messenger before you (O Muhammad (P.B.U.H) without having revealed to him that there is no
God but I, therefore worship and serve Me (alone).” (21:25)
3. Allah’s names and attributes
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• As only Allah is perfect, no one else should be named or qualified with names or
qualifications of Allah. Muslims must believe in all the qualities of Allah stated in the Quran
and as mentioned by His Prophet (P.B.U.H); this belief forms an integral part of faith.
• Attributing any of Allah’s qualities to another deity or human is known as shirk and this is
an unforgivable sin in Islam as it goes against the primary belief in Tauheed. The Quran
says, “There is nothing like Him, and He sees and hears all things.” (Quran 42:11)
• The names of Allah indicate His majesty, power and perfection. His attributes are unique and all-
encompassing: He stands in need of none as He is perfect. “And the most beautiful names belong to
Allah, so call on Him by them.”(7:180)
• Muslim start their day and tasks with the name of Allah and remind themselves of His compassion
and mercy every time they eat, drink, or do anything of importance. Forgiveness too is an important
dimension of human relationship with Allah. Human beings are weak and prone to sin, but Allah in
His mercy is willing to forgive those who repent.
Shirk
There is no issue upon which Islam is so strict as the one of Tauheed (monotheism). Therefore, shirk is
considered the greatest violation with which the Lord of the heavens and the earth is defied.
1. Shirk in the Lordship of God would constitute assigning partners to God or saying that there is
more than one Creator or that there are more gods than one. It could also be committed by declaring God
to be the father or son of someone. An example is Christians who believe that Allah is God the Father, God
the Son, and God the Holy Spirit, all at the same time. Quran rejects it by saying,
‘He does not beget, nor is He begotten.’
This is the most unforgivable sin and should never be committed as God has said in several places in the
Qur’an e.g. ‘Allah forgives not that partners should be set up with Him, but He forgives anything else to
whom He pleases.’ (AlNisa 4:48)
This category also includes 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). Also, the idea that
nature itself is God, or that God dwells within His creation is also shirk.
2. Shirk in the worship of God can be committed by praying invoking or asking for help from any
other than God and by offering sacrifice or slaughtering in the name of any other than God. Muslims
should therefore only ask God for the fulfillment of their wishes or needs as that power lies only with him.
Only He should be invoked. “You alone we worship and your aid we seek.”
Example of this shirk is held by people who pray to the dead. They believe the souls of the saints and other
people can meddle in the affairs of mortal men, that somehow the departed souls can cause change in the
life of men and women by answering their prayers or in other ways. 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.
3. Shirk in God’s attributes means to ascribe qualities which are unique to God to some other
being. It means to believe that some being other than God has the power to create, or make something
perish or has the same knowledge as God or the same divine power. 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. 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 raise Mary, the mother of Jesus, to a divine status by giving her
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some of Allah’s attributes, such as the Merciful. They also call Mary the mother of God, ‘God’ being a
reference to her son Jesus.
Importance of Tauheed
The Belief of Tawheed is the profound base of Islam, yet it is the core of all the Divine messages,.There is
One God Who has created everything, and He is the Lord of everything, to Him creations and matter recur,
and to Him are all destinies, He is The Lord in heaven and earth, and it is only Him Who deserves to be
worshiped so He might not be abjured, thanked. The benefits of tawhid in the life of a Muslim are several.
• 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 Godlike nature) people.
• The faithful believer doesn’t fear but Allah, and because of that, he is secured when people are
frightened, calm when people are worried, and tranquil when people are confused.
• belief in tawhid makes a person virtuous and obedient to God as they know that success and salvation
in this world and the hereafter can only be achieved by piety and righteous deeds.
• A Muslim surrenders completely to the will of God and becomes obedient to Him.
• It instills in them a sense of confidence and self respect as they know that they are dependent on no
one but God so they bow before no one else.
• The belief also makes them humble and modest as they know that all they have is from God;
• it stimulates unity and brotherhood and broadens the outlook of a believer as they realise that God’s
love and sympathy is not confined to any one group of people but to His entire creation.
• Tawhid also gives a Muslim courage as they know that only God is the giver or taker of life so in turn
this belief makes them brave.
• It also creates an attitude of peace and contentment and frees one from jealousy and envy and greed.
• Belief in angels is the second article of faith.

• Angels are special creation of Allah and are made of light(Nur). They are solely created to worship
Allah and praise Him.
• They are not Allah’s daughters or objects of worship.
• The angels are a link between man and God, Allah says, “Whoever is an enemy to Allah and His
angels and apostles to Gabriel and Michael Lo! Allah is an enemy to those who reject.”(Baqarah
2:98)
• They are entrusted with specific function. They have been bestowed with the necessary qualities and
power to carry out their duties, but they do not have a free will. they worship and glorify Allah, sing
His praises and prostrate before Him, Allah says, “Those who are near to your Lord disdain not to do
Him worship: They celebrate His praises and bow down before Him.” (Al-A’raf 7:206)
• Angels play a significant role in the everyday lives of human beings e.g. according to Muslim belief
they breathe life into the foetus a few months after conception with the permission of God; an
angel then writes the answer to four questions in this human being’s book of deeds: Will it be male
or female? Will this person be happy or sad? How long will his/her life be and will the person
perform good or bad deeds.
• They strengthen the hearts of righteous believers. In the battle of Badr the angels strengthened the
heart of the believers and helped them. They cast terror into the hearts of the non believers. They
ask Allah’s forgiveness for the believers and send blessings on them.
• They act as messengers of Allah, but they do not descend without His permission, “Therein come
down the angels and the Spirit by Allah’s permission on every errand.” (Al-Qadr:97:4)
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“ He does send down His angels with the inspiration of His command to such of His servants as He
pleases.”[al Nahl16:2]
• Angels are heavenly beings not visible to ordinary mortals and belong to the category of
unseen.Theydonot need sleep or other human requirements and never get tired.
• Angels prostrated before Adam when Allah commanded them to do so.Angels also appeared to the
prophet Ibrahim in human from to give him glad tiding of a son An angel was sent to the prophet
Zakariyah and to Maryam to give them tiding of a son..
The most prominent angels are:
1. Angel Gabriel is the one who brought the message of Allah to Muhammad (p.b.u.h.) ad all the
other prophets.
2. Angel Izrael is the angel of death who takes away the life.
3. Angel Mikael provides the provisions to the people; he is also responsible to cause the rainful.
4. Angel Israfeel is the angel who will blow the trumpet, ‘Soor’ on the Day of Judgment when
directed. The first trumpet will be blown to announce the end of the world and the second trumpet
will be sounded to bring all the dead to life again to face Allah’s judgment.
These four angels are regarded amongst the highest ranking for the importance of their duities.
5. KiramannKatibin record every deed of a person, Allah says, “ But verily over you (are appointed
angels) to protect you, kind and honorable writing down(your deeds).”(Al-Infitar82:10)
6. Munkar and Nakir question the dead grave, the Prophet (p.b.u.h.) said, “ When a faithful believer
is made to sit in his grave, then (the angels) come to him and he testifies that none has the right
to be worshipped but Allah and Muhammad is Allah’s Apostle .....” (Sahih Bukhari)
7. Rizwan the gatekeeper of Paradise; Malik the gatekeeper of Hell.
• Belief in divine booksis the third article of faith.

• All divine teachings are contained in the books of Allah.They are source of guidance for the
mankind.
• They all brought the same teachings . All Divine books invited people to worship of Allah,they
contained belief in prophethood, the day of judgement and the concept of reward and punishment,
and they also contained a code of morality and justice, but were not comprehensive enough to
contain a complete code of life.
• The Quran does not mention all the prophets nor all the books ,however it mentions that
revelations were sent to Nuh, Ibrahim,Isma’il, Is-haq,Yaqub,Musa and Isa (peace be upon
them),Allah says,
“Say (O Muslims):We believe in Allah and that which is revealed unto us and that which was
revealed unto Abraham,andIsmael,and Is-haq ,and Jacob,and the tribes,and that which Moses
and Jesus received, and that which the prophets received from their Lord. We make no
distinction between any of them, and unto him we have surrendered.”(Al-Baqarah2:136)
• .None of the revealed Books except the Qur’an exists in its original form today. The Suhaf of
Ibrahim was lost .Some of the books were changed and modified such as Torah and Injil. God’s
words have been blended with those of man,thus it is difficult to establish the authenticity of
various parts of these Books.The languages of these books are dead languages. They were revealed
to a particular nation for a particular period of time.
The revealed books mentioned in the Qur’an are:-

1.The Torahwas revealed to Musa for the guidance of Bani Israel.
It contained Allah’s command,lightadmonition,mercy,and a clear explanation of things.
The original book was changed ;its followers distorted it and perverted words of Allah and changed its
meaning. Allah says,
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“They change the words from their(right)places and forget agood part of the message that was
sent.”(Al-Maidah 5:13)
2. The Zabur was revealed to Daud. It was also lost and corrupted.
3.The Injil(bible)was sent to Isa (p.b.u.h)The Christians distorted Bible and introduced the doctrine of
“trinity” and redemption through crucifixion, although Isa (peace be upon him)had clearly told his
followers that Allah was his Lord and their lord and that they should worship Allah alone. According
to the Quran Injil confirms the Torah.The prophet (P.B.U.H) is mentioned in both the Injil and the
Torah. Allah says,”And remember Jesus the son of Mary said:
“O children of Israel I am the apostle of Allah (sent)to you confirming the Law(which came)before
me and giving glad Tidings of an Apostle to come after me whose name shall be Ahmad.” (As-Saff
61:6)
4.The Quranwas revealed to Muhammad(P.B.U.H). Itis the last and the most perfect Book of Allah.It
is a comprehensive book.It deals with every aspect of human life,e.g.sociol, economic, legal, moral and
political etc.
The Qu’ran is the only book which is unchanged, Allah promised to safeguard it,
“We have, without; doubt revealed the reminder and we will guard it(from corruption)”(Al Hijr
15:9)
The Qur’an is a universal book, sent to the entire mankind for all ages. God says, ‘This day I have
perfected your religion for you and completed my favours upon you and chosen for you Islam as
your religion’. (Al Maidah 5:3).
• Belief in prophets is the fourth article of Muslim faith.

• All the messengers were chosen by God.
• They were sent throughout history for the guidance of mankind and they acted as a link between
God and mankind.
• All the messengers were human but sinless which means that they never disobeyed God. They
were all men and many of them got married and had children. They did not have any physical
relation with God. The Holy Quran condemns the Christian belief that Prophet Isa was the son of
the God.
• All the messengers conveyed the same teachings that are belief in oneness of Allah and in the
life hereafter but with the exception of Quran all previous messages were either lost or corrupted.
• They were sent to particular communities and then messages were only for the guidance of those
communities for example, Prophet Musa and Prophet Isa were sent for the guidance of Bani
Israel.
• Some of these messengers were given the miracles as a sign of their divinity for example Prophet
Musa was given the miracle of the staff which turned into a snake. Similarly, Prophet Isa could
cure the blind and even brought forth the dead. All the messengers were to be obeyed as the
Quran says, “We did not send any messenger but to be obeyed in accordance to God’s will.”
[Ch4:V64]
• According to Muslim belief the line of prophets started from Hazrat Adam. According to a
Prophet’s hadith, the line numbered 1, 24,000 approximately. The Quran mentions only 25 of
them by name. major individuals include Hazrat Ibrahim (Suhuf), Hazrat Musa (Torah),
HazratDaud (Zaboor), and Hazrat Isa (Injil) and Prophet Muhammad pbuh (the Holy Quran).
• Muslims believe that all the messengers were morally perfect which means that they were honest
upright and truthful and they did not make any addition or omission in Divine revelations.
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• All the messengers should be respected equally because they are equal in status. The Quran says,
“And We make no distinction between one and other of His messengers.” [Ch2:V285]
• Prophet Muhammad pbuh was the last in the line of prophetic messengers, therefore, he is also
known as “Seal of the Prophets”. The Holy Quran says, “Muhammad is not the father of any of
your men but the Messenger of Allah and the seal of prophets.” [Ch33:V40]. Prophet pbuh
himself said, “I am the seal of prophets and there will be no prophet after me.” His message was
the same as the previous ones but it was sent for all mankind and for all times to come. (Universal
and Eternal). God himself has taken the responsibility of protecting His message from any change
or corruption. God says, “This is a Glorious Quran in a Tablet preserved.” [Ch85:V21-22]
Allah’s Predestination and Decree

• The fifth article of Islamic faith is belief in divine decree which means that everything good or bad,
all moments of happiness or sorrow, pleasure or pain, come from God. It is mentioned in the Imaan-
e-Mufassal, which is: “I believe in Allah, in His angels, in His books, in His messengers, in the last
day and in the fact that everything good or bad is decided by Allah, the Almighty, and in life after
death”.
It is an article of faith without which a Muslim’s faith is incomplete.
• The Arabic word for destiny ‘ Qadr’ implies ‘the measuring of something or fixing a limit to it’. The
word Qadr has the same root as word ‘Qadir’ one of Allah’s names meaning “All powerful”. Quran
says,
“ Verily, We have created all things in measure and proportion.”
• This belief highlights God’s Omnipotence and Omniscience and states that Allah is the most powerful
and the Supreme Being and nothing can take place without His will. Quran says,
“To Him belongs whatever is in the heavens and whatever is on earth”.
• Muslims also believe in Allah’s Supreme knowledge of past, present and future. “He knows what is
before and after and behind them ”.
• He holds the Supreme power to decide the outcome of events before they occur. This is defined as
Allah’s predestination “He has the Power to dispose off all affairs” (Al Anaam).
• for example, birth of Hazrat Isa was predestined and Allah sent jibrail to Maryam R.A to give her glad
tidings of the birth of a son. This is mentioned in the Quran as follows, “it is the matter already
decreed”. (19:19-21).
Another example showing Allah’s predestination is that the victory of Muslims in the battle of Badr
(2AH/624AD) was predestined as the Quran says: “A matter already enacted” (8:45).
Day of Judgment and its events which will take place in future have already been decided by Allah. “And
when the earth is flattened out, and casts forth what is within it and becomes (clean) empty” (84:3,4)
• Similarly, Allah has already decided the birth, death, shape or appearance, amount of livelihood of
every human being on earth which is recorded in the Preserved Tablet (al-Lauh al-Mahfuz).
Everything in the universe is the outcome of planning and will of the Creator. He has created it with
infinite wisdom and with a definite purpose. He not only maintains it but is also directing it to its
destined end.
• Human knowledge is limited and so humans should act upon Allah’s will. Allah created humans with
certain powers which he could exercise under certain limitations and thus these powers produce
good or evil. Freewill is given to humankind i.e., they can choose between right and wrong. Moreover,
this is what for which Allah will question us on the Last day. Allah has shown the path of right and
wrong and then left upon humans to opt for their way and made them responsible for their actions.
• Once Hazrat Ali was travelling, on his way he asked a Bedouin to take care of horse and saddle as he
wanted to perform Salat and thought he would give the Bedouin 50 dirham for this. When Ali
returned, he found out that the Bedouin had stolen his saddle. He then headed to the market to buy
a new saddle. On one of the shop he found his own saddle and questioned about it. The shopkeeper
7
told that a Bedouin had sold this saddle to him in fifty dirhams. Hazrat Ali smiled and said that how
unlucky was the Bedouin who turned his Halal (lawful) into Haram (Unlawful) out of his free will. This
event shows that Man is not a helpless creature borne along by destiny. Rather, each person is
responsible for his acts. Man is bound to obey the moral law; and he will receive merited punishment
or reward as he violates or observes that law. However, if such is so, man must have within his power
the ability to break or keep the law. God would not hold us responsible for something unless we were
capable of doing it: "God does not burden any human being with more than he is well able to bear’’.
(Quran 2:286)
Belief in Resurrection and Last Day

• Belief in Resurrection and the Last Day is the sixth article of faith. Every Muslim must believe in the
life after death, all life will come to an end one day. Mankind will be resurrected and will be presented
in the court of Allah with the record of his deeds. He will be given an account of all his deeds.
• According to Muslim belief, upon death a person enters an intermediate phase, the waiting period
between death and resurrection called barzakh. In barzakh starts the lesser judgment where the dead
will be questioned by angels about their religion, prophets, and their lord, Allah. depending on how
one fares in this lesser judgment, one’s grave can be reflection of Paradise or Hell. The soul rest in
Barzakh where they will remain till the resurrection, Allah says, “Before them is partition (Burzakh)
till the day they are raised up (Al Muminun23:100)
The Day of Judgment can be divided into three stages.
• Life will come to an end at appointed day. Everything of this universe shall be destroyed. The day is
called Qayamah. Qayamah will be the day of clamour and noise, people will be running in confusion
and bewilderment, Allah says, “(it is) a Day whereon Man will be like moths Scattered about. And
the mountains will be like carded wool” (Al Qariah 101:4-5).Mothers will forget their children
every one will be concerned about his own self, Allah says, “When the deafening blast is sounded
that day man shall flee from his brother, his mother, and his father” (Abas 80:33-35).
The sun will be folded up, the stars will lose their lights and scatter away. The earth will be rent asunder.
The mountains will set in motion and they will be blown away. “One day we shall remove the mountains
and you will see the earth as a level (20:100). The ocean will boil over the burst forth. All the people will
die, Allah says, “Every soul must taste of death” (Al Anbiya 21:35).
• The second trumpet will be blown and there will be resurrection not only of men but also of angels
and Jinn . “Then will a second one be sounded when behold they will be standing and looking on!
And the earth will shine with the glory of its Lord: the Record (of deeds) will be placed (open)”
(68-69).
A new world will emerge with a new sky. All human beings who had lived on this earth since its
inception will come back to life, this is called HASHR. “You were lifeless and He gave you life and
He will cause you to die and will bring you again to life” (2:28)
• Men will be presented in the court of Allah with the record of their deeds and they will be judged
according to their deeds. Allah says, “And the book of (Deeds) will be placed (before you) and you
will see the sinful in great terror because of what is (recorded) therein” (Al Kahf 18:49)
Scales will be set up and the deeds will be weighted. Furthermore, the Quran tells us that those who
have done good deed will be handed their record in their right hands, and those who have sinned will
receive the records in their left hands.” ‘Those who are given their record in their right hands will
read it (with pleasure)”(17:71).
“ And he that will be given his record in his left hand will say Ah! Would that my record had
not be given to me.” (69:25)
• As-Sirat will be laid across Hell and Muhammad (P.B.U.H) shall be the first amongst the Apostles to
cross it with the followers.
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Those who emerge successful in this judgment will go to paradise Allah says, “Then he whose
Scales are heavy shall be in state of bliss and he whose scales are light shall have a deep pit for
his dwelling.” (Al Qariah 101:9-10)
Paradise and hell are described in the Quran and Hadith with concrete and material thing of this world.
This is to give an idea to human mind about the intensity of pleasure in paradise and severity of the
punishment in Hell.
Questions from Past Papers

M/J 2013 (02)
4 (a) Outline the Muslim teaching about the belief in the oneness of God (tawhid). [10]
M/J 2016 (21)
5 (a) Muslims believe that God alone is Lord, that He alone should be worshipped and that
His names and attributes are unique to Him. Outline Muslim beliefs in the oneness of God.
[10]
M/J 2017 (21)
3(a) Belief in the oneness of God (tawhid) is a fundamental aspect of faith. State how
tawhid benefits Muslims in their everyday life. [10]
M/J 2017(22)
4(a) Associating partners (shirk) is opposed to believing in the oneness of God (tawhid) and
can be divided into three main categories. Write about each category. [10]
M/J 2010
4 (a) What are Muslim beliefs about angels? [10]
O/N 2010
4 (a) Write a descriptive account of the Muslim belief in revealed books. [10]
O/N 2012
3 (a) Give an account of Muslim belief in the following: [10]
(i) angels; and
(ii) prophets.
O/N 2015
5 (a) Belief in prophets and the revealed books are essential to Islam. Write an account of
these two articles of faith. [10]
O/N 2013
4 (a) Give an account of Muslim belief in prophets and the messages they preached. [10]
O/N 2016
4 (a) Belief in all the prophets is one of the articles of faith in Islam. Write about this Muslim
belief in detail [10]
M/J 2011
4 (a) What does the statement ‘There is no ability or power except through Allah’ tell you
about Muslim belief in Allah’s predestination and decree? [10]
O/N 2017 (21)
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5(a) Write an account about the relationship between belief in God’s divine decree and
human responsibility. [10]
M/J 2015 (22)
4(a) What do Muslims believe about the Day of Resurrection and Judgment? [10]
M/J 2018 (22)
4(a) Write in detail about Muslim belief in Life after Death and the Day of Judgement. [10]
4.(b) Discuss the importance of Jibra’il in comparison to other angels. [4]

Angels have particular jobs to do which are assigned to them by God. Jibrail is the arch angel who
had the all important duty of bringing the word of Allah to his chosen messengers. He was sent by
Allah to announce the birth of Hazrat Issa to Hazrat Maryam , to deliver the Quran to Prophet
Muhammad and also to conduct him on the Miraj. He had been in direct interaction with mankind
as compared to any other angel and appeared in human form on many occasions. The Quran refers
to him as “The Holy Spirit” at several places e.g surah Maryam, surah al Qadr etc.
5.(b) All revealed books were sent by God. What in your opinion makes the Qur’an
unique?[4]
• Qur’an is different from other revealed books as it is the only book revealed to all humanity for all
times.
• God Himself has promised to protect its message.
• the language of the Qur’an is very much alive today and spoken by millions unlike those of the other
revealed books.
• it message is universal and eternal
4.(b) How is the message brought by these prophets important for Muslims today? [4]
• the message brought by all the prophets was of belief in the one God; good conduct and
belief in resurrection and the Day of Judgment.
• This message is important to Muslims today just as it was important to Muslims of the past
ages and will be to those of the future because it reiterates tawhid and accountability which
if a person bears in mind will lead to good conduct and prosperity in this world and the next.
• It teaches Muslims tolerance for other revealed faiths and makes them realise that Islam is a
continuation and culmination of the other revealed faiths.
• The unity of the message will foster better relations between Muslims and other believers
etc.
3(b) Give reasons to support the statement that without tawhid there is no faith. [4]
▪ belief in the oneness of God is the first article of Islam and all forms of ibadah revolve around it.
▪ because Muslims believe in the one God they offer salat five times a day to glorify Him and seek
His aid;
▪ they fast in the month of Ramadan, give zakat and perform hajj which are all actions to glorify God,
to follow His commands, to please Him and to seek His mercy.
▪ If the belief in tawhid was absent there would be no need to act upon the Pillars of faith or the
teachings of Islam as they are all done to please the one God.
5(b) Why has God repeatedly warned Muslims against committing shirk? [4]
All three kinds of shirk should never be committed . The severity of shirk can be understood through
the following :
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Shirk makes the Creator like His creation, Therefore, Allah declares shirk to be the greatest wrong,
“Indeed to ascribe partners (unto Him) is a tremendous wrong.” (Quran 31:13)
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)
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 would surely become worthless, and you
would surely be among the losers.” (Quran 39:65)
4.(b) Why is the belief in resurrection important to Muslims in their daily living? [4]
Belief in the Hereafter, resurrection the Day of Judgment and accountability before Allah is at the heart of
Islam as this stress the purpose of human creation. This belief shows the direct relation between a person’s
conduct on earth and the life beyond i.e the present life is a preparation for the next, which will be one of
rewards and punishments, depending on one’s conduct on earth.
Rejection of this belief makes all other beliefs meaningless. If a person does not believe in accountability to
his Creator for all his deeds, there is nothing to stop him from wrongdoing. It is fear of accountability that
keeps a person in check; faith in life after death urges people to do right and stay away from sin. In this
world, we sometimes see the pious suffer whilst the impious live enjoyable lives. What needs to be
remembered is that all shall be judged one day and justice will be meted out. The acceptance or rejection of
life after death is perhaps the greatest factor in determining the course of an individual’s life.
5(b) How does this belief in God’s divine decree affect the day to day life of Muslims? [4]
• Belief in divine decree strengthens one’s belief in God.
• A person realises that God alone controls everything, so he trusts and relies on Him.
• Even though a person tries his best, at the same time he relies on God for the final outcome.
• His hard work or intelligence does not make him arrogant, for God is the source of all that comes his
way.
• Finally, a person attains peace of mind in the realisation that God is the Wise and His actions are
dictated by wisdom.
• Things don’t happen without a purpose. If something reached him, he realises it could never have
escaped him.
• If something misses him, he realises it was never meant to be. A person achieves an inner peace, and
is inwardly at rest with this realisation.
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Jihad M/J 2014

5 (a) Write an account of:
(i) The Prophet’s teachings about armed warfare (jihad).
(ii) Under what circumstances is jihad thought to be compulsory? [10]
(i)
As the head of the Islamic state and the commander of Muslim army The Prophet laid down a set of
rules about conduct during armed warfare (jihad). Some of these rules are:
• Muslims should not be the first to initiate fighting.
• Civilians are not to be harmed.
• Fruit-bearing trees are not to be cut down.
• Animals whose meat can be eaten should not be killed.
• Places of worship of any faith should not be demolished.
• Asylum should be granted to surrendering soldiers… “And if anyone of the pagans seeks your
protection then grant him protection, so that he may hear the Word of Allah, and then escort
him to where he can be secure, because they are men without knowledge.”(9:6)
• The treatment of prisoners of war is also clearly stated in the Quran, Prisoners of war under
Muslims are to eat, drink and dress the same way as Muslim soldiers eat drink and dress. Even
under the unfortunate event of shortage of food, it is the prisoners who are to be fed first,
before the Muslim soldiers guarding them.
• The fallen and the dead should not be mutilated or disfigured.
• The treaties should be respected and fulfilled.
• Ambassadors should not be killed or mistreated.
• No unjustifiable aggression should be inflicted on weaker mations.
• The Prophet (p.b.u.h) gave the following instructions to the troops he sent to Byzantine, “In
avenging the injuries inflicted upon us, molest not the harmless inmates of domestic seclusion,
spare the weak of the female sex, injure not the infants at the breast or those who are ill in
bed, abstain from demolishing the dwelling of the unresisting inhabitants, destroy not the
means of their subsistence, nor their fruit trees and touch not the trees.” (At-Tabarani)
(ii)Conditions under which Jihad becomes Obligatory
• Jihad becomes obligatory when not only the ideology and beliefs of Muslims are threatened, but also
when their homes, lives, property and everything else is in danger. Muslims are commanded to fight
those who fight against them in these words, Allah says, “Fight in the cause of Allah those who fight
you but do not transgress limits, for Allah loves not transgressors.” (Al-Baqarah 2:190)
Whenever a Muslim state is attacked by any other state it becomes a religious duty of every Muslim
of the state to fight against the invaders. If the Muslim state under attack is not strong enough to
defend itself then it becomes the religious duty of other neighboring states to help. If they are
unsuccessful, then it becomes the duty of all Muslim states of the world to help her. The best
example of this in modern time is that of Afghanistan when it was attacked in 1980 by the Soviet
Union, all Muslim countries rushed to help it.
• Fighting is to be continued till peace is restored and oppression comes to an end, Allah says, “And
fight them on until there is no more tumult or oppression and there prevails justice and faith in
Allah, but if they cease let there be no hostility except to those who practice oppression.” (Al-
Baqarah 2:191)
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• Muslims should never be the first to attack any innocent or peaceful people. Peaceful co-existence
between non-Muslims and Muslims is urged, “(However, the treaties are) not dissolved with those
pagans with whom you have entered into alliance and who have not subsequently failed you nor
aided anyone against you. So fulfill your engagements with them to end of their terms: for Allah
loves the righteous.” (At-Taubah 9:4)
• Muslim states must maintain their treaties and friendly relations with non-Muslims states as long as
they continue to respect the rights and agreements, Allah says, “But if they violate their oaths after
their covenant and taunt you for your faith fight you the chiefs of unfaith: for their oaths are
nothing to them, that thus they may be restrained.” (At-Taubah 9:12) When these conditions cease
to exist and peaceful life returns to the state, they are required to cease their war operation.
O/N 2015
5 (a) Describe the meaning of the term jihad and say how Muslims can practice jihad
in their everyday lives. [10] .
Jihad is an Arabic term, and its meaning is “to strive or work hard for something”. Jihad is basically the
name given to every activity and movement in the way of Allah (SWT). It means to strive to make justice
superior and dominant. In other words, jihad has to do with action in Islam; it is the power of Islam to
act. Therefore, the meaning of the word “jihad” is not “war.” To fight for the sake of Allah (SWT) is also
a kind of jihad but, in general terms, this word includes any kind of activity and action to make the
religion of Allah goes everywhere in the world or spreading of religion Islam for Almighty Allah.
There are different kinds of jihad They are:
jihad of the self (jihad bin- nafs); Jihad of the tongue (jihad bil- lisan); jihad by the hand (jihad bil-
yad) and jihad by the sword (jihad bis-saif).
1. Jihad against one’s self: Jihad bil Nafs is concerned with fighting against “evil” (un-Islamic)
desires and the devil in the attempt to escape his inducement to evil. We can say this is the
“internal” jihad or Jihad against satan.
we should fulfill Allah’s commands with the patience and have proper faith in Almighty Allah no
matter what situation we are facing, always put strong faith in Almighty Allah. Shaytaan will try to
break our faith but we have to stick against him
2. Jihad bil-lisan (jihad of the tongue) is speaking and upholding the truth, speaking out against
what is wrong and immoral, and spreading the word of Allah and the teaching of Islam
It means to teach people the truth and good. God almighty addresses in the Quran, “Invite all to the
way of thy Lord with wisdom and beautiful preaching and argue with them in ways that are best and
most gracious.” The Quran is gouge for spiritual social and individual life of human being until the Day
of Judgment. The duty of presenting the teachings of the Quran to humanity was given to Muslims. The
Quran says, “You are the best of people evolved for mankind enjoining what is right, forbidding what
is wrong and believing in Allah” The Prophet also said that,
A man asked: “What kind of jihad is better?” The Prophet (SAW) replied: “A word of truth spoken in
front of an oppressive ruler.”
3. Jihad by the pen/Knowledge: Jihad by the pen/knowledge or jihad bilqalam/ilm is a form of
jihad involving scholarly research of Islam in understanding the message of Islam, for aiding the
separate as well as defense of Islam, the publishing written article clearing misconceptions and
correcting lies against Islam. The messenger of Allah once stated that the ink of the scholar is
holier than the blood of a martyr.
4. Jihad by the hand: Jihad by hand or jihad bil yad is a jihad of action rather than words. At certain
areas it overlaps with zakat (charity) and hajj (pilgrimage). Some of its examples include giving
charity to the poor and needy, performing hajj or Umarah, helping those who need help, saving
people’s lives etc. These are more of physical deeds instead of words, “A person whose feet
3
become dust-ridden because of (striving) in the way of Allah will never be touched by the
flames of Hell”
5. Jihad bis-saif (jihad by the sword) referring to qital fi sabilillah(armed fighting in the way of
Allah),is the most common usage-a term that has been exploited and misused as ’holy war’. In
terms of physical combat, the Qur’an uses the word Qital which is restricted and limited by
particular conditions ,i.e. when all other worlyd options have been explored and exhausted and
the very existence of Islam and Muslims is threatened.
“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated(and
oppressed)men, woman and children , whose cry is:’ Our Lord! rescue us from this town, whose people
are oppressors; and raise for us from thee one who will help.” (Al NISA,4:75)
In order to better understand the Qur’anic principles in this context, there are several significant
precedents to consider. The early Muslims living in Makka as a minority were not allowed to respond to
Makkan oppression by taking military action until specific permission was divinely given. They endured
oppression for many years and, despite their impatient urgings, the Prophet would not allow them to
respond with violence. At one point, he allowed a group of his most oppressed followers to migrate and
seek sanctuary with al-Najashi, the Christian king of Abyssinia.
According to the Qur’an, if the enemy ceased hostilities and sought peace, Muslims were to seek peace
as well.
“If your enemy inclines towards peace, then you should seek peace and trust in Allah. Verily, He is
the All-Hearer, the All-Knower.” (ANFAL 8.61)
Morever, the Qur’an instructs Muslims not to haughtily turn away unbelievers who seek to make to
peace with them, and reminds Muslims that:
“If Allah would have willed, He would have given the unbelievers power over
you[Muslims].Therefore, if they[the unbelievers] withdraw from you and refuse to fight you, and
instead ,send you guarantees of peace, know that Allah has not given you a licence [to fight
them].”(Al-NISA 4.90)
5. (b) ‘The Prophet’s teachings about armed warfare (jihad) are not relevant today’.
Do you agree? Give reasons for your answer. [4]
• disagree with the statement.
• the teachings of the Prophet regarding armed warfare are just as relevant today as they were
in the Prophet’s time and that we must have respect for life and the environment .
• use jihad as a last resort and when engaged in it make sure that the code of conduct set by the
Prophet is followed.
• importance of these teachings can be understood from the fact that they are included in the
Universal charter of human rights by the United Nations.
5.(b) Why do you think jihad of the self (jihad bil-nafs) is greater than armed jihad
(jihad bis-saif)? [4]
• It is most important because it is the struggle to resist temptation to evil and to overcome
one’s own weakness and failings on daily basis which many a time is harder to do.
• Islamic ethical teachings indicate that one who succeed in this struggle that rise above the
level of angels and the one who fails in it may even be grouped in the followers of satan.
• When divine powers succeed again evil a person emerges as virtues and blessed
1
Hazrat Abu Bakr’s(R.A) Caliphate

Election:
While the final rites of the Holy Prophet (P.B.U.H) were in progress it was brought to the attention of Hazrat
Umar that a meeting had been called by Ansar at the Saqifa Banu Saida to elect a successor to the Holy
Prophet (P.B.U.H). Hazrat Umar hurried to the place accompanied by Hazrat Abu Bakr and Hazrat Abu
Ubaidah bin Jarrah. The Ansar had almost declared the leader of the Khazraj tribe, Saad bin Ubada has the
caliph.
Hazrat Abu Bakr at this point made a persuasive speech on why a Qurasih should now lead the Muslims. He
reminded them a Hadith of the Prophet (pbuh) in which he commanded that according to Arab tradition,
the next leader after him should be chosen from Quraish .
On hearing this convincing argument another leader of the Ansar Khubaib bin Mundhar put forward the
proposal for two state solution, one led by Madinan and one by a Makkan.
At this point hazrat Abu Ubaidah bin Jarrah said,
“O Ansar! you were the first to uphold Islam. Do not be the first to sow the seeds of dissention in it.” On
hearing this, the Ansar quickly withdrew their claim.
Hazrat Abu Bakr put forward the names of Hazrat Umar and Hazrat Ubaydah bin Jarrah as caliph but Hazrat
Umar nominated Hazrat Abu Bakr as the political leader of a unified Muslims state based in Madina. Taking
Hazrat Abu Bakr’s hand Hazrat Umar took the pledge of loyalty to him. After Hazrat Umar and Hazrat Zaid
ibn Sabit (from Ansar) took the oath of loyalty, people from all sides rushed to pledge their loyalty to Hazrat
Abu Bakr as the Holy Prophet’s (P.B.U.H) vicegerent.
The next day at Masjid al Nabvi a general oath of loyalty was taken by the Muslims. Hazrat Abu Bakr thus
became the first Caliph of Islam.
When Abu Bakr was elected he said“ O people! I have been selected as your Leader, although I am
not better than anyone of you. If I am right, obey me. If I am misguided, set me right. The weakest among
you is powerful in my eyes, until I do not get him his due. The most powerful among you is the weakest in
my eyes, until I do not make him pay due rights to others. I ask you to obey me as long as I obey Allah and
His Messenger. If I disobey Allah and His Messenger, you are free to disobey me”.
He adopted the title of “the successor of the messenger of Allah.”
Expedition to Syria
After assuming the Khilafat the first issue that Hazrat Abu Bakr R.A had to decide was whether or not the
expedition to Syria, should be sent. The Holy Prophet (P.B.H.H) had directed to send this expedition under
the command of Usamah. The circumstances had changed following the death of Holy Prophet (P.B.H.H).
At that critical stage in history most of tribes had apostatized from Islam, that is, they had abandoned their
belief in Islam. Madinah was surrounded by hostile tribes. It was suggested to Hazrat Abu Bakr R.A that it
was not advisable to send the army outside the country. Hazrat Abu Bakr said that according to the wish of
Holy Prophet (P.B.H.H), the army should be sent to Syria.
He said “Who am I to withhold the army that the Prophet (P.B.U.H) had ordered to proceed? Come what
may, let Madinah stand for fall; the Khilafat live or perish, the command of the Holy Prophet (P.B.U.H)
shall be carried out”.
Abu Bakr then directed the army to depart on this mission. He bade farewell to the army and addressed
them in the following terms:
“Do not kill children, women and old men. Do not cut down any trees wherein there is food for men and
beasts. Do not molest the monks in the churches”.
Towards the close of June 632 A.D, three weeks after the Holy Prophet (P.B.U.H) demise the army of Usamah
left. After ten days march the Muslim army attacked the border tribes. The Byzantine forces avoided this
confrontation, as they were no match for the Muslims. They were defeated and offered allegiance to the
2
authorities at Madinah. The expedition proved to be a great success. It secured the safety of the frontier
with the Byzantines and averted the threat of any attack from them. It made the hostile tribes release that
the Muslims were strong enough to meet any emergencies. Victorious, Usamah’s army returned to Madinah.
It demonstrated the strength and unity of the Muslims even in the absence of the Holy Prophet (P.B.U.H)
thus paving the way for the subsequent conquests of the Syrian and Egyptian regions both of which were
conquered during Usamah’s lifetime.
Refusal to pay Zakat

At that time, many tribes such as Banu Asad, Banu Ghatafan, Banu Abbas, Banu Murrah and other
surrounded in Madina. After the conquest of Makkah when other tribes in Arabia accepted Islam, These
tribes also offered allegiance to Islam. This allegiance 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 (P.B.U.H)
which ended with his death.
These tribes sent a deputation to Hazrat Abu Bakr with the proposal that with the passing away of
the Holy Prophet (P.B.U.H), their agreement with Islam had ended and it was necessary that the authorities
at Madina should make a fresh agreement with them. 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 was very strict on this point. He argued that Zakat being a fundamental injunction of Islam had to
be paid. Addressing the delegates, he said, “If with reference to Zakat, you withhold even as much as a
string to tie a camel, as the Khalifa of the Holy Prophet (P.B.U.H), it will be may duty to fight for it,
whatever the consequences”.
When Hazrat Abu Bakr rejected the demand of the tribes to exempt them from the payment of Zakat they
decided to forego Islam rather than yield to the authority at Madinah. They decided to launch an attack on
Madinah when the main Muslim army was away in Syria.
These tribes one night launched an attack on Madina and met with some initial success but the Muslims
under the command of Hazrat Abu Bakr rallied and in a counter attack repulsed the tribes. Driven away from
Madina the tribes gathered at Dhu Qissa which was at little distance from Madina.
Hazrat Abu Bakr marched there as the head of a Muslim force and launched an attack against them. After
some resistance the tribes broke rank and retreated to Abraq. When the main Muslim army under Usama
returned from the Syrian front successfully, Hazrat Abu bakr marched at its head and proceeded to Abraq.
The tribes were routed, and their lands were confiscated by the Muslims. This was a significant moment in
the caliphate of Hazrat Abu Bakr as after this victory the tribes sent their delegates to Madina and not only
offered allegiance to the caliph but expressed their willingness to pay Zakat as well.
Apostasy Movement
The short Khilafat of Abu Bakr was mostly occupied with the so called Ridda (Apostasy) Wars. After the
death of the Holy Prophet (P.B.U.H) some people rebelled against the authorities at Madina and renounced
or apostatized Islam.
Abu Bakr faced the situation calmly. Without any delay, He launched a campaign against this movement. He
collected the troops at Madina and divided them into eleven battalions. He placed each of the Battalion
under the command of an experienced commander and sent each into eleven different part of Arabia to
fight against the false prophets and the tribes that were helping them in these wars against the Muslims.
He instructed the commander; first two invite the revolting tribes to Islam. But if they failed to comply, they
were to be attacked. Some of the tribes submitted to Islam without fighting, while others remained adamant.
So wars were waged against them. Within a year, the control of Islam was established throughout the
peninsula.
3
False Prophets:
After becoming caliph he had to deal with many difficulties but the most important was the rise of the false prophets
which resulted in apostasy movement and caused a threat to Islam.
(i) Al-Aswad al-‘Ansi: His name was Abhal ibn kaab al-Ansi He was the leader of the ‘Ansi
tribe in Yemen. His dark complexion earned him the title al-Aswad i.e. the black man, and he was
also known as the veiled prophet as he covered his face to hide his ughliness and to create a
mystery about himself. Before claiming prophethood al Aswad al-Ansihad tried his hand at
soothsaying and magic and claimed he had knowledge of the unknown. In the later years of the
Prophet’s (S.A.W) life, al-Aswad claimed to have received divine guidance and inspiration, and he
used tricks to convince the people of his ‘miracles’. After collecting a large army, he rose in open
opposition to Islam and invaded Najran and most of Yemen. killing Shahr the ruler of Yemen he
forcibly married his widow and declared himself ruler of Yemen and the leader of the Ans tribe.
An expedition was organized and led by Firuz-al-Dhalaymi, a Persian Muslim, who succeeded In
killing al-Aswad a day before Prophet’s death . However, learning of the Prophet’s demise, al-
Aswad’s followers regrouped and revolted under a man called Qais ibn ‘Abd Yaghus; they were
defeated by Firuz and subsequently surrendered along with their leader.
(ii) Tulayha ibn Khuwaylid ibn Nawfal al-Asadi: He was the wealthy leader of
the Bani Asad and Ghatafan tribes in north Arabia, and was a renowned warrior who initially
opposed the Muslims. In 630 he converted to Islam, but shortly afterwards he rebelled and
proclaimed himself as a prophet. Many tribes accepted his ‘prophethood’ and combined to raise
a strong force against Islam. Khalid ibn al-Walid was sent to quell this revolt and at the Battle of
Buzakha in September 632, Tulayha was defeated and escaped to Syria while most of his
followers submitted and accepted Islam. Later, when Syria was conquered by the Muslim, he
converted to Islam once again, and subsequently fought alongside the Muslims in the battles of
Jalula, Qadisiyah, and Nihawand against the Persians.
(iii) Sajah bint-al Harith: She was an Arab Christian from the tribe of Taghlib and first
enjoyed their protection; following a split within the Banu Tamim, she had the protection of the
Banu Hanifa. Sajah had a following as a sooth- sayer, and after the death of Hazrat Muhammad
(S.A.W), when many of her tribesmen rejected Islam, she declared herself as a prophetess. She
collected a force of 4000 to march on Madina, but learning of Tulayha’s defeat by Khalid ibn al-
Walid, Sajah dropped her plans. She then sought the help of Musailimah, another self-proclaimed
prophet, and reached an agreement with him to face Khalid. Subsequently, Sajah married
Musailimah and accepted his prophethood. Meanwhile, Khalid ibn al-Walid crushed Sajah’s
forces and then moved against Musailimah who was killed in the Battle of Yamama. After
Musailimah’s death, Sajah became a Muslim.
(iv) Musailimah al-Kadhdab (The Liar): Known as Musailimah ibn Habib al-
Hanafi, he belonged to the large and influential tribe, Banu Hanifa, in the Yamama region to the east of
the Arabian Peninsula. Musailimah was also wealthy and powerful and he used his influence to misguide
people and declared himself a prophet during Hazrat Muhammad (S.A.W) lifetime. In fact he had visited
the Holy Prophet (P.B.U.H) in Madina and spent time in his company.
Upon his return from Madina , Musalimah declared his prophethood and claimed to have received divine
revelation. He founded a new creed in which he reduced the number of daily prayers relieved his
followers from the practicing of fasting and giving zakat and made drinking and adultery permissible. He
even wrote to the Holy Prophet (S.A.W) declaring himself a ‘messenger of Allah’ and that he had been
4
given a share with him in prophethood. Of course, his claims were firmly and clearly rejected by Hazrat
Muhammad (S.A.W), who addressed him as an ‘arch-lair’.
After the death of the Holy Prophet (S.A.W) Musailimah challenged Hazrat Abu Bakr’s caliphate. The
battle of Yamama in December 632, was the significant event that decided Musailimah’s fate. He was in
command of an army of 40000. Hazrat Abu Baker had first sent Ikrimah and shurabil ibn Hasanah and
then sent a large force under the command of Khalid ibn al-Walid to Yamama. The Muslims, numbering
13000, fought a long drawn out battle with many casualties as Musailimah’s forces put up a strong
resistance. Eventually, Musailimah was killed by Washi al-Harb---who had killed Hazrat Hamza in the
battle of Uhud before his conversion to Islam. Musailimah’s army scattered and many were killed as they
fled. Many prominent Muslims and huffaz---those who had memorized the Qu’ran---also lost their lives
in this battle.
Battle of Yamama
After Prophet’s (pbuh) death, several false prophets arose in different parts of the Islamic state. Musailimah
ibn Habib al-Hanafi was the most dangerous one. He belonged to the large and influential tribe, Banu Hanifa,
in the Yamama region to the east of the Arabian Peninsula. Abu Bakr appointed Ikrimah as the commander
of one of the corps. Ikrimah's orders were to advance and make contact with the forces
of Musaylimah at Yamamah, but not to get involved in battle with him. Khalid ibn al-Walid was chosen to
command the forces apposing Musaylima after he dealt with other smaller apostates. Ikrimah advanced with
his corps and established a camp somewhere in the region of Yamamah.
The next development that Ikrimah heard of was that Shurahbil bin Hasanah was marching to join him.
Shurahbil too had been given a corps by the Caliph with orders to follow Ikrimah, and await further
instructions. In a few days Shurahbil would be with him. Ikrimah could wait no longer, and he set his corps
in motion. This happened at the end of October 632 (end of Rajab, 11 Hijri). He was defeated by Musaylimah.
Shurahbil remained in the region of Yamamah. To ensure that he did not fall into the error of Ikrimah, Abu
Bakr wrote to him: "Stay where you are and await further instructions."
A few days before Khalid's arrival Shurahbil had given in to the same temptation as Ikrimah; he had advanced
and clashed with Musaylimah, but was defeated. Khalid got news that Musaylimah was encamped in the
plain of Aqraba with an army of 40,000 warriors. The two successful actions fought by them against Ikrimah
and Shurahbil had increased their confidence in themselves and created an aura of invincibility
around Musailimah.
Khalid marched south from Bhtaha to the valley of Yamama with the force of 13000 men and was met by
Musailmah on the plain of Aqraba. After a fierce fight the Muslims forces had to retreat and there was much
jubilation in Musalimah’s camp. Though Khalid had been forced to withdraw, he refused to admit defeat. He
regrouped the army under tribal commanders. He created a reserved force of the one thousand cavalry and
kept them under his personal command.
The next day the two armies faced each other in headlong attack.
While the front rank of two armies grappled with each other in single combat, Khalid led the cavalry reserve
to the mounds where Musailmah was camped. The boldness of Khalid’s move took the opposition
completely by surprise. Musailmah’s bodyguards fought bravely but they could not hold guard for long. As
Khalid increased his pressure Musalimah lost his nerve and retreated into a neighboring fortified garden.
With the withdrawal of Musalimah, his army lost the will to fight and they too found safety in seeking refuge
in the garden. The garden was surrounded by a huge wall and the fugitives closed the gate thus shutting
access to the perusing Muslims. The Muslims were anxious to get into the garden and finish the job.
Soon a Muslim soldier Al Baraa ibn Malik asked his fellow men to let him climb the wall so that he could
open the gate by killing the guards there. The soldier jumped in to the garden and opened the gate. The
Muslims entered the garden and the last phase of the Battle of Yamamah had begun.
5
The Muslim army engaged in a fierce battle with Musalimah’s troops. So bloody was the battle of Garden
that in Arab annals it came to be known as The Battle of Death.
When Musailmah was finally killed by Wahshi al Harb who had killed Hazrat Hamza in the battle of Uhad the
Banu Hanifa surrendered and accepted the offered terms and were readmitted to the fold of Islam. Many
prominent Muslims and huffaz also lost their lives in this battle. Hazrat Abu Bakr after defeating the false
Prophets turned his attention to the uprising in Bahrain, Oman, Mahrah and Hadramaut.
Compilation of Quran
During the time of the Prophet (pbuh) the Qur’an was written on pieces of animal skin and on parts of
bone but was mainly memorised by the companions. At the time of the Prophet (P.B.U.H) death no official
copy of the Quran existed.
• After becoming caliph, Hazrat Abu Bakr waged a war against the false prophet Musailima and many
companions who had committed the Holy Quran to memory were martyred in that battle known as the
battle of Yamamah.
• Hazrat Umar suggested to Hazrat Abu Bakr that the Quran should be compiled. Hazrat Abu Bakr,
however, hesitated and said that he would not do the job left unfinished by the Holy Prophet (P.B.U.H).
According to Hazrat Abu Bakr, “Umar went on persuading me to accept his suggestion till I was convinced
that he was right so I accepted his suggestion.”
• Hazrat Abu Bakr asked Zaid bin Sabit, one of scribes of Divine revelation to collect the Quranic verses
from every part of the Islamic empire and compile them in book form. He was also reluctant but Abu Bakr
persuaded him. Zaid later remarked, “It would have been easier to carry a mountain on my shoulders, than
to compile the Quran.”
• A commission was appointed headed by Zaid Bin Sabit and its members comprised at least twenty
or twenty five companions who had committed the Quran to memory. Zaid Bin sabit traced out and collected
the chapters of the Quran from every person who had it in their possession. He collected it from palm leaves,
stones, and pieces of wood and people who had committed it to memory.
➢ Zaid Bin Sabit was not content just finding a written piece of the Quran.
➢ He also verified it from those people who had heard it from the Holy Prophet (P.B.U.H).
➢ Though he himself was a hafiz of Quran, he always tried to find a verse in writing before including it
in his manuscript,
➢ He did not accept any part without two witnesses to it.
➢ The verses were written in the order that the Prophet (pbuh) had given, but the surahs were written
on separate sheets.
so that version of the Quran he recorded was the one heard from and written under the supervision of
the Holy Prophet (P.B.U.H).
The script prepared by Zaid Bin Sabit was named “Mushaf” by Abdullah bin Masood. It remained with Abu
Bakr and after his death
Administration:
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and the
traditions of the Prophet (P.B.U.H).
• Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent
companions in all important matters.
• For the purpose of administration, Arabia was divided into provinces each under a governor, who
was required to lead the prayers, superintended the army, collect taxes, administer justice, and
maintain law and order. He was aided by an Amil who collected revenues and a Qazi who
administered justice.
• There was no regular police department at that time, but whenever any crime came into his notice,
he took strict action against in the light of Quran and the Hadith.
6
• Abu Bakr selected all his officers, commanders and governors on their merit and not because of
family or tribal consideration.
• He set up a strict standard of accounting of public money. He also gave proper shape to the public
treasury, the Bait-ul-Maal.
• He established military cantonments and maintained a reserve force. He dispatched expeditionary
forces to Iran, Syria and Palestine. As a result, vast territories were added to Muslim Empire.
• He safeguarded and protected the rights of non-Muslim subjects who were granted religious and
cultural freedom. They were allowed to manage their affairs themselves.
• By his efficient administration he preserved the integrity of Islam by suppressing rebellions and
making sure that the Pillar of zakat was enforced.
• Hazrat Abu Bakr’s caliphate was also significant for the preservation of the Quran.
Main events/ Achievements of Caliphate:

Abu Bakr was elected as the first caliph of the Islamic state after a meeting in Saqifa Bani saida and
with the general bayyat of Muslims in Masjid e Nabwi in 11A.H/632A.D. He addressed the community and
pledged that the state will be governed according to Islamic principles.
He continued Prophet’s intention of sending expeditions to North and sent Usama bin Zayd to Syria
in 632AD despite all the opposition and threats. It shows that he was obedient to the Prophet’s command
and he continued the policy of the expansion of the Islamic state. Later another force under Khalid bin Walid
advanced into Iraq and then turned west into Palestine to defeat the Byzantines at the battle of Ajnadain
13 AH/634AD. In this way Abu Bakr began Muslim advance into Syria and Iraq.
He fought against tribes who withheld zakat and apostatized Islam. At that time many hostile tribes
such as Banu Asad, Banu Ghatafan, Banu Murrah and Banu Abbas sent their delegates to Madina and
demanded that they should be exempted from the payment of Zakat. Abu Bakr remained firm and rejected
their demand. These tribes attacked Madina in 632 AD but eventually they were defeated and agreed to pay
Zakat.
Under the influence of the false prophets many tribes renounced Islam. Abu Bakr collected the army
in Madina and divided it into eleven battalions and sent them to different parts of Arabia in order to crush
the apostasy movement. Within a year the control of Islam was reestablished.
After Prophet’s death several false prophets arose in different parts of the Islamic state.
• Of these Aswad al Ansi from Ansi tribe, was first to rise in Yemen. He was killed during Prophet’s
lifetime. Later, his followers grouped and revolted under a man called Qais bin Abd Yaghus, but
eventually they were defeated.
• Tulayha from the tribes of Banu Asad and Banu Ghatafan in Northern Arabia. In 630 AD he converted
to Islam but shortly afterwards he rebelled and proclaimed himself as a prophet. Khalid bin Waleed
defeated him at the battle of Buzaka in September 632 AD.
• Sajjah from Banu Tamim tribe in Iraq she claimed to be a prophetess and collected a force of 4,000
to march on Madina. Khalid bin Waleed crushed her forces. She then joined Musailma and after his
death accepted Islam.
• And the most dangerous one Musailma from Banu Hanifa tribe in central Arabia. he was in command
of an army of 40,000. In December 632 AD Abu Bakr first sent Ikrmah and Shurabil. when they were
defeated then he sent Khalid bin Waleed with an army of 13,000 men . A hot contest followed in
which Muslims were victorious. It came to be known as the battle of Garden of Death. This battle led
to the compilation of Quran.
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and the
traditions of the Prophet (P.B.U.H).
7
Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent companions
in all important matters.
For the purpose of administration, Arabia was divided into provinces each under a governor, who was
required to lead the prayers, superintended the army, collect taxes, administer justice, and maintain law
and order. He was aided by an Amil who collected revenues and a Qazi who administered justice.
There was no regular police department at that time, but whenever any crime came into his notice, he
took strict action against in the light of Quran and the Hadith.
Abu Bakr selected all his officers, commanders and governors on their merit and not because of family
or tribal consideration.
He set up a strict standard of accounting of public money. He also gave proper shape to the public
treasury, the Bait-ul-Maal.
He safeguarded and protected the rights of non-Muslim subjects who were granted religious and cultural
freedom. They were allowed to manage their affairs themselves.
By his efficient administration he preserved the integrity of Islam by suppressing rebellions and making
sure that the Pillar of zakat was enforced.
He arranged for a compilation of Quran at the suggestion of Hazrat Umar when many memorisers of Quran
were martyred in the battle of Yamama against Musailima and appointed Zaid bin Sabit along with 20 to
25 scribes to accomplish this task. First copy was named Mushaf by Abullah bin Masood.
He died in 13 AH/634 AD.
 Questions from Past Papers

 O/N 2009
 3. (a) Describe Abu Bakr's activities against the false prophets and apostate tribes.
[10]
 O/N2011
 3. (a) Describe the main events of the caliphate of Hazrat Abu Bakr. [10]
 O/N 2012
 4. (a) Write about the election of Abu Bakr as caliph and how he dealt with the false
prophets during his reign. [10]
 M/J 2014
 3. (a) Write a detailed account of the four false prophets, and how the caliph Abu
Bakr defeated them. [10]
 O/N 2014
 3 (a) Write an account of the Battle of Yamama fought during the caliphate of Abu
Bakr. [10]
 M/J 2015
 5 (a) Write about any two major events that took place during the caliphate of Abu
Bakr.[10]
 M/J 2016
 3. (a) Write a detailed account of the battle of Yamama, and of the compilation of the
Qur’an during the caliphate of Abu Bakr. [10]
 O/N 2017
 3(a) Write a detailed account about the election and administration of Abu Bakr. [10]
 M/J 2018, O/N 2019
8
 3(a) Write a detailed account of Abu Bakr’s achievements as Caliph. [10]

 O/N 2018
 4(a). Write an account of the campaign led by Abu Bakr against the tribes refusing to
pay Zakat. [10]
 O/N2020
 3(a). Write an account of how Abu Bakr led the Islamic empire when he became the
first caliph. [10]
Unseen Topics
3 (a) Trace the expansion of the Islamic empire under the rule of the caliph ‘Abu Bakr.
[10]
The Islamic state under Hazrat Abu Bakr was surrounded by the two great Empires. On its northeastern side was the
Border of Persian Empire while the Northern part of the peninsula was bordered by the Byzantine Empire (the Eastern
Roman Empire). It consisted of Syria, Palestine and Egypt.
The Persian Empire wanted to wipe out the Muslims who in turn felt endangered by the Persian threat. Hazrat Abu
Bakr also wanted to spread Islam and so taking advantage of the unrest in Persia. Muslims made raids on various part
of Persian Empire.
In 632 AD, the Kindi tribe in Hadramount broke into revolt and refused to pay taxes. Hazrat Abu Bakr directed an army
to Hadramount. The apostates were killed and others surrendered. In the same year the Battle of Kazima took place
in Eastern Iraq.Hazrat Abu Bakr sent an army under Khalid Bin Waleed. Four other columns under different
commanders also proceeded to reinforce the Muslim Army. Khalid Bin waleed invited Hurmuz, the Persian commander
to accept islam, pay Jizya or engage in combat. He agreed to fight and set out from Uballa to Kazima. The Persians
were linked in chains and because of the heavy Muslim attack, they retreated. Due to the chains they were trapped
and suffered defeat.
After the Battle of chains (Kazima), some other small Skirmishes took place to Mazar, Walaja, Ullies, Anbar, and Enat-
Tamar in which the Muslims defeated the Persians one after the other. After these Conquest, Khalid Bin waleed
conquered Hira, Damat-Ul-Jandal and Firadalso. After the fall of Hira, thae whole of South and most of North Iraq was
conquered and the Persians subdued.
Byzantines began to conspire against the Muslims in co-operation of Bedouin tribes on the Syrian border. Hazrat Abu
Bakr raised a big army and divided into four corps each comprising of 7000 men. They were given under command of
Amr Bin Aas, Yazeed Bin Abu Sufyan, Shurabil Bin Hasanah and Abu Ubaidah bin Jarrah. The first encounter of
Muslims took place at Basra in which Muslims were victorious. Then the Battle of Ajnadein took place. The byzantine
Emperor, Heraclius sent an army of 250,000 men against the Muslims army of forty thousands. Again the Romans
were badly defeated.
After this success, Muslims advanced towards Damascus and laid siege to it. In the meantime. Hazrat Abu Bakr fell ill
and died in August 634 AD. This campaign was left incomplete
Apostasy Wars:
Campaign in Bahrain:
During the lifetime of the Holy Prophet (P.B.U.H) Mundhir the ruler of the Bahrain had accepted his invitation to
Islam and converted under his influence most of the people of Bahrain also accepted Islam. Mundhir died soon after
the Holy Prophet (P.B.U.H) and his death led to anarchy and chaos the people of Bahrain apostatised except for
Jarud the leader of the Bahrain tribe of Banu Abdul Qais , who remained firm in the allegiance to Islam and
dissuaded his tribe from apostasy . However Munhiz a descendant of Arab kings of Hirah took over and pledged to
fight against Islam.
Al-Hadrami the Muslim envoy to Bahrain left for Madina to seek help from Hazrat Abu Bakar and returned to
Bahrain with Muslim force. He had a ditch dug around his camp and waited for a suitable opportunity to overpower
9
the enemy. One night there was considerable noise from non-Muslim camp where they were celebrating their
national festival and were heavily intoxicated. Al-Hadrami ordered his forces to take up arms and cross the ditch and
pounce upon the enemy. The surprise attack unnerved the rebel who fell into disarray and were subdued by the
pursuing Muslim forces. Munhiz’s men laid down their arms and along people of the Bahrain were admitted into the
fold of Islam.
Campaign in Oman, Marah and Hadramaut
In Oman a false Prophet Laquit bin Malik rose to prominence and capture political power. A Muslim force under
Hudaifah was sent to Oman. In battle of Daba, Laquit and ten thousand of his followers were killed. The Oman forces
surrendered and people of Oman joined the fold of Islam.
In Mahrah the people had apostatised but instead of fighting against Muslims they fought among themselves for
political power. The Muslim allied with minority and fought against the majority who were subsequently defeated.
The people of Mahrah repented and were reconverted to Islam
In Hudramaut there was revolt led by the tribe of Ash’as. When Muslims forced defeated them. They retreated
to the fortified city of Nujair. The Muslim army laid siege to the city which was finally captured in February 633.
Persians
The Battle of Chains:
khalid ibn al-Waleed was ordered by Hazrat Abu Bakar to proceed to the Persian border and four more battalions
were sent to reinforce the Muslim army. Upon reaching the border Khalid sent a letter to Hurmuz the Persian
commander giving him three options: accept Islam, pay jizya, or be prepared for war. Hurmuz an ambitious and
confident commander accepted the third option and collected his forces to meet Muslim army at Kazima. Upon
arrival the Persian army had to immediately engage in battle as Muslim army was already there, prepared to face
Persians. The Persian soldiers are linked with chains to encourage them to fight with unity and to prevent any soldier
from retreating this was what gave battle its name. However the chains had one drawback; in case of defeat the
men could not retreat as chain acted as fetters. The Muslim attack was ferocious and Persian were left with no
choice but to retreat. Here their chains became a death trap for them. Tabari also writes about the chains restricting
the Persian escape for whom this battle was humiliating defeat. Hurmuz along with thousands of his soldiers was
killed and the Muslims took many others as prisoners of war.
Following on from the battle of chains the Muslims forces defeated the Persians at Mazar, Walaja and Ulleis. After
the victory at Ulleis the Muslim army advanced to Hira where upon hearing of Khalid and his army, the governor with
his men abandoned the city and fled to Madina. With Hira under Muslim control the whole of Central Iraq came
under the rule of Caliphate.
Khalid Ibn al-Waleed now turned to Anbar, an important commercial center in Western Iraq. Walls and deep ditch
protected the city. khalid chose a narrow point to cross the ditch and then went on to slaughter the old and weak
camels of the army and filled with the ditch with their carcasses. Muslim army crossed over the pile of carcasses and
attacked Anbar, whose governor surrendered on the condition that the Muslim would allow them to withdraw in
safety. After Anbar, another fortified town, Enat-ul-Tamar was taken by the Muslim after a few days siege and the
region came under Muslim rule.
Byzantines
Fall of Bostra
Hazrat Abu Bakr in February 634, called for a jihad to confront the Byzantines who were conspiring against the
Muslims with the Bedouin tribes on the Syrian border. A large army assembled in Madina response to Caliph Call.
Hazrat Abu Bakar divided the army into four units each consisting of 7000 men under Amr ibn al-Aas, Yazid ibn Abu
Sufyan, Shurahbil ibn al-Hasanah and Abu Ubaydah ibn al -Jarrah. These army fought successfully but when Heraclius
came to know of his conflict he despatched a large force under the command of his brother Theodorous. When Hazrat
Abu Bakr heard of his development he asked Khalid ibn al-Waleed who was then at Iraq border to join and lead the
Syrian campaign khalid marched from Hira with 9000 of his best men and reached Syrian in 18 days a swift march in
those time across an unrelenting desert terrain.
Instead of advancing to Damascus Khalid met the Muslim army under Shurahbil’s command at Basra and sent word
to Abu Ubaydah to join him there. When the Muslim army met the Byzantines khalid invited his commander
Romanus to fold of Islam; after discussing and understanding the different aspects of the faith Romanus accepted
10
Islam. After this turn of events, the Byzantine army lost courage they withdraw into city and locked the gates.
Romanus then guided the Muslims into the city through underground passage in the darkness of night. The
Byzantine were killed in large number and the surviving ones surrendered. The Battle of Basra was the first and most
significant victory of the Muslims in Syria.
Battle of Ajnadayn
The Byzantine Emperor Heraclius in reaction to the defeat of Basra mobilised a huge force against Muslims in
Ajnadayn. Khalid ibn al-Waleed also ordered all the Muslim armies to assembled at Ajnadayn. The 40,000 strong
Muslim drove wedges in the Byzantine army once the fighting started; their commander was killed and Byzantine
army retreated from the battlefield .The Muslim pursued the fleeing army and killed a large number of them.
After their success in Ajnadayn, the Muslim army marched towards Damascus and were met by Byzantine forces a
few miles away. The Muslims were once again victorious and the remaining Byzantine force fled back into city. The
Muslim army laid siege to Damascus but did not proceed further as they received the sad news of Hazrat Abu Bakar
passing away. Damascus was finally conquered during the Caliphate of Hazrat Umar the second Caliph.
3.(b) The Prophet called Abu Bakr ‘al-Siddiq’ (Testifier of the Truth). How did Abu Bakr live
up to his title during his caliphate? [4]
• During his caliphate, Abu Bakr fought to uphold the finality of the Prophet (pbuh) in the wars against
the false prophets;
• he refused to give in to the demands of those who wanted to be exempted from paying zakat and
fought battles with them, and
• he preserved the word of God by having the Qur’an compiled.
• Abu Bakr always stood by the truth and fought to maintain it, by which he lived up to the title of ‘al-
Siddiq’ (Testifier of the Truth) which the Prophet (pbuh) had given him when he was the first to
believe the Prophet’s (pbuh) account of mi’raj
(b). Why did Abu Bakr think it of great importance to defeat the false prophets? [4]
If the false prophets were not defeated by Abu Bakr, the teachings of Islam could have been corrupted; the
purity of the religion would have been lost and many who called themselves Muslims in reality would be
following a man made faith. The first pillar of Islam would have been challenged as the second part of the
Shahada which deals with risala (prophethood) and finality of the Prophet Muhammad would be
contradicted if one believed in the so called prophets after Muhammad so the existence of the false prophets
was a great threat to survival of Islam. The apostasy wars confirmed that the Muslim state was one under
the leadership of one Caliph.
(b). Why is Abu Bakr called the Saviour of Islam? [4]

He was called the Saviour of Islam because he fought to prevent the break-up of Islam. The false prophets
and apostates threatened the uniqueness and unity of Islam and could not be allowed to continue their
activities. Hence when he became Caliph he not only gave new heart to the Muslims after the Prophet
(P.B.U.H) passed away but helped the community of Muslims against its many enemies. In his short term as
caliph he defeated the tribes who withdrew from Islam and made them stay Muslim and he fought and won
against tribes who refused to pay Zakat. He also defeated the false prophets and thus kept the unity of Islam
when there was much danger. His arrangements for the first compilation of Quran for the guidance of future
generations also make him the saviour of Islam.
1
Hazrat Umar’s (R.A) caliphate

Administration:
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 rulers who followed
him. He introduced the following reforms during his caliphate.
1. Hazrat Umar framed the constitution of the state on the basis of democracy. He established the
Majlis e Shura consisting of prominent companions of the holy Prophet from both Muhajirin and
Ansars. Hazrat Umar consulted this body in 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.
2. He took steps to give the Islamic State a clean and efficient administration. The State was divided
into 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 furthers divided onto districts and placed under Amils.
3. Judiciary was established under the Qazi. He separated executive from judiciary. In this way he
assured the citizens swift and impartial justice. The judiciary was made completely independent and
impartial. He was displeased when a judge showed some respect to him when he appeared in his
court as a defendant.
4. All appointments were made in consultations with the Majlis e Shura. The appointee was given a
regular order of appointment setting out his duties and emoluments. 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.
5. The bait ul maal was created under Amils. After meeting the expenditure of the State, the surplus
money used to be distributed among the Muslims based on three principles: relationship with the
holy Prophet; priority of conversion to Islam and military services to Islam. In this way, all Muslim
men, women, slaves and children had share in the baitul- Maal or the public treasury. He made the
government finances save from misuse and kept corruption out of government.
6. Hazrat Umar set up a department of finance the Diwan, which was in charge of the revenue of the
centre and the provinces. The function of the Diwan was to regulate the receipt and disbursement of
the caliphate’s revenues which were generated from jizya, zakat, kharaj(tax levied on the land of non-
Muslims) and fay (income from crown lands). A tax called ushr was also levied on the produce of land.
It is said that there was so much economic prosperity during the caliphate of Hazrat Umar that there
was hardly any citizen in need of zakat .
7. Umar established new towns like Basra, Musal and Kufa. He made new highways, roads and out
posts on the roads. The conquered lands were surveyed. Umar made special effort for construction
of Mosques and schools. Teachers were sent to the villages to teach the Holy Quran to the villagers.
8. He introduced the Muslim era of Hijra, the system of old age pension and census of the population
of the Muslims State. Thus he laid foundation for the development of modern cities.
9. Hazrat Umar maintained a well-disciplined army which was divided into cavalry and infantry. He was
particularly concerned about welfare of his soldiers. He also forbade them to live with the settled
people in cities and ordered them to live in cantonments. They kept the armed forces content and
happy and they were happy to serve the caliphate.
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10. Umar paid special attention to the well-being of Dhimmis (minorities), and settled their matters in
consultation with their representative. He expelled Christians and Jews communities of Najran and
Khayber, when they refused to abide by his order..
Hazrat Umar stands unparalleled in every aspects of administration in the History of Islam
Wars against Persians:

1. Battle of Namarraq:
During the Khilafat of Hazrat Abu Bakr, Muslims under Musana and Khalid bin Walid conquered the kingdom
of Hira. The Persians became furious and tried to recover it from the Muslims. The Persian King sent Rustam,
a famous general, to fight the Muslims. Khalid bin Walid had already left for Syria and so Musana was left
alone on the Persian front. Hazrat Umar sent an army under Abu Ubaid to reinforce the army of Musana. A
battle was fought at Namarraq in which the Persians were defeated.
2. Battle of Jasr(Bridge):
After the defeat of the Persians in the battle of Namarraq, they again met the Muslims under the command
of Bahman (634 AD). The Euphrates lay between the two armies. Against the advice of the Muslim leaders,
their commander Abu Ubaid Thaqafi, decided to fight across the river.
A bridge of boats was built across the river and the Muslims crossed it. But then, they found themselves at
a disadvantage. The ground was uneven and the army could not move freely. A thick wall of war elephants
shielded the Persians. The Arab horses, which had never seen the war elephants before were terrified and
this led to confusion and the Muslims cavalry, got disorganized.
In the scuffle that followed, a white elephant knocked down Abu Ubaid and trampled him. One after another,
the Muslim commanders were martyred. This made the Muslim army lose heart and they rushed for the
bridge but found that Persians has already broken it.
Musana, who was now that the commander of the Muslim army ordered the re-building of the bridge. In
the meantime, he held back the enemy with a small force asking others to cross the river. He himself was
the last to cross. The Muslims suffered heavy losses. Out of a total strength of nine thousand, only three
thousand could be saved. This Battle is also known as the Battle of Bridge.
3. Battle of Buwaib:
After the disaster at Jasr, Hazrat Umar sent messengers to all parts of Arabia inviting the Arabs to participate
in war against Persians. In response this call many Muslims and Christians gathered round the standard of
Islam. The Persians sent a strong force 200000 against the Muslims under the command of Mehran, who
was regarded as an expert in the Arabian way of War. The Persian Army marched to Euphrates and camped
on the east bank of the Euphrates River. Mehran sent a messenger to Musana to inquire if the Muslim would
like the Persians to cross over to their side. The Muslims had a bitter experience of crossing the river in the
Battle of Bridge. So they asked the Persians army to cross river. The following day, the Persians army crossed
over and the two armies met at Buwaib. The Persians were several times more in numbers, but the Muslims
fought desperately. A young warrior of Taghlib tribe killed Mehran. With his death, the tide of the battle was
turned and the Persians began to flee in disorder. Musana, at once, captured the Bridge this prevented the
Persians from crossing the river. Finding no other way to flee thousands of them were drowned while other
died in large number on the battlefield. In this battle the majority of the Persians army was destroyed.
4. Battle of Qadisiya:
Following the humiliating defeat at Buwayb the Persians once again prepared for battle against the Muslims.
Hazrat Umar in response organised a force of about 30000 and choose Saad bin Abi Waqas a veteran from
Badr to lead them. The Muslims army camped at Qadissiya a little town among the palm groves on the very
edge of the settled lands of Iraq. A contingent which had been called by the caliph from the Syrian front also
reinforced the Muslim army and in 636 the battle of Qadissiya was fought between the Muslims and the
Persians.
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Despite its enormous importance very little is known of the course of this battle. Arab accounts begin with
the recruitment and dispatch of the army from Madina, after whose arrival on the borders of Iraq a
delegation of Muslim elders was sent to Yazdegird the Persian emperor inviting him to accept Islam ,pay jizya
or to arbitrate for war. The arrogant emperor was contemptuous of the Arabs while the Muslim delegation
remained patient and courteous but to no effect. A stand-off lasting 3 months took place with skirmishes
against border settlements in which the Muslims were successful and during which time there were
desertions and defections from the Persian side. As a resulted of which Muslim army got increased to 30000
whereas the Persians lost their strength which came down 60000 from 120000. Finally Rustam attacked the
Muslims by crossing the river. Saad bin Abi waqas employed best strategies making the best use of his
archers to overcome elephant corps and using his force to break the Persians. The battle lasted for three
days, on the third and final day of this battle Rustam was caught and killed while trying to swim to safety and
the Persians were routed Sa’ad chased them to Babal where they sought refuge and then after a 2 month
campaign Muslims captured Mada’inthe Persian capital. The emperor and his family and nobles fled. Two
thirds of the Persian army was killed and the Muslims lost a fifth of their men in this battle.
This was a decisive battle in the history of Islam, it shattered the strength of the Persian Empire and many
people of the conquered areas accepted Islam. Following this victory the whole territory between the
Euphrates and the Tigris came under the Muslims.
5. Battle of Jalula
The Persian King took refuge in Hulwan and asked his forces to advance. Then occupied Jalula near Mada’in.
They did great preparation and converted the town into a fortress by digging trench around it. Muslims lain
the siege which lasted for seven months. Finally they had no option to come out and fight. The continued
fiercely but late in afternoon Allah helped Muslims with a severe storm and Persians resistance broke down
and they dispersed in all directions. Muslims pursued and killed them in large numbers. They occupied Jalula
and the residents surrendered on the usual terms of Jizya.
6. Battle of Nihawand
Between the years 638-639 Arabia was struck with a great famine and plague but the expansion of the
Islamic territories continued. On the other hand the Persian ruler Yazdegird’s people to incite rebellion
against the Muslims and skirmishes ensued. When Hazrat Umar heard that Yazdgard was determined to
recover his control of the rich plains of Mesopotamia (Iraq) and was trying to rally support and muster troops
at the city of Nihawand he sent letters to Kufa and Basra ordering that the armies should assembled.
The Muslim armies subsequently gathered and marched on to Nihawand. One force was ordered to station
itself on the borders between the provinces of Fars and Isfahan to prevent the Persians sending
reinforcement from the south. The Muslim army of 30000 was much smaller than the Persian force of 60000.
The Muslim army on reaching Nihawand found the Persian army drawn up on the near side of a ravine which
was later to prove fatal to many of them. They had also fortified themselves behind trenches. The Muslims
tried to storm them out but without success and the disciplined Persian emerged from their fortified
positions only when it suited them. After a few days, the Muslim leader met in a council of war to decide a
better course of action. It was decided that the cavalry would advance and pretend to attack the trenches
and then withdraw to lure the Persian from their positions. However, their commander Nouman ibn
Muqarrin kept the main Muslim army in check until the day was almost over. they finally attacked the enemy,
victory came quickly.
The Persians began to flee and surrender of the towns soon followed the military victory. The victory at
Nihawand came to be known as fath al Futuh the victory of victories.
Wars against Romans:

1. Siege of Damascus
Hazrat Khalid bin Waleed had laid siege to Damascus a few days before Abu Bakr’s death, During Umar’s
Caliphate he added Damascus, Jordan and Emmessa one after the other to the Muslim Empire. Damascus
was known for its wealth and culture. Syrians were hoping reinforcements from Heraclius but it did not
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happen, instead the Muslims swam across the moat and using rope ladders scaled the wars. When Syrian
panicked and threw open the gates to escape, the remaining Muslim force rushed in and occupied the city.
2. Battle of the Fihl
Battle of the Fihl 635 AD resulted in the addition province of Jordan in the Islamic Empire. The site was on
the western side of Lake Tiberias where the water channel separated the Muslims from the Christians, who
were waiting for reinforcements and offered negotiations hoping the Muslims would back down.
Abu Ubaidah sent Muadh ibn Jabal as his emissary. The Christians tried to impress the Muslims with their
pomp and ceremony, but Muadh was not be deflected. He offered the Christians an invitation to Islam or
else to become dhimmis by paying Jizya, or else to settle the matter through war.
These measures being fruitless, the Roman attacked the Muslims in small groups. Khalid saw through this
tactic and gradually retreated drawing the enemy forces further in; he then surrounded them and launched
a furious attack. The Roman suffered heavy casualties and those who survived scattered and fled. Thus
Jordan was secured and Hazrat Umar sent specific instruction on how to deal with the conquered people
and their land.
3. Battle of Yarmuk:
Fought in the summer of 636 the battle of Yarmuk was a major conflict between the Byzantines and the
Muslims. When the reports of the fall of Damascus, and defeat at Fihl and Hims were given to Heraclius he
was determined to recover Palestine for Christian rule. He issued orders to mobilize troops from all corners
of his empire and it is believed that the Roman emperor sent an army of 260,000 men against the Muslims
who were 40000.
Khalid ibn al-Walid began to group his forces along the River Yarmuk. Hazrat Umar was in contact with the
commanders and he sent them the message of advice and encouragement. Negotiations between the two
armies were held in which the Romans tried to convince the Muslims and even offered Muslims large
amounts of money if they left Syria and returned to Arabia. Khalid responded with reasons and declined the
Roman’s offer. He elaborated on the positive changes that Islam had brought about in the Arabs and invited
the Romans to accept Islam or else to get protection by payment of Jizya. But when he was met with a refusal
he returned to prepare his Army for the inevitable conflict.
Khalid bin Waleed addressed his men urging them to stick together and fight in union .Major battle was
fought towards the end of August 636AD when the Muslims pretending to retreat from their positions lured
the Byzantines into the rough terrain, where they were ambushed. During the battle the Byzantines cavalry
became separated from the infantry enabling the Muslim cavalry to inflict great damage on them. Khalid
had divided his cavalry into small squadrons to make them appear numerous to the enemy. The Byzantines
were also unsettled by a dust storm. Their main army now driven west was trapped in rugged valleys with
the cliffs of the Yarmuk gorge behind them. Khalid captured the old Roman bridge across the valley of
Ruqqad and Muslims forces stormed the Byzantines camp at Yaqusa. The Byzantines were further
demoralized by rumors that Christian Arabs had defected to the Muslim side
The war strategies of the Muslim commanders paid off and the battle lasted 6 days. By the afternoon of the
6th day only one third of the Byzantine army remained, the rest had either been killed or had fled. The
Muslim loss of life was 9000 men.
The battle of Yarmuk was a great victory for the Muslims. The power of Byzantine was completely crushed
and Syria fell in the hands of the Muslims. Heraclius moved his capital to Constantinople. The city of
Jerusalem, which was besieged by Amr ibn al Aa’s since the Yarmuk conflict and had withstood surrender,
with the arrival of Abu ‘Ubaydah realised the futility of their position and agreed to surrender but only to
the caliph.
4. Fall of Jerusalem
The event of Fall of Jerusalem in 16AH/637 AD is an example of Umar’s relations with non-Muslims and other
states. After the battle of Yarmuk, the Muslim army advanced and laid siege to Jerusalem which continued
for 7 months. The citizens of Jerusalem offered to surrender on the condition that the Caliph should himself
come to sign the treaty. Hazrat Umar responded to their request.
5
A deputation from Jerusalem waited on Hazrat Umar and a treaty was drawn up. According to the treaty,
security of life and property were granted to all citizens of Jerusalem. The safety of churches and other
religious buildings was provided for. The citizens were required to pay Jizya. Those who refused to comply
were asked to leave the city.
Then the Caliph expressed his desire to be led to some place where he could offer thanksgiving prayer. He
was led to a church. He refused to pray their on the ground that he would set an example for the Muslims
of the following generation to forcibly convert churches into mosques. He was then led to a place where
Prophet David used to pray.
5. Conquest of Egypt
Hazrat Amr ibn Aas realized the strategic importance of this region and asked the Caliph for the
permission of an expedition who made him in charge of 4000 men. Amr approached the massive and well
defended fort at Fustat. He requested for reinforcements and Umar sent them with four commanders. Amr
handed over the operation to Zubair who captured the fort after a seven month long siege. This fort later
became the garrison town of Fustat.
After Fustat, Amr laid the siege to Alexandria. There were 50000 Christian forces and Muslims were 12000.
The siege lasted for a long time. Umar wrote a strong worded letter, expressing his displeasure on the pace
of events. In the meantime Heraclius, the Byzantine Emperor died. The Muslims then intensified the attacks.
After the battle, Alexandria was conquered and Muslims became the masters of Egypt.
Summary of Expansion:
Hazrat Umar bin Khattab succeeded to caliphate in 13 A.H. / 634 A.D. He took the title of “Amir Ul
Momineen” (Commander of the faithful). He was a brave and straightforward person. He continued the
expansion of the Islamic state and during his caliphate the frontiers of Islamic state expanded greatly. The
vast Ares of the Roman and Persian empires were brought under Islamic rule. Muslim armies conquered
Syria, Iraq, Persia and Egypt after fighting a series of decisive battles.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles
of Namaraq and Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander
was killed. Muslims responded back in November 634 A.D. When they fought against the Persians at Buwaib
under Musanna, Muslims were victorious in this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army of 60,000 under their famous commander Rustam. The
report of the new situation was sent to Hazrat Umar. He sent Saad bin Abi Waqas with an army of 30000.
After a prolonged battle at Al Qadisiya in 15 AH/636 AD the out-numbered Muslim army defeated the
Persian troops under Rustam and recaptured Hira and other areas in Iraq. It was a decisive battle which
broke down the strength of the Persians.
After this the Muslim army advanced and captured Mada’in and Jalulah one after another and signed a
Treaty of peace with the Persians. Despite the treaty, the Persians continued their conspiracies against
Islamic state. Therefore, Muslims had to fight against them at Nihawand in 21 A.H./ 642 A.D. a battle took
place in which 30,000 Muslims defeated 60,000 Persians. The Persian king Yazdgard fled from the battle
field. It was the last battle against the Persians which sealed the fate of Persian Empire and the whole of
Persia came under Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility
against the Islamic state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah
bin al Jarrah defeated the Romans and captured areas of Byzantine empire , which was the Eastern province
of Roman empire. Muslim army laid siege to Damascus till 635AD and then they had to fight against them in
the battle of Fihl which resulted in the conquest of Jordan. Then Muslims advanced and fought in the battle
of Yarmuk in Palestine in 15 A.H/636 A.D. An army of 40,000 Muslims defeated 2,60,000 Byzantines after a
battle which lasted for 6 days. As a result of this battle, Muslims conquered Syria. In October 636 AD Muslims
recaptured Damascus under Abu Ubaidah bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem and later Khalid bin Waleed also joined him. The
Christian Patriarch Sophronious offered to surrender on the condition that the Caliph himself should come
6
to Jerusalem. This was accepted and Hazrat Umar signed an agreement that guaranteed safety and security
of the people of Jerusalem. Finally, Muslim army advanced under Amr bin Aas and laid a siege and after the
battle of Alexandria captured Egypt in 18 A.H. /639 A.D.
Summary of Caliphate:
Hazrat Umar ibn al-Khattab succeeded to the caliphate in 13 AH/634 AD. As well as the title ‘Successor
of the Successor of the Messenger of Allah.’ He also took the title of ‘Commander of the faithful’, ‘Ameer al
Mu’mineen’.
He continued the expansion of Islam begun by the Prophet (pbuh) and Hazrat Abu Bakr and under his rule,
Muslim army gained control in Syria, Iraq, Persia and Egypt. A series of decisive battles brought these vast
areas under Islamic rule.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles
of Namaraq and Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander
was killed. Muslims responded back in November 634 A.D. When they fought against the Persians at Buwaib
under Musanna, Muslims were victorious in this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army .After a prolonged battle at Al Qadisiya in 15 AH/636 AD
the out-numbered Muslim army defeated the Persian. Muslim army advanced and captured Mada’in and
Jalulah one after another and signed a Treaty of peace with the Persians. Despite the treaty, the Persians
continued their conspiracies against Islamic state. Therefore, Muslims had to fight against them at Nihawand
in 21 A.H./ 642 A.DIt was the last battle against the Persians which sealed the fate of Persian Empire and
the whole of Persia came under Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility
against the Islamic state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah
bin al Jarrah defeated the Romans and captured areas of Byzantine empire , which was the Eastern province
of Roman empire. Muslim army laid siege to Damascus till 635AD and then they had to fight against them in
the battle of Fihl which resulted in the conquest of Jordan. Then Muslims advanced and fought in the battle
of Yarmuk in Palestine in 15 A.H/636 A.D. In October 636 AD Muslims recaptured Damascus under Abu
Ubaidah bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem, Christians offered to surrender on the condition
that the Caliph himself should come to Jerusalem. This was accepted and Hazrat Umar signed an agreement
that guaranteed safety and security of the people of Jerusalem. Finally, Muslim army advanced under Amr
bin Aas and laid a siege and after the battle of Alexandria captured Egypt in 18 A.H. /639 A.D.
Hazrat Umar introduced many administrative reforms during his caliphate. He established a Majlis-e-Shura
consisting of prominent companions of the Holy Prophet. He also constituted a large body called the Majlis-
e-Aam consisting of Muhajirin and Ansar and representatives of various tribes. The state was divided into
provinces and each province was placed under an efficient governor called the Wali or the Ameer. The Wali
was not only the ruler of the province but also the military and religious head. Hazrat Umar entrusted the
Qazis with judicial functions. The Qazi was completely independent of the provincial governor. He also
established a department of finance under the name of Dewan. He made garrison towns in Basra and Kufa
for his soldiers. Pension was given to the retired soldiers. For implementation of Quranic teachings special
steps were taken such as regulation of Salat and fasting. He also started the Islamic calendar.
M/J 2009
3. (a) Trace the expansion of the Islamic empire under the rule of the caliph ‘Umar. [10]
May/June 2011
3 (a) Write a detailed account of the administrative measures put in place by ‘Umar
during his caliphate. [10]
O/N 2011
3 (a) Briefly describe the main events of the caliphate of Hazrat ‘Umar . [10]
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M/J 2013
5 (a) Give an account of the following two battles during the rule of ‘Umar [10]
• Battle of Qadisiya;
• Battle of Yarmuk.
M/J 2015
3 (a) ‘‘Umar’s caliphate is regarded as a golden era in Islamic history.’ Write an account
of how ‘Umar ruled during his ten year caliphate. [10]
M/J 2016
3 (a) The conquest of Persia was one of ‘Umar’s great achievements. Write an account of
any two battles fought with the Persians during his caliphate. [10]
M/J 2017
3(a) ‘Umar made several administrative reforms during his ten year caliphate. Write an
account of at least five of them and say how these reforms helped make his rule so
admirable. [10]
M/J 2018
3(a) Write a detailed account of two battles under the caliphate of ‘Umar. [10]
3.(b) How does ‘Umar’s conduct at the surrender of Jerusalem set an example for Muslims?
[4]
Hazrat Umar’s conduct at the time of the surrender of Jerusalem sets an example for today’s Muslims. He
entered Jerusalem accompanied by just one servant and a camel between them which they rode in turns
which shows the importance of the kind treatment of our servants and subordinates. He signed a treaty
according to which the inhabitants of Jerusalem were granted complete security of their life and property.
It emphasizes on people’s freedom to practice their own religion and the protection given to their places of
worship. The Quran says, “Let there be no compulsion in religion.” His conduct therefore sets an example
of simplicity, humility, a respect for all faiths and tolerance.
4.(b) ‘Umar’s unbending attitude led to his assassination’. What can Muslims learn from
this? [4]
3(b)In your opinion what lesson(s) can be learnt from the martyrdom of ‘Umar? [4]
Hazrat ‘Umar went about conducting the affairs of the caliphate even though there was a threat to his life,
he did not increase the security around him, nor did he succumb to the demands of Abu Lulu who
threatened his life for not relieving him from paying a tax.
Muslims today should learn from Hazrat ‘Umar’s action and have complete faith in Allah and believe that
only He is the giver and taker of life.
leaders sometimes have to take unpopular decisions which could cause them difficulty but they must never
opt to take the easy option rather they should do what is right; they must not shy away from their
responsibilities for the sake of personal safety etc. They must not give in to unjust demands of people and
work honestly at whatever they do.
3.(b) What does the way he died tell us about his character? [4]
Hazrat Umar bin Khattab was killed by a Persian slave Abu Lulu al-Feroz in 23AH/644AD when he was leading
the morning Prayer. The reason was that Hazrat Umar refused to exempt him from the payment of a tax.
This shows Hazrat Umar characteristics of total impartiality and his refusal to give concession even to those
who were close to him. He was very firm about the correct observances of all regulations and never gave
preferential treatment to anyone for example when his own son was found guilty of drinking wine, he
punished him with 80 lashes. He was buried next to the Prophet (P.B.U.H) which shows that he was held in
high esteem.
1
Hazrat Usman’s (R.A) caliphate
Election as Caliph:
On his death bed, Hazrat Umar nominated a committee of six persons (Shura) to hold consultation and select his
successor from among themselves within three days;
(1) HazratAli (2) Hazrat Usman (3) Zubair ibn awwam (4) Abdur Rehman bin Auf (5) Talha (6) Sa’ad bin Abi
Waqas
All these persons were among the most eminent companions of Holy Prophet (P.B.U.H), whom he had given tidings of
paradise in their lifetimes. During his life Hazrat Umar’s choice was fixed on Abu Ubaidah bin Jarrah for his distinctive
qualities but he had passed away. The next choice was Abdur Rehman bin Auf who was not willing to shoulder the
great responsibility. Of the remaining nominees, Talha was not present at Madinah: therefore, the choice was now
restricted to the remaining four members. It was decided that as Abdur Rehman bin Auf had retired from the contest,
he might choose the Khalifa out of the remaining four he consulted each one individually as to his opinion. Sa’ad
supported Hazrat Usman. While Zubair mentioned both Hazrat Usman and Hazrat Ali, Hazrat Usman voted for
Hazrat Ali and Hazrat Ali voted for Hazrat Usman.
Abdur Rehman asked the opinion of other prominent men as well and arrived at the conclusion that the majority of
the people favoured the succession of Hazrat Usman and, thus, he was declared as the elected Khalifa. Abdur Rehman
bin Auf was the first to take the Bayyat or Pledge and he was followed by Hazrat Ali and other companions and then
there was a general Bayyat. Hazrat Usman became the third Khalifa of Islam on the 4th Muharram 24 A.H/644AD.
Military campaigns (Expansion of Islamic state)
As soon as the news of Hazrat Umar’s death spread, spontaneous revolts sprung up, as the conquered nations within
the Muslim Empire saw his death as an opportunity to recover their lost independence.
Persian Empire:
Persia in particular was rocked by local rebellions so that from 644 to 649 the two great Muslim armies at
Kufa and Basra were locked in a series of internal campaigns.
The more distant areas in the mountain territories of Armenia, Azerbaijan and the Caucasus quickly
repossessed their dominion. They fought off the determined counter attacks of the Muslim forces destroying
at least two of their armies. Five years of campaign and counter-campaign at last re-established Muslims
authority in the Persian Empire.
By 650, the Muslim armies were once more on the offensive and had pushed the frontier into Central Asia
with ancient cities of Herat, Merv, Balkh and Kabul occupied by Muslim outposts. Two years later, Yazdegird
the heir of the Persians was killed.
Byzantine (Roman) Empire

In the first year of Hazrat Usman caliphate Egypt also flared up in revolt supported by a bold counter-attack
by the Byzantine Empire which dispatched a fleet of 300 ships into Alexandria’s great harbour. The Greek-
speaking population of the city rose in support and massacred 1000 soldiers of the Muslim garrison. Hazrat
Usman had replaced Amr ibn Aas with his cousin Abdullah bin Saad as the governor of Alexandria however,
he was unable to bring the situation under control.
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Hazrat Usman then reinstated Amr ibn Aas, who once again able to enter Alexandria as a conqueror in 646.
After this victory the governorship of Alexandria was once more given to Abdullah bin Saad.
In the following year 647, Hazrat Usman ordered an assault on North Africa in which Abdullah gained some
military glory by defeating the Byzantine governor of Tunisia and returned with a massive tribute and an
improved reputation. However, there was later to be a dispute over the fate of all this spoil of Hazrat Usman
had generously given his share of fifth to Marwan and distributed the state’s wealth among his relatives.
After the African campaign, Muawiyah set about the construction of a large fleet in the dockyards of Egypt
and Syria to stop Byzantines harassment from the sea during the Muslim-Byzantine wars. The Navy became
operational in 649.
The first joint naval attack led by Abdullah and Muawiyah proved to be success and the island of Cyprus was
occupied in 649. It is said that during Hazrat Usman’s rule the Muslim Naval fleet comprised of 500 vessels.
As a result, besides defending its borders the Muslim Empire was able to expand its influence in the
Mediterranean capturing Cyprus and Crete and raiding as far away as Sicily.
Administration
As the Khalifa, Hazrat Usman followed the sunnah of the Holy Prophet (P.B.U.H) and the practice followed by the first
and the second Khalifas.
1. He continued the administrative arrangements made by Hazrat Umar, though he regrouped some of the
provinces and created new provinces for the newly conquered territories.
2. The Majlis-e-Shura or council of consultation was maintained. He started the practice of holding periodic
conference of the district authorities in order to keep himself informed of the conditions in country.
3. Hazrat Usman also used to hear public complaints after Friday prayers.
4. Hazrat Usman relaxed most of the restrictions that had been implemented by Hazrat Umar. He allowed the
Arabs to acquire agricultural lands in the conquered territories. The Arabs purchased these lands and
exchanged them with lands in Arabia.
5. Hazrat Usman made extension to the Holy Prophet’s (P.B.U.H) mosque in Madinah and had new mosques
constructed at various places.
6. A dam was also built to protect Madinah from floods and for the supply of drinking water to madina.
7. During his Khilafat for the first time a fleet of nearly five hundred ships was built to fight with the Greeks on
the on the Mediterranean Sea.
8. The cantonments were extended and enlarged, more barracks were constructed for the soldiers, and stables
for the cavalry were also extended.
9. He took steps for the propagation of Islam and said to have sent religious teachers to India to spread Islam.
10. He purchased land and constructed purpose-built markets whose rents were used to feed the poor.
11. He launched a diligent inspections of accounts started to overhaul the Diwan salary rolls and asked for the
accounts and the provincial surplus to be forwarded to the treasury in Madina.
It must be noted here that all these increment reforms and building projects were to be achieved in the midst of
ten years of continues warfare on practically all frontiers of the Muslim Empire.
Standard Compilation of Quran

• During ‘Uthman’s time as caliph, Islam had spread to other areas. Hazrat Huzaifa bin Yamaan
reported to Hazrat ‘Usman that people in different areas, in particular in Armenia and Azerbaijan,
were reciting the Qur’an in a different dialect. He requested him to take immediate action for the
removal of these differences; otherwise it might create a rift among the Muslims.
• Accordingly, Hazrat Usman acquired the copy of the Quran prepared by Zaid Bin Sabit from Hazrat
Hafsa. He appointed Zaid Bin Sabit along with three other knowledgeable Muslims , Abdur Rehman bin
Harris, Abdullah bin Zubair and Saad bin Aas, who assisted to make copies of the Quran from the original
text. They were told to follow the dialect of the Quraish in case of differences over the language, as the
Quran had been revealed in that dialect.
• The Quran was read out loudly from the beginning to the end in the Prophet (P.B.U.H) mosque from
these copies of the Quran, so that not a shadow of doubt remained in the mind of anyone that changes had
been introduced in the Quran.
3
• These copies were then dispatched to the capital city of every Province of the Muslims States with
instructions that in future copies should be made only from the official authentic text. Hazrat Usman also
ordered that if anyone had a copy with a different text, it was to be destroyed by fire.
• Hazrat Usman is Known as Jami-al-Quran. These means that he brought the Muslims around to a
uniform reading of the Quran.
Causes of Revolt against Hazrat Usman

The first half of Hazrat Usman’s Caliphate was very peaceful. During that time the Muslims attained many
victories. However the later part of his caliphate was marred by terrible civil conflict, which ultimately led to
the murder of the Caliph himself.
• Hazrat Usman (R.A) was very gentle and soft hearted person. The people who wanted to create chaos among
the Muslims took advantages of his soft nature. Hazrat Umar’s strict nature had kept away the none Islamic
customs and elements of Persian and byzantine empires. Usman (R.A) lacked firmness despite his good
leadership qualities; his leniency encouraged the evil elements in Muslim state. He sometimes overlooked the
faults of his governors and other officers in various provinces. His sympathetic nature also made the provincial
governors to ignore his orders.
• Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam, started a campaign against Usman and
succeeded in creating a rift among the Muslims. He exploited Ali’s name to instigate the people against Usman.
Usman (R.A) did not take timely action against him, he simply expelled him from Basra, Kufa and Syria one
after another which increased the sphere of his influence; later he went to Egypt where he instigated people
against Usman (R.A), and many were influenced by his propaganda .
• There was also rivalry between the Arabs and the non-Arabs of the newly conquered areas who still resented
their defeat. Beside, Usman (R.A) on becoming the Caliph, allowed the Arabs to acquire lands in the newly
conquered areas, and settle in the new provinces, this also increased hostility between the Arabs and the
inhabitants of the newly conquered areas.
• To make the matter worse there were always rivalry amongst different tribes of the Quraish especially
between the house of the Hashimite and the Umayyad which weakened the power of the Caliph. This rivalry
had existed much before the advent of Islam, but it was suppressed during in the time of the Prophet (P.B.U.H)
and the first two Caliphs. However, this rivalry again emerged during the time of Usman, the Hashimites could
not tolerate the rule of the Umayyad for long, and Usman could not muster the support of the Quraish because
of his inclinations towards his own kinsmen.
Charges / Allegations:
The People, who had once spoken highly of Hazrat Usman, brought several allegations against him afterwards which
eventually led to the assassination of Hazrat Usman.
1. One of the main allegations against Hazrat Usman was that he had appointed his inefficient relatives as
governors. This allegation was incorrect. Hazrat Umar had, already appointed Hazrat Usman’s nephew
Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over more territory. Other
relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were appointed
governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close advisors.
His reason for doing this may well has been to ensure loyalty towards himself and to secure the unity of the
empire. But to many Muslims, this action appeared to be favoring his own family unfairly.
2. It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar, gave
the governors a free hand in running the provinces and did not interfere in their day to day affairs.
3. He decided to allocate to his governors the wealth amassed in the campaigns(spoils), rather than divide it
between the fighting men themselves, he was accused of favoring his own family though he may well have
been trying to place funds for state purposes with the officials best able to administer them.
4. He was alleged to make unreasonable expenditure from Baitul Maal. His uncle Hakam bin Aas was given
one Lac dirham from Bait ul Maal. Similarly his cousin Marwan bin Hakam was given 1/5th of the spoils of
war.
5. The daily wages of Hazrat Abdullah bin Masood and Ubbay bin Kaab were cancelled. Some prominent
companions of the Holy Prophet (P.B.U.H) e.g. Hazrat Abu Zar Ghaffari left Madina.
4
6. It was alleged that Hazrat Usman demolished the old structure of Holy Prophet’s mosque but he did this to
extend the mosque and with the permission of all senior companions.
7. When he burnt the false copies of the Quran which had been gathered from the different parts of the empire, when
he circulated the official version prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic version” ever
since), he was condemned for destroying the Word of Allah, though he may have intended to ensure that only the
correct version should be read.
8. Some people also thought that he was surrounded by people who gave bad advice and took advantage of
his age.
9. When he lost the Prophet’s (pbuh) ring, his adversaries took it as a divine sign that he should no longer be the caliph.
He gave a convincing reply to each of the charges in the presence of the Prophet’s companions and his explanation
was accepted.
• Events of Revolt (Rebellion in Madina)

In 656 the protesters fulfilled their plans with admirable speed and efficiency. Three columns of men
apparently on their way to Makkah for the pilgrimage left the garrison cities of Kufa, Basra and Egypt. Once
they reached Madina they made separate bases in their accustomed camping grounds on the dry riverbeds
that surrounded the oasis. There was no violence, but the arrival of the armed men shocked the population
into a renewed support of the old caliph.
The rebels sent deputations to the three most respected members of the inner council of the companions
Hazrat Ali , Talha and Zubair however Abdur Rehman bin Awf was no longer alive. At first the companions
rebuked the rebels for coming armed, and uncalled for, to the holy city and refused to have anything to do
with them.
As the deadlock intensified, Hazrat Ali agreed to act as the intermediary and advised Hazrat Usman that the
unpopular Abdullah bin Saad should be removed from the governorship of Egypt as this would be sufficiently
generous compromise and would send the rebels back. This policy was also backed by Hazrat Aisha who
argued for Amr to be reinstated. The rebels however, insisted the Muhammad, the youngest son of Abu Bakr
be made the governor. The caliph reluctantly agreed, and the rebels prepared to march home.
Three days into their march back, the rebels force from Egypt was overtaken by an African slave. He was
pursued and brought back and a single letter was found in his leather pouch with the caliph’s new seal on it.
The letter was opened: it requested Abdullah to arrest the ringleader and put them to death on their return.
The rebels were furious they turned around and rode hard to Madina. The rebels from Kufa and Basra also
joined them. Hazrat Ali once again agreed to arbitrate. Hazrat Usman denied all knowledge of the letter but
freely admitted that slave was from his household. The mystery surrounding the letter has never been solved
but its effect hardened the battle lines, for the rebels now feared for their lives if they left Madina with the
caliph still in place.
Hazrat Usman promised to listen to the grievance of the rebels and addressed them but he did not agree to
step down from the office of caliph. He however refused to call the army to flight his fellow Muslims.
DEATH
The rebels besieged the Khalifa in his house. They did not allow food and water to reach him. Hazrat Ali
deputed his sons, Hassan and Hussain and Zubair sent his son Abdullah to protect Hazrat Usman. Some
companions who were successful in reaching Hazrat Usman during the siege, wanted to help him and fight
the rebels or send for troops to fight them. But Hazrat usman refused and said that he did not want to shed
Muslim blood.
The siege lasted for fifty days when some of the rebels jumped into Hazrat Usman’s house. It is said that they
came upon him while he was reading the Quran, and that his blood was shed on its pages. As the sword
pierced the caliph’s forehead the first drops of his blood fell on verse 137 of sura Al-Baqarah.
The Khalifa’s wife Naila tried to save her husband but was pushed away and her fingers were cut off. This
tragic event took place on Friday, 18th of Zil Hajj, 35 A.H. He was buried in Jannat ul Baqi in Madinah.
5
Summary/Main events of caliphate:

Hazrat Usman succeeded to the caliphate in 24 AH/644AD, chosen by the council of six persons (Shura) set
up by Hazrat Umar as he was dying. He adopted a shorter title than he predecessors, Khalifat Allah, though he
continued many of Hazrat Umar’s policies, including the expansion of Islamic rule. Persia, Armenia, North Africa, and
parts of the Eastern Mediterranean were all brought under the growing empire during his 12 years in the caliphate
and the Islamic state expanded from Morocco to Kabul.
Hazrat Usman placed close relatives as governors over many of the new provinces. Hazrat Umar had, already
appointed his nephew Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over more
territory. Other relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were appointed
governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close advisors. His reason
for doing this may well has been to ensure loyalty towards himself and to secure the unity of the empire. But to many
Muslims, this action appeared to be favoring his own family unfairly.
During the course of Hazrat Usman’s caliphate, criticisms of his actions grew steadily stronger. When he
decided to allocate to his governors the wealth amassed in the campaigns, rather than divide it between the fighting
men themselves, he was accused of favoring his own family though he may well have been trying to place funds for
state purposes with the officials best able to administer them. And when he burnt the false copies of the Quran which
had been gathered from the different parts of the empire, when he circulated the official version prepared by Zaid Ibn
Sabit, (this has been known as the “uthmanic version” ever since), he was condemned for destroying the Word of
Allah, though he may have intended to ensure that only the correct version should be read. Some Muslims also thought
him to be surrounded by people who gave bad advice and took advantage of his age and weakness.
He continued the administrative reforms of Hazrat Umar e.g Majlis-e- Shura was maintained. He used to hear
pulic complaints after Friday prayer. He relaxed some of Hazrat Umar’s restrictions e.g by allowing Arabs to purchase
or exchange land outside Arabia. Adam was built for the supply of drinking water. For the first time a fleet of 500 ships
was built to fight against the Greeks. He raised the salaries and allowances upto 25%.
Disquiet about Hazrat Usman’s policies, and his ability to rule, erupted after six years of his caliphate. First
there was an uprising in Iraq, then in Kufa, a then in Egypt. Finally, in 35 AH/656AD, troops from all three provinces
advanced on Medina to take their complaints directly to the caliph. The force from Egypt arrived first and angrily
besieged Hazrat Usman in his house, but when he agreed to their demands they were pacified. They began their
journey home, but hearing he had tricked them, they turned back and began a second siege.
This siege lasted some time, during which some leading Muslims tried to help Hazrat Usman but were
prevented by him, and eventually the Egyptian force, led by Hazrat Abu Bakr’s son Mohammad, entered the house
and murdered the Caliph. It is said that they came upon him while he was reading the Quran, and that his blood was
shed on its pages, and also that his wife Naila was injured in the affray, while trying to protect him. His family in secrecy
buried the Caliph’s body.
M/J 2010
3 (a) What major events took place during the caliphate of ‘Uthman? [10]
O/N 2014
3 (a) What were the causes of the revolt against ‘Uthman and what charges were made
against him? [10]
O/N 2016 (21)
3 (a) Give an account of:
(i) the election of the caliph ‘Uthman, and
(ii) the compilation of the Qur’an that took place during his caliphate. [10]
O/N 2016 (22)

3 (a): Write in detail about the policy followed by ‘Uthman as caliph in expanding and
maintaining the state. [10]
M/J 2019
6
3(a) Outline the reasons for the unrest against ‘Uthman and write an account of the
rebellion in Madina that led to his martyrdom. [10]
3.(b) How justified were the criticisms against ‘Uthman for burning the copies of the Qur’an? Give
reasons for your answer. [4]
• some people did criticise ‘Uthman for burning the copies of the Qur’an as they felt that it did
contain the words of God
• the allegations against ‘Uthman for burning the copies were unjustified as he was trying to save the
Qur’an from corruption.
• A word wrongly pronounced in Arabic can change the meaning of the word totally hence it was
important that only those copies were in circulation that were accurate.
• If he would not have done that, the unity of the Muslim community would be threatened due to
rival interpretations and different versions of recitation. Eventually, Muslims would not have a
single source of guidance and the authenticity of Quran would be compromised.
(b) Explain why ‘Uthman encountered difficulties in the later years of his caliphate and was assassinated.
[4]
Hazrat Usman faced several difficulties in the last 4 or 5 years of his caliphate which eventually led to his
assassination. His appointment of family members in important positions of control was regarded as
favouritism. The burning of the copies of the Qur’an to be replaced by the official version prepared by Zayd
Ibn Thabit was seen as destroying the word of Allah. Yet another reason was that some Muslims
questioned his ability to rule due to his old age and the autonomy he had given to his governors. After
‘Uthman had pacified the Egyptians, they were on their way home when they got a hold of a letter
supposedly from ‘Uthman to the Governor of Egypt to have the leaders of the group put to death on their
return. Seeking vengeance, they returned and killed him.
3.(b) Can Muslims today learn lessons from the martyrdom of ‘Uthman? Give reasons for your answer.
[4]
• say yes to the question
• ‘Uthman being a man of firm principles stood by what he deemed to be just;
• him not wanting to shed unnecessary Muslim blood;
• him wanting to reach a negotiated settlement.
Muslims today should stand by what they believe is just and fair and not give up efforts to find peaceful
solutions to disputes even if it is at their own peril.
1
Hazrat Ali’s (R.A)Caliphate

Election as Khalifa
After the assassination of Hazrat Usman, in the absence of any government, a state of confusion and anarchy prevailed
in Madinah. After four days, when the rebels decided to return to their homes, they felt that it was necessary that the
new Khalifa should be chosen before they left Madinah. In the connection, they were differences among the rebels.
One group favored the election of Hazrat Ali, another favoured the election of Talha, while the third wanted Zubair.
The Egyptians and some prominent companions of the holy prophet pbuh requested Hazrat Ali to accept the office of
the Khalifa. But he declined the offer. The rebels then offered The Khilafat to Talha and Zubair but they too refused.
The rebels next requested the Ansars to choose a Khalifa from amongst them. They also declined the offer, saying that
in the presence of Hazrat Ali, no one else deserved to be elected as a khalifa. There was now a complete deadlock in
the matter of election. The rebels, there upon, gave the ultimatum that unless the khalifa was chosen within the next
twenty-four hours, they would be forced to take some drastic action. In order to resolve the issue, all the Muslim
assembled in the prophetpbuh mosque. The leader of the Egyptians said that the person who was to be elected as
Khalifa should be learned brave, pious and should have been close to the holy prophet pbuh. He observed that Hazrat
Ali was the only person who fulfilled all these qualities. Thereafter, the people of Madina persuaded Hazrat Ali to
accept kailafat. Talha, Zubair and some others performed the Bayyat at Hazrat Ali’s hand. On the 25th of Zil Hajj 35
A.H/656AD, there was a general Bayyat at the prophet’s pbuh mosque and Hazrat Ali became the fourth khalifa of Islam.
Early Opposition :
Hazrat Ali R.A however, was to face some determined opposition right from the start of his Caliphate. Hazrat
Aisha R.A on hearing the news of Hazrat Ali R.A being acclaimed as the fourth Caliph of Islam, whilst she was
on her way back to Madina from the annual pilgrimage, turned her caravan back and return to Makkah from
where she voiced her opposition to him.
Hazrat Ali R.A was accused of manipulating the political strife which led to Hazrat Usman’s R.A murder. The
fact that he was reluctant arbitrator, that he had remained behind in Madina, instead of going for the annual
pilgrimage, in oder to protect Hazrat Usman R.A through an arbitrated peace, and that he sent his son Hassan
R.A to guard Hazrat Usman’s R.A door, while doing which he was wounded, was not taken into consideration.
(i)Change of Governors and its reasons:

On becoming caliph, Ali felt it necessary to change the governors appointed by HazratUsman ,in the
interest of the Islamic state. Though he was advised by many of his friends not to do so. He appointed
Suhail bin hanif as the governor of Syria, Sa’ad bin Ubadah as the governor of Egypt, Ummara bin shahab
as the governor of kufa, Usman bin hanif as the governor of basra and Abdullah bin Abbas as the
governor of Yemen.
There were several important reasons behind this action. Firstly, one of the main allegations against usman
was that he had appointed inefficient relatives as governors, whether this allegation was true or false is
another debate. Moreover the people who had elected Ali were Usman’s adversaries and they demanded
for an immediate change of governors, and Ali could not refuse them. Ali also thought it important to change
them in order to establish his position as caliph of the Islamic state. Lastly, it was important for him to change
usman’s relatives because they would have started taking revenge on their own which could have led to
further chaos ad unrest.
(ii)Effects of change of Governors:
As a result of this policy Ali had to face resistance, as Muawiya bin
Abu Sufyan refused to accept him as caliph and did not step down from the governorship, he also alleged
Ali to be an accomplice in Usman’s murder. This demand of Muawiyya led to unrest and formation of
different groups even within Ali’s close supporters as Talha and Zubair who had initially sided with Ali turned
against him. Aisha, the Prophet’s widow, who was in Makkah, openly denounced him, and was joined by the
two companions, Talha and Zubair. They demanded that Hazrat Usman’s murderers should be brought to
justice. With a few hundred fighting men, they set out for Iraq in the hope of finding more supporters, and
2
Hazrat Ali was forced to pursue them. The two sides met near Basra and attempted to settle their differences
peacefully. But extremist supporters among them provoked a fight, and this grew into a battle around the
camel which carried Hazrat Aisha. The Battle of the Camel took place 656AD. Talha and Zubair were killed,
and after a defeat, Aisha was conducted back to Madina, with her brother Muhammad bin Abu Bakr. Ali now
moved his headquarters to Kufa, where his support was strongest.
Ali’s differences with Muawiya came to a climax when Muawiya insisted that Usman had been
killed unjustly and so his murderers should be punished. He moved against the Caliph, and the two forces
met at Siffin in 37AH/657 AD. The fighting proved indecisive for many days; then when Muawiya’s side
seemed to be losing, he was advised by Amr bin Aas to order his soldiers to fix Qurans to their lances,
indicating that the outcome should be decided not by warfare, but by consulting Allah’s Word. Ali was
persuaded to accept, and arrangements were made for an arbitrator from each side to decide the rights and
wrongs of the case.
Abu Musa Ashari represented Hazrat Ali and Amr bin Aas represented Muawiya. It was decided
that if they agreed that Usman had acted against the teachings of the Divine Law, then his killing would be
just and his assassins would go unpunished; but if he had acted in accordance with the law, then his killers
would be seen as criminals and Muawiya would be right to demand their punishment.
Battle of Camel (Jamal)
After Ali had assumed office, the rebels left for their home towns. But even then there was no peace in the
city of Madinah. The Umayyads who had become quite powerful in Syria raised the cry of revenge for the
blood of Usman. Many people in Makkah and Madinah also joined in this cry for revenge. They requested
the new khalifa to punish the assassins of Usman.
Ali, realizing that the assassination of Usman was not the work of a few individuals who could be easily
punished and also keeping in view the political situation in the country, refused to comply with their request
.He told them that he would take necessary steps against these assassins after restoring peace in the islamic
world. This provided an opportunity to the mischief- mongers and the hypocrites to create trouble and
instigate people against Ali.
In the meantime when Talha and Zubair, who were the first of acknowledge Ali as the khalifa ,saw that he
was talking no positive steps to apprehend Usman’s assassins and punish them, became enraged. They
approached Hazrat Aisha Who was herself deeply grieved at Usman’s murder. They raised an army and
persuaded her to join them in demanding revenge for the late khalifa’s murder.
Ali sent his son Hassan to kufa, from where he was successful in raising an army of ten thousand men. The
two armies met near Basra. Ali who had a very high regard for Hazrat Aisha did not wish to fight and sent
one of the holy prophet’s pbuh companions to assure her that he really wanted to punish the murderers of
Usman: the delay was due to non-availability of evidence. Aisha wanted to prevent bloodshed and agreed
to negotiate and thus hostilities were suspended.
However the mischief-maker from both the armies got alarmed at negotiations because peace meant their
own doom. So during the night there were attacks on the forces of both sides and the battle started. Hazrat
Aisha mounted a camel to lead the army. In the fierce fighting the took place, thousands of Muslim were
killed on both sides. Later, Talha left the battlefield but he was followed and killed by the mischief-makers
while offering prayer. Zubair was killed by a mischief maker. The battle came to an end in favour of Ali after
the camel on which Aisha was riding was wounded and brought down.
Thereafter there was reconciliation between Ali and Aisha. He treated her with respect and honour and sent
her to Madinah escorted by her brother, Muhammad Bin Abu Bakr.
In Madinah, She led a retired life and never took part in politics again. As a result of the victory at Basra, Ali’s
Khilafat came to be acknowledged by the entire Muslim world except Syria. This battle was the first civil war
between Muslims. Unfortunately, it sets an example for the Muslims to fight among themselves over secular
matters.
Battle of Siffin
3
After his election as khalifa, 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 to undermine the authority of Ali, Muawiya started a campaign to instigate the people
against him. He raised a cry for a revenge for the blood of Hazrat Usman and displayed the blood-stained
cloths of Usman and the fingers of Usman’s wife Naila in the mosque at Damascus. He went so far as to
accuse Ali of being an accomplice in the murder of Usman.
He said that the election of Ali was illegal as it was held under the pressure of rebels who had assassinated
the 3rd Caliph. When Talha and Zubair were killed in the battle of Camel at Basra, Muawiya presented them
as martyrs who had laid down their lives in seeking revenge for the blood of Usman. He also criticized Ali for
the ill-treatment of Hazrat Aisha.
As a result, not only Syria, but Iraq and Iran also were won over by this propaganda. After the election of Ali,
within a year, Muawiya gained enough strength to take up offensive against the khalifa. Ali did not wish that
Muslims should fight among themselves. so he wrote to Muawiya that since the people who had elected
Abu Bakr, Umar and Usman had accepted him as khalifa, Muawiya and his followers must also accept him as
such. Otherwise they should be ready to face the consequences meaning a war. Muawiya’s reply was that
Ali must first hand over Usman’s assassins to him before further negations.
When war between Ali and Munawiya became inevitable, preparations for a battle were made by both the
sides. The khalifa managed to raise any army of eighty to ninety thousand. Muawiya also with a large army
of 50000 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. 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 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 army began
worsening in order to avoid 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. They cried out ‘Let
the word of Allah decided between us and you. Who will defend the border towns of Syria if we are slain
and who will protect the people of Iraq after u are gone? Let the Book of Allah judge between you and
us’
Ali wanted his men not to fall into this track, but to fight till the end. But his exhortations had no effect and
many officer of the army refused to fight. Some even said that if war was not stopped immediately they
would fight against Ali . He 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 Arbitrate on behalf of Ali and Amr Bin Aas on behalf of Muwaiya. They were to settle the
dispute in accordance the holy Quran and suunah and announce their decision by the month of Ramzan. In
the meantime, all hostilities were to cease. After the signing of this agreement Ali left Siffian for kufa. Ali left
the battlefield of Saffin with a heavy heart. There were heavy casualties on the both the sides and he
mourned the dearth of so many Muslims. He had lost some of his best supporters. He felt distressed the only
one generation after the death of holy Prophet pbuh. The Muslim nation had lost its unity and its Islamic
character. The battle of saffin led to the birth of the first sect among the Muslim that came to be known as
the kharijites.
Arbitration
Two arbitrators were selected. Ali’s forces who were mostly from Kufa and Basra, called for Abu Musa Ashari
to be their arbitrator. Ali argued that Abu Musa was neutral and was not among his supporters; however, he
gave in and agreed. Muawiya on the other hand chose Amr ibn al-Aas who was a heroic figure and a
respected governor. He skillfully commanded one of Muawiya’s divisions throughout the four-day battle of
Siffin and, in return of his support, had Muawiyya’s secret assurance for being resorted as the governor of
Egypt.
4
Two days after the fighting had stopped at Siffin, Amr rode across the battlefield and entered Ali’s camp to
workout the details of the arbitration. The draft at the end read that both parties agreed to bind themselves
by Allah’s word. For Ali this truce was a disaster as he had led his army as the Commander of the faithful and
now the troops were heading back not as victors or the heroic army of Allah under the command of chief
Caliph, since wording of the truce made them feel like a group in a civil war.
Emergence of Kharijites
The term Kharijites literally means separatists or out goers. These people had taken part in the revolt against
Usman and were involved in his murder. When Muawiya raised the cry for revenge for the blood of Usman,
they allied themselves with Ali and fought on his side in the Battles of Camel and Siffin. When the troops of
Muawiya asked for cease-fire they responded to the call and forced Ali to suspend hostilities although victory
for his forces was near.
In order to support their stand they maintained that they stood for the establishment of the Kingdom of
Allah on earth. They held that they alone were true believers and they had the right to kill unbelievers. They
considered Abu Bakr and Umar as the only lawful Khalifas and declared other as usurpers.
After arbitration, the army from Kufa mainly the radical supporters of Ali, withdrew from his camp and joined
like-minded men from Basra. These people came to be known as the Kharijis (seceders or those who
separate) They bitterly opposed the idea of arbitration and argued for ‘No judgement but Allah’s’. They
were treated by Ali with compassion; he reminded them of how he had stormed and pleaded with his
soldiers to continue the fight to finish, but it was their wish to support the Syrians that frustrated his
leadership. Most of the Kharijis left the battle field and returned to their homes. To confirm this accord, the
Holy Prophet’s (P.B.U.H) announcement at Ghadir Khumm, in the last year of his life, asking his followers to
swear to Ali to be a friend of whoever he befriends and an enemy of however he takes as an enemy.
Result of Arbitration:
However, in January 658 , when the two arbitrators, formally met at Daumat-ul-jandal, a place between
Kufa and Damascus. Amr convinced Abu Musa that they should both denounce their leaders as Caliphs and
asked Abu Musa, on account of his seniority in age to be the first to make the announcement, which he did.
Amr on the other hand backtracked and declared Muawiyah as the new Caliph. The peace conference broke
up and the Kharjis, deeply upset with the disastrous outcome of the arbitration, despite having made their
peace with Hazrat Ali, left their homes in Kufa and Basra, and set up their own community in Nehrwan
Battle of Nehrawan
By March 658, Hazrat Ali R.A was determined once again to lead the army of Kufa and Basra to settle the
dispute of Muawiya’s usurpation of power. He persuaded the Kharijis to join him and succeeded in getting
half of the 4000 Kharijis back in his ranks. These were the moderates. The inner hard core became more
militant with the exodus of the moderates, and started sending raiding parties into the surrounding
countryside, battling anyone who disagreed with their position. Hazrat Ali R.A decided to deal with them
before confronting Muawiya R.A. In mid-May(some sources put the month as July) the two armies clashed
at Nahrawan. Hazrat Ali’s army was ten times the size of Kharjiiswho fought and fell with the battle cry
‘Paradise’ ‘Paradise on their lips. With their deaths, some of the spirit in the Caliph’s army also died as the
heroes of the battle of Camel and Siffin also lay among the dead. Hazrat Ali’s troops insisted on going back
to garrison cities before they could contemplate the invasion of Syria. Hazrat Ali was left with no choice and
when later, he issued summons for war, the response was so muted that he had to abandon any thought of
an offensive campaign that year.
The two oaths and Hazrat Ali’s R.A martyrdom

In year 660, a year of two oaths: first, A Muslim army from the Syrian garrison toured the Arabian Peninsula,
forcing the inhabitants of Makkah and Madina and the people of Yemen to swear loyalty to Muawiya at the
point of the sword. This was speedily followed by a counter march by the men from the garrison of Kufawho
though unable to intercept Muawiya’s army supervised another oath of allegiance to the legitimate Caliph,
5
Hazrat Ali. Eventually, the Islamic state was split as Muawiya established his rule over Syria, Egypt, and
Palestine whereas Hazrat Ali R.A as Caliph ruled Iraq, Arabia, Persia and Central Asia.
The incident of the two oaths of loyalty being imposed upon the Muslims disgusted many believers and also
aroused an angry reaction from three Kharijis, who at the conclusion of Hajj that year, met and vowed that
they would act against this. in 661. on the fortieth anniversary of the Prophet’s (P.B.U.H) migration to
Madina, they would strike simultaneously and free Islam by removing Hazrat Ali R.A Muawiya and Amr ibn
al-Aas. The attacks were planned for Ramadan in the three great mosques of Fustat, Damascus and
Kufawhere they were assured that Amr did not lead the prayers, but the mosque’s Imam was martyred by
one powerful blow of the assassin’s sword. In Damascus Muawiya’s alert bodyguard observed
unusualmovement among the crowd and saved Muawiya R.A as he was in prayer. The Fourth Caliph of Islam
Hazrat Ali R.A however, suffered a mortal blow by Abdur Rehman ibn Muljim’s sword while in prayer at the
mosque of Kufa, and died two days later at the age of 63 He is buried in Najaf, in Iraq.
Administration
The whole period of Hazrat Ali’s R.A Khilafat passed in civil wars, so he had no time or chance to pay proper
attention to administration or conquest. He however, deserves credit for whatever he was able to achieve
during his short Khilafat. Hazrat Ali Administrated the state on the lines laid down by the pervious Khalifas
without making any amendments to the rule and regulations. For example, when the Jews who had been
banished from Hijaz to Najran by Hazrat Umar wanted to come back, he did not allow them and said, “Whose
decision can be better than Umar”.
The division of the provinces remained the same as during the time of Hazrat Umar, with few expectations.
First, the capital was changed from Madinah to Kufah. Secondly, the officers and governors were changed.
Hazrat Ali paid special attention to army requirements. Many cantonments and fortresses were built during
his Khilafat. He was very strict in safeguarding the state treasury. Hazrat Ali kept a strict watch on his officers
who administrated justice. He would check the goods to be sold and their price in the market. He was very
particular in taking care of non-Muslims.
Main events of caliphate/Summary
After the assassination of Hazrat Usman, the Egyptians and some prominent Companions of the Holy
Prophet(pbuh) requested Hazrat Ali to accept the office of the caliph but he declined the offer. Thereafter,
the people of Madinah persuaded Hazrat Ali to accept the Khilafat. Talha, Zubair and some others performed
the Bayyat at Hazrat Ali’s hand. On the 25th of Zil Haj 35AH/656AD, there was a general Bayyat at the
Prophet’s mosque and Hazrat Ali thus became the fourth Khalifa of Islam.Since this election was supported
by the rebels, it divided the community in three groups i.e supporters of Ali, the Umayyads, and the Quraish
who hoped to return to the caliphates of Abu Bar and Umar.
Hazrat Ali very quickly took some of the measures demanded by Hazrat Uthman’s adversaries. He replaced
the governors who had been appointed by Uthman with men who supported him, and he distributed the
wealth that Hazrat Umar and Hazrat Usman had ordered to be kept aside. His lack of action against Hazrat
Usman’s murderers provoked strong reactions.
Hazrat Aisha, the Prophet’s widow, who was in Makkah, openly denounced him, and was joined by the two
companions, Talha and Zubair. They demanded that Hazrat Usman’s murderers should be brought to justice.
With a few hundred fighting men, they set out for Iraq in the hope of finding more supporters, and Hazrat
Ali was forced to pursue them. The two sides met near Basra and attempted to settle their differences
peacefully. But extremist supporters among them provoked a fight, and this grew into a battle around the
camel which carried Hazrat Aisha. The Battle of the Camel took place 656AD. Talha and Zubair were killed,
and after a defeat, Hazrat Aisha was conducted back to Madina, with the escort due to a wife of the Prophet
Muhammad pbuh. Hazrat Ali now moved his headquarters to Kufa, where his support was strongest.
Hazrat Ali’s differences with Muawiya came to a climax when Muawiya insisted that Hazrat Usman has been
killed unjustly and so his murderers should be punished. He moved against the Caliph, and the two forces
met at Siffin in 37AH/657 AD. The fighting proved indecisive for many days; then when Muawiya’s side
6
seemed to be losing, he was advised to order his soldiers to fix Qurans to their lances, indicating that the
outcome should be decided not by warfare, but by consulting Allah’s Word. Hazrat Ali was persuaded to
accept, and arrangements were made for an arbitrator from each side to decide the rights and wrongs of
the case.
Abu Musa al-Ashari represented Hazrat Ali and Amr Ibn al-Aas represented Muawiya. It was decided that if
they agreed that Hazrat Usman had acted against the teachings of the Divine Law, then his killing would be
just and his assassins would go unpunished; but if he had acted in accordance with the law, then his killers
would be seen as criminals and Muawiya would be right to demand their punishment.
When the two arbitrators of Siffin first declared their decision in private, they both seemed to have agreed
that Hazrat Usman had been killed unjustly and they also said that Hazrat Ali and Muawiya should both step
down, and a new caliph be elected. But when they announced this in public, they differed. Abu Musa al
Ashari stood by what he had said, but Amr Ibn Aas changed his version and declared that while Hazrat Ali
should step down, Muawiyya should be confirmed as caliph. Many Muslims condemned this as a trick.
Some people on Hazrat Ali’s side violently disagreed with this decision to accept arbitration. They thought
that Quran clearly gave instructions about the proper way to treat rebels (in Surah al Hujrat 49.9), and so it
was wrong even to acknowledge that Muawiya had any claim against the ruler of the community. Their cry
was “no decision except Allah’s”. Angry at Hazrat Ali’s move about three thousand or four thousand of these
men separated themselves from him and rode to Al Naharwan. They became known as the Khawarij or
Kharijites, ’Seceders’ (from the verb Kharaja, ‘to depart or separate’). In 37AH/658AD,Hazrat Ali was forced
to move against these rebels when they made attacks close to Kufa, and he killed many of them. But more
of his forces deserted him and he was left weaker than before.
Hazrat Ali was still regarded as caliph by his supporters, though his cause grew weaker elsewhere. Meanwhile
Muawiya attacked and captured Egypt. After this a treaty of peace was signed between Muawiya and Ali. In
these increasing difficulties, he was suddenly attacked in 40 AH/661 AD, by Abd al Rahman Ibn Muljam, a
kharijite who wanted revenge for the killings at Al Naharwan and he died two days later.
M/J 2009
4 . (a) Describe the main events of the caliphate of ‘Ali. [10]
M/J 2013
3 (a) Which important battles were fought during the caliphate of ‘Ali? Write a descriptive account of
each. [10]
O/N 2013
3 (a) What were the consequences of ‘Uthman’s murder? [10]
M/J 2014
3 (a) ‘Ali’s caliphate was riddled with problems. Describe what these problems were. [10]
O/N 2015
3 (a) ‘Ali’s policy of changing the governors appointed by ‘Uthman led to a lot of problems for him. Outline:
(i) His reasons for making these changes;
(ii) The effects of his policy. [10]
M/J 2016
5 (a) Write an account of the events that resulted from the opposition of Talha and Zubayr to ‘Ali.[10]
M/J 2017
4(a) Write about the following events that took place during the caliphate of ‘Ali: [10]
The battle of Siffin;
The emergence of Kharijites;
and The arbitration after Siffin.
7
O/N 2018
3(a) How did the arbitration following the Battle of Siffin lead to the emergence of the Kharijites? [10]
M/J 2019
3(a) Mu‘awiya was opposed to ‘Ali’s caliphate. Give reasons for his opposition and write an account of the
Battle of Siffin which resulted from this opposition. [10]
O/N 2019
5(a) Give a detailed account of the following events:
• the opposition faced by ‘Ali when he became caliph and
• the Battle of Camel
4(b) What in your opinion was the most serious consequence of the outcome of the arbitration during the rest of
‘Ali’s reign? [4]
• the failure of the arbitration led to a weakening of ‘Ali’s position;
• a series of events unrolled after the arbitration e.g. ‘Ali was preparing to fight the Syrians the Kharijites
fought him which demoralised his army even more so that they refused to proceed to Syria which made
Mu’awiya even more bold leading to his takeover of Egypt.
• The fall of Egypt led to frequent rebellions.
• whilst on the other hand Mu’awiya’s strengthened which led to the empire being divided between ‘Ali and
Mu’awiya.
Caliphs as Role models

O/N 2012
3 (a) Write about how the four Rightly Guided Caliphs are role models for leaders today.
O/N 2013
3 (a) Write about how the four Rightly Guided Caliphs ruled during their caliphates in
accordance with Islamic values. [10]
O/N 2017
4(a) Outline the characteristics of the caliphates of all four Rightly Guided Caliphs which
make them an example of leadership for Muslim rulers. [10]
• The caliphs were chosen by Shura and general consensus of the Muslims. They did not think of
themselves above a common man. It immediately established democracy and proves that there is no
place for dictatorship in Muslim countries.Abu Bakr was elected by the consensus of the majority of
Muslims first at Saqifabani Saida ans later in Masjid Nabwi.After being elected he addressed the
people in these words:
“ O people! I have been elected as your Trustee, although I am no better than anyone of you. help
me, If I am right. If I am misguided, set me right. Obey me as long as I obey Allah and His Prophet;
When I disobey Him and His Prophet, then obey me not. The weakest among you is powerful in my
eyes, until I do not get him his due. The most powerful among you is the weakest in my eyes, until
I do not make him pay due rights to others”.
• Before his death, he nominated ‘Umar and as there was no opposition to him he was elected. Before
his death, Umar(R.A) appointed a panel of six men to select a Caliph from amongst themselves.
Uthman was elected by this panel after a general Bai’t(Pledge of loyalty) took place in the mosque.
Ali (R.A) was approached by the rebels to be the Caliph. At first he declined but later when he
accepted on persuasion of the companions, he decided to put the matter before the Muslims in the
Mosque of the Prophet and was elected by them. These examples go to show that leadership or
8
caliphate is not a hereditary concept in Islam. And if it wasn’t practised by the Rightly Guided Caliphs,
surely there is no place for it in today’s democratic world.
• The Caliph was the head of the state and followed the Qur’an and Sunnah of the Prophet (SAW)
strictly, in case both the Quran and Sunnah were silent he referred to the consent of eminent
companions and he also given his own verdict based on the Quran and Sunnah. The Caliph had to
perform some religious duties like leading the congregational prayers; the Caliph was commander in-
chief of the Muslim army.
• The Caliphs consulted Majlis Shura in all affairs of the State. Majlis Shura was the council of advisors.
It consisted of eminent companions of the Prophet Muhammad (SAW). Everybody in the council was
free to express his opinion.
• Every Muslim was free to express his opinion and criticize the Caliph. During the reign of Umar(R.A).
Once an old lady asked him how come he made a shirt from a piece of cloth from the Baitul-ul- Mal ,
while the piece was not long enough for others to make a shirt out of it, Umar (R.A) replied that his
son gave him his share.
Once, Caliph ‘Umar thought of fixing the upper limit of the amount of dower as had received complaints
from young men who were asked to pay huge amounts of dower to the women for marriage. He was stopped
to do so by a woman, who said,” O ‘Umar who are you to put restrictions on our right which Allah has
granted to us? Have you not read verse 20 of Surah an-Nisaa.”(Bakhari) Instead of getting annoyed, the
Caliph thanked God that there were such people in Ummah who would correct him if he went wrong.
• The Caliph was available to everyone at all time. Umar (R.A) forbad the governors to keep watchmen
at their houses so that everybody could see them freely and could put his problems before them.
HazratUsman used to hear public complaints after Friday prayer. Hazrat Ali would roam the streets
of Kufa to know the condition of his people.
• Bait-ul- Maal or the treasury was a public property and not a personal property of the Caliph. They
considered it as trust of the Muslims and never spent a single dirham on themselves. Abu Bakr, Umar
and Ali (R.A) only took the amount of salary from the Bait-ul-mal which was sufficient for the common
man. Uthman never took anything from Baitul-mal. Umar said, “Nothing in Halal for me and for my
family from Allah’s money except a dress from summer and a dress for winter and a salary equal to
the income of an average Quraishi. I am no more than an ordinary Muslim amongst you.” Abu Bakr
(R.A) asked his wife at the time of his death to sell his property and pay back the money he took from
Bait-ul-maal as his salary.
• The judiciary was independent. The Caliph did not consider himself above ordinary person. The Qadi
was free to give decision. Once a woman brought a claim against the Caliph Umar . When ‘Umar
appeared on trial before the judge, the judge stood up as a sign of respect toward him. ‘Umar
reprimanded him, saying, “This is the first act of injustice you did to these women!”
During his Caliphate, ‘Ali (R.A) lost his armor and he saw a Jew selling the armor in the market, he did
not take the armor, but took the case to the court. He brought his son Hassan as a witness in support
of this case. The judge rejected the complaint as he did not consider the evidence of any relative as
reliable. Whenever Ali (R.A) appeared before the Qadi, he did not allow the Qadi to pay undue respect
to him and asked him to treat him as a common man.
• No one was above law all were treated alike. During the caliphate of Umar(R.A), a famous chief of
Syria from a royal rank embraced Islam and while he was performing circumambulation around the
Ka’bah , the hem of his mantle fell and came under the feet of another circumambulator. Jabalah at
once slapped him on the face. The victim retaliated and Jabalah complained to the caliph. Upon
hearing the complaint, the caliph Umar said, ‘you have received the punishment of what you have
done.’ Jabalah was amazed at the reply and said ‘I belong to high class family, if anyone acts rudely
against us, he is punished with death. The Caliph Umar replied that it was an un Islamic practice.
9
Islam equalizes all ranks and everyone is equal before law. Jabala furiously replied, “If Islam is a
system in which there is no distinction between high and common people, I abjure it.”
• During the caliphate of Umar (R.A) “a Syrian cultivator complained that the army had trampled down
his crops, and the caliph at once ordered for the payment of the ten thousand dirhams to him as
compensation out of the Bait-ul-mal.”
• The rights of life, honour and property of Muslims and the Zimmis were considered to be the same.
During the Khilafat of Hazrat Ali, a Muslim killed a Zimmi. Hazrat Ali ordered the Muslim to be killed,
but the brother of the murdered person pardoned him. Hazrat Abu Bakr and Hazrat Usman fixed the
blood money of a Zimmi equal to that of a Muslim.The religious freedom which these people enjoyed
can be judged from an event that took place During the Khilafat of Hazrat Umar who invited his slave
to accept Islam and quoted the Quranic verse: “Let there be no compulsion in religion.” (2:256)
The poor and disabled Zimmis were not only exempt from paying Jizya (a tax taken from non-Muslim
living in a Muslim State) but a stipend was fixed for them from the state treasury.

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1

Wednesday, February 24, 2020

2. The history and importance of the Hadiths

➢ Their significance in thought and action in Islam .

4. The Articles of Faith

Jihad in its range of meanings, physical, mental and spiritual.

1 Choose any two of the following Hadiths, and:

(a) Main Teachings : [2] marks

(b) Action: [2] marks

(b) Action: [2] marks

to come to the aid of all fellow Muslims and humanity at large

1. Companions of the Prophet (pbuh)

Prophet’s (pbuh) lifetime:

2. Successors of the Companions(Tabe’een)

Thursday, February 25, 2020

a) Main teachings: [2] Marks

(b)Action: [2] marks

6.Sunan of ibn Majah:

Need to compile Hadiths

Friday, February 27, 2020

Main Teachings : [2] marks

(b) Action : [2] marks

Monday, March 01, 2021

Main Teachings : [2] marks

(b) Action: [2] marks

(a) Main Teachings : [2] marks

(b)Action: [2] marks

Types of Hadith according to Acceptance :

Hadith as a source of Guidance / Islamic law

O/N 2019 (22)

2(b) What in your opinion is the importance of classifying Hadiths? [4]

(a) Main Teachings : [2] marks

(b) Action: [2] marks

(a) Main teachings: [2] marks

(b) Action: [2] marks

(a)Main Teachings (2 Marks)

(a ) Main Teachings: [2 marks]

(a) Teaching [2 Marks]

(a) Teachings 2 marks

(b) Action: [2] Marks

(a) Main teaching: [2] marks

(a) Main Teachings (2 Marks)

(a) Main Teachings [2] marks

(a) Main Teachings [2] Marks

(a) Main Teachings [2] Marks

Main Teachings: [2] Marks

Significance of the shahada

Benefits / importance of Fasting

• To workers, servants, etc. as wages of their services.

Regular Daily Prayer (Salat)

Spiritual and individual importance of Prayer

The Friday sermons include:

Masjid (the place of prayer)

(b) Explain the importance to the community of Muslims of mosques. [4]

• It is always in Arabic, but Du`a' prayers can be offered in any language.

(ii) prohibitions of Ihram

3. Head Shaving or Shortening Hair

- Pilgrimage is a source of seeking forgiveness from Allah.

1. Belief in Allah’s Lordship

• Belief in angels is the second article of faith.