ISLA:M AN INTRODUCTION

DEFINITION OF ISLAM:
LITERAL MEANING:
Islam is derived from the Arabic root "Salama": peace, submission
and obedience. In the religious sense, Islam means submission to
the will of God and obedience to His law.
Everything and every phenomenon in the world other than man is
administered totally by God-made laws, i.e. They are obedient to
God and submissive to his laws, they are in the State of Islam.
Submission to the good will of God, together with obedience to
His beneficial Law, i.e., becoming a Muslim, is the best safeguard
for man's peace and harmony.
The other literal meaning of the word "Islam" is "peace." This
signifies that one can achieve real peace of body and of mind only
through submission and obedience to Allah. Such a life of
obedience brings peace of the heart and establishes real peace in
society at large.
Distinguishing Qualities of Islam
SPECIALITIES
[1] UNITY IN INJUNCTIONS:
There are explicit texts in the Qur'an as well as the Hadeeths[1] of
the Prophet (r) which indicate that all religions called to the same
basic principle, to worship Allah alone in exclusion to all others.
Allah sent prophets to mankind, and each ones message abrogated
the one prior to it, from the prophet hood of Noah (u) until the
commissioning of Muhammad (p.b.u.h). The Messenger of Allah
(p.b.u.h) said:
Indeed I am to the other prophets as is a man who built a
house beautifully and perfectly, except one brick which was
not placed in its corner. People circle and admire it, but say,
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If only a brick was put in this place! I am that brick, and I

am the last of all prophets. [al-Bukhari]
No prophet or messenger of Allah will appear after Muhammad
(r). The only exception to this is Jesus (u). When the Final Hour
draws near, he will descend[2] to the earth and fill it with justice
and equity as it was filled with oppression and tyranny. He will not
convey a new religion, but rather he will rule with Islam.
SO Islam is not a new religion. It is a continuation of Divine
revelations. According to Islam, religions are not to compete with
one another because all religions came from Allah for the purpose
of guiding. Islam is both a religion and a complete way of life.
[2] EVERLASTING RELIGION:
Islam has abrogated all previous religions, and it is the last
religion which Allah chose for humanity. Allah will not accept
anything else from His slaves. Allah (I) says:
(And We have sent down to you (O Muhammad (p.b.u.h) the
Book (this Qur'an) in truth, confirming the Scriptures that
came before it and a witness over them.) [5:48]
Because it is the last religion, Allah has promised to preserve and
guard it from all distortions until the Day of Judgment, contrary to
previous religions which were sent at specific times to specific
people. Allah (I) says:
(Indeed it is We who have sent down the Reminder (i.e the
Qurn and Sunnah ) and indeed it is We who will guard and
protect it.) [15:9]
[3]COMPREHENSIVE AND COMPLETE RELIGION:
The religion of Islam completed and perfected the legislations
which came before it. As these religions were meant only for a
specific nation and time, they are not suited for the present world
and times. Islam, a universal and eternal religion perfected and
completed those aspects which were limited to past peoples and
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times, affirming those aspects suitable for all times and peoples.
Allah (I) says:
(This day, I have perfected your religion for you, completed
My Favor upon you, and have chosen for you Islam as your
religion.) [5:3]
For this reason it is the best religion. Allah (I) says:
(You [Muslims] are the best of peoples ever raised up for
mankind; you enjoin all that Islam has ordained and forbid
all that Islam has forbidden, and you believe in Allah. And
had the People of the Scripture [Jews and Christians] believed
it would have been better for them; among them are some
who have faith, but most of them are disobedient and
rebellious.) [3:110]
Islam is A complete religion not only from spiritual aspect, but also
a religion of physical and social life. In other words, Islam does not
separate the spiritual life from the materialistic life. Man in Islam
is soul and body the soul has its needs and the body has its needs,
and all needs should be organized and satisfied.
[4] UNIVERSAL RELIGION
Islam is a global religion that addresses all of humanity. It was not
revealed for a specific race or class, but rather one in which all
people are regarded as equal. There is no segregation based upon
color, language, location, and lineage; rather, it is based upon
specific beliefs which all people share, keeping them united.
Whoever believes in Allah as the One and only true Lord, that
Islam is the correct religion and that Muhammad (r) is the last
messenger, he is regarded as a Muslim, irrespective of race, color
or ethnicity. Allah (I) says:
(And We have not sent you (O Muhammad (r)) except as a
giver of glad tidings and a Warner to all humanity.) [34:28]

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As for the previous messengers, they were sent to their specific

nations.
[5] PERFECT RELIGION
The legislations and teachings of Islam are from Allah; thus they
are unchangeable. They are unlike human legislations which
contain mistakes, shortcomings and are continuously influenced by
exterior factors, of which are surroundings, culture, tradition and
society. This is something which can be clearly witnessed at
present. Man-made legislations and systems are unstable, often
needing revision and change. What suits one society may not suit
another, and what suits one time period may not suit another. The
legislations and systems of a capitalist society, for example, are not
suitable in a communist society. Anyone who tries to introduce
legislations and systems into a particular society must take their
particular goals and views into consideration.
As for the legislation of Islam, it is, as we described, of a divine
origin. The one who legislated it is the Creator of all things, the
One who knows what best suits their particular conditions and
what rectifies their affairs. No one, no matter what status and
station he may achieve, has the right to oppose, change, add, or
omit from this legislation. Allah (I) says:
(Is it the judgment of (the Days of) Ignorance that they seek?
And who is better in judgment than Allah for a people who
have firm belief.) [5:50]
[6] AN APLICABLE RELIGION TILL THE DAY OF
JUDGEMENT
The religion of Islam is a religion whose texts are general, making
it suitable for all times and places. It has introduced general
principles and teachings which are unalterable; they are not
influenced by the passage of time or change of locality, whether
they be principles dealing with belief, such as the belief in Allah,
His Angels, Books, Messengers, the Last Day, and Predestination;
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or principles of worship, such as the specific actions of prayer and

their timings, the amount to be given in Zakaah (obligatory
charity) and to whom it is to be given to, the time of the obligatory
Fast, and the characteristics, time and regulations of Hajj.
Every new matter which should appear in the world must be
made in light of the Qur'an and authentic Sunnah of the Prophet
(r) in order that it be given a ruling. If a clear ruling cannot be
taken from the Qur'an and Sunnah of the Prophet (r) regarding
the issue, the pious, god-fearing scholars should exert their effort
to derive a textual-based ruling, keeping the Muslim's interest in
mind, and to consider the conditions of his age and society.
[7] A RELIGION OF EQUALITY
There are no prejudices in the religion of Islam. Every item of its
legislation applies to everyone; there is no difference between the
rich and poor, noble and commoner, ruler and subject or white and
black. Everyone is equal in relation to the implementation of
Shari'ah law.
During the time of the Prophet (r) a woman from the clan of
Makhzoom from the tribe of the Quraish (the most noble clan of
the most noble tribe) committed theft.
Some of those around him said, Who will intercede with the
Messenger of Allah (r) on her behalf? Others said, Who
can be so bold other that Usaamah bin Zaid, the beloved of
the Messenger of Allah (r). Usaamah tried to intercede, but
the Prophet (r) replied, Do you trying to intercede in one of
the set punishments of Allah?
He then stood and addressed them, saying:
O People, the thing which destroyed those before you was
that if one of their noble committed a theft, they did not
punish him, but if one of their common folk stole, they
established Allahs fixed punishment upon him. By Allah, if

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Fatimah, the daughter of Muhammad, committed a theft, I

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

IMPORTANCE:
The most fundamental and the most important teaching of Islam is
faith in unity of God. This is expressed in the primary kalima of
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Islam as La ilaha illallah "There is no deity but Allah". This

beautiful phrase in the bedrock of Islam, its foundation and its
essence. It is the expression of this belief which differentiates a
true Muslim from a kafir (unbeliever), a Mushrik (one who
associates others with God in His divinity), or a Dahriya (atheist).
The acceptance or denial of this phrase produces a world of
difference between man and man. The believers in it become one
single community and those who do not believe in it form the
opposite group.
But the difference which occurs between the believers and the
unbelievers is not the result of mere chanting of a few words.
Evidently the mere utterance of a phrase or two cannot bring about
such a mighty difference. The real force lies in the conscious
acceptance of this doctrine and its stipulations and complete
adherence to it in practical life. Unless you know the real meaning
of the phrase "there is no deity but Allah" and the bearing of its
acceptance on human life, you cannot realize the real importance
of this doctrine. It would never become effective unless these
essentials are achieved. Mere repeating of the word food cannot
dull the edge of hunger; mere chanting of a medical prescription
cannot heal the disease. In the same way if the Kalima is repeated
without any understanding of its meanings and dictates, it cannot
work the revolution which its meanings and dictates, it cannot
work the revolution which it is meant to bring about. The
revolution in thought and life can occur only if a person grasps the
full meaning of the doctrine, realizes its significance, reposes true
belief in it, and accepts and follows it in letter and spirit. Unless
this grasp of the Kalima is developed it cannot become fully
effective.
The Meaning of the Kalima
In the Arabic language the word ilah means one who is
worshipped, i.e. a being which on account of its greatness and
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power be considered worthy to be worshipped, to be bowed to in

humility and submission The conception of ilah also includes the
possession of infinite powers. It also conveys the sense that others
are dependent upon ilah and that he is not dependent upon anyone
else. The word ilah also carries a sense of concealment and
mystery, that is, ilah would be a being unseen and imperceptible.
The word khuda in Persian, deva in Hindi, and god in English bear,
more or less, similar signification. Other languages of the world
also contain words with a like sense.
The word Allah, on the other hand, is the essential personal name
of God. La ilaha illallah would literally mean "There is no ilah
other than the One Great being known by the name "Allah". It
means that in the whole of the universe, there is absolutely no
being worthy to be worshipped other than Allah, that it is only to
Him that heads should bow in submission and adoration, that He is
the only Being possessing all powers, that all powers, that all are in
need of His favor, and that all are obliged to solicit His help. He is
concealed from our senses, and our intellect fails to perceive what
He is.
From the most ancient known history of man as well as from the
oldest relics of antiquity that we have been able to obtain, it
appears that in every age man had recognized some deity or deities
and had worshipped them. Even in the present age every nation on
the face of the earth, from the most primitive to the most civilized,
dose believe in and worship some deity. It shows that the idea of
having a deity and of worshipping him is ingrained in human
nature.
But the question is: What that thing is and why man feels impelled
to do so?The answer is that human being is not omnipotent.
Neither he is self-sufficient and self-existing nor are his powers
without limitations. In fact, he is weak, frail, needy, and destitute.
He is dependent upon a multitude of forces and without their
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assistance he cannot make headway. There are countless things

necessary to maintain his existence, but all of them are not
essentially and totally within his powers. Sometimes they come to
his possession in a simple and natural way, and at times he finds
himself deprived of them. There are many important and valuable
things which he endeavors to get, but sometimes he succeeds in
getting them, while sometimes he does not, for it is not completely
in his own power to obtain them. There are many important and
valuable things which he endeavors to get, but sometimes he
succeeds in getting them, while sometimes he dose not, for it is not
completely in his won power to obtain them. There are many
things injurious to him; chances bring his hops to a sudden end;
disease, worries, and calamities, always threaten him and mar his
way to happiness. He attempts to get rid of them, and success and
failure both visit him in this quest
In the most primitive stage of ignorance, man thinks that the great
objects of nature whose grandeur and glory are visible, and which
appear to be injurious or beneficent to him, hold in themselves the
real power and authority, and therefore, they are diving. Thus he
worship trees, and numerous other objects. This is the worst form
of ignorance.
Tawheed is the highest conception of godhead, the knowledge of
which God has sent to mankind in all ages through His prophets. It
was this knowledge with which, in the beginning, Adam had been
revealed to Noah, Abraham, Moses and Jesus (Gods blessings be
upon them all). It was this very knowledge which Muhammad
(Gods blessings be upon him) brought to mankind. It is The
Knowledge, pure and absolute, without the least shade of
ignorance
It is essential that all these divine attributes and powers must vest
in one being-it is virtually impossible for two or more personalities
having all the powers and attributes equally to co-exist. They are
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bound to collide. Therefore there must be one and only one

Supreme Being having control over all others. You cannot think of
two governors for the same province or two supreme commanders
of the same army! Similarly, the distribution of these powers
among different deities, for instance, that one of them is all
knowledge, the other all providence and still another life-giver-and
each having independent domain in his own field-is unthinkable.
The universe is an indivisible whole and each one of such deities
will be dependent upon others in bound to occur. And if this
happens, the world is destined to go to pieces. These attributes are
also untransferable. It is not possible that a certain attribute might
be present in a certain deity at one time and at another time it be
found in another deity. A divine being who is incapable of
remaining alive himself cannot give life to others. The one who
cannot protect his own divine power is definitely unsuited to
govern the vast limitless universe. Thus the greater you reflect
upon the problem, the firmer would be your conviction that all
these divine powers and attributes must exist in one end the same
Being alone. Thus polytheism is a form of ignorance and cannot
stand rational scrutiny. It is a practical impossibility. The facts of
life and nature do not fit into that explanation. They automatically
bring man to Reality, i.e. Tawheed (the Unity of God).
Now keeping in view this correct and perfect conception of God,
cast a searching glance at this vast universe. imagine- using all
your knowledge can comprehend-anyone possessing these
attributes. The sun, the moon, the stars, animals, birds or fishes,
matter, any man or a group of men-does any of them possess these
attributes? Certainly none! For everything in the universe is
created, is controlled and regulated, is dependent on others, is
mortal and transitory, is not self-acting and self-propelling-its
slightest movements are controlled by an inexorable law and it
cannot deviate from that law.This is the meaning of La ilaha, i.e.
there is no god ; no human and material object possesses the divine
power and authority deserving worship and obedience.
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The Creator of this grand universe, the Controller of its superb

Law, the Governor of its serene rhythm, the Administrator of all its
working: He is Allah, the Lord of Universe and has none as
associate in His Divinity. This is what "illallah" (but Allah) means.
This knowledge is superior to all other kinds of know ledge and the
greater You exert, the deeper will be your conviction that this is the
starting-point of all knowledge. In every filed of inquiry-may it be
that of physics chemistry, astronomy, geology, biology, zoology,
economics, politics, sociology, or humanities, you will find that the
deeper you probe, the clearer become the indications of the truth of
La ilaha illallah, in every field of knowledge and inquiry. It is this
concept which opens up the doors of knowledge with the light of
reality. And if you deny or disregard this reality, you will find that
at every step you meet disillusionment, for the denial of this
primary truth robs everything in the universe of its real meaning
and true significance. The universe becomes meaningless and the
vistas of progress get blurred and confused.
The Three Types of Tawheed
Tauhid-ar-Rububiyya
A confession with your heart that the Creator (of
everything) is Allah, subhana watala, it is that you
have to say: "I testify that the Creator of all the
universe, including the stars, the planets, the sun,
the moon, the heavens, the earth with all its known
and unknown forms of life, is Allah. He is the
Organizer and Planner of all its affairs. It is He Who
gives life and death, and He (i.e. Allah Alone) is the
Sustainer, and the Giver of Security, etc." And this is
called your confession for the "Oneness of the
Lordship of Allah," Tauhid-ar-Rububiyya.

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

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those (names and qualifications) are for You without

changing their meanings or neglecting them
completely or giving resemblance to others." As
Allah, swt, said:
"There is nothing like unto Him and He is the AllHearer, the All-Seer." (v.42:11)
This holy Ayat (verse) confirms the quality of hearing
and the quality of sight for Allah, subhana watala
without resemblance to others, and likewise. Allah,
subhana watala, also said:
"To one whom I have created with Both My Hands,"
(v.38:75) And Allah also said:
"The Hand of Allah is over their hands." (v. 48:10)
This confirms two Hands for Allah, swt, but there is
no similarity for them. Similarly Allah, swt, said:
"The Most Beneficent (Allah) Istawa (rose over) the
Throne.

The Effects of Tawheed on Human Life

Now let us study effects which the belief in La ilaha illallah brings
forth upon the life of a man and see why he should always be a
success in life, here and in the hereafter.
a. A believer in this Kalima can never be narrow-minded in
outlook. He believes in a God who is Creator of the heavens
and the earth, the Master of the East and the West and
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b.

c.

d.

e.

Sustainer of the entire universe. After this belief he does not

regard anything in the world as a stranger to himself. He
looks upon everything in the universe as belonging to the
same Lord whom he himself belongs to. He is not partisan in
his thinking and behavior. His sympathy, love, and service do
not remain confined to any particular sphere or group.
This belief produces in man the highest degree of self-respect
and self-esteem. The believer knows that Allah alone is the
possessor of all power, and that none besides Him can benefit
or harm a person, or provide for his need, or give and take
away life, or wield authority or influence. This conviction
makes him indifferent to, and independent and fearless of, all
powers other than those of God. He never bows his head in
homage to any of Gods creatures, nor does he stretch his
hand before anyone else.
Along with self-respect this belief also generates in man a
sense of modesty and humbleness. It makes him
unostentatious and unpretending. A believer never becomes
proud, haughty or arrogant. The boisterous pride of power,
wealth and worth can have no room in his heart, because he
knows that whatever he possesses has been given to him by
God, and can take away just as He can give.
This belief makes man virtuous and upright. He has the
conviction that their is no other means of success and
salvation for him except purity of soul and righteousness of
behavior. He has perfect faith in God who is above all need,
is related to none, is absolutely just, and none has any hand or
influence in the exercise of His divine powers. This belief
creates in him the consciousness that, unless he lives rightly
and acts justly, he cannot succeed. No influence or underhand
activity can save him from ruin. As against this, the kafirs
and the mushriks always live on false hopes.
The believer does not become despondent and brokenhearted under any circumstances. He has firm faith in God

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who is the Master of all the treasures of the earth and the
heavens, whose grace and bounty have no limit and whose
powers are infinite. This faith imparts to his heart
extraordinary consolation, fills it with satisfaction and keeps
it filled with hope. In this world he might meet with rejection
from all doors, nothing herein might serve his ends,. All
means might, one after another, desert him; but faith in and
dependence on God never leave him; and upon their strength
he goes on struggling. Such a profound confidence can result
from no other belief than belief in one God. Mushirks, kafirs,
and atheists have small hearts; they depends upon limited
powers; therefore in hours of trouble they are soon
overwhelmed by despair and, frequently, they commit
suicide.
f. This belief produces in man a very strong degree of
determination, patient perseverance, and trust in God. When
he makes up his mind and devotes his resources to fulfill the
Divine Commands in order to secure Gods pleasure, he is
sure he has the support and backing of the Lord of the
universe, this certainty makes him firm and strong like a
mountain, and no amount of difficulties, impediments, and
hostile opposition can make him give up his resolution.
Shirk, Kufr, and atheism have no such effect.
Belief in God's Angels
This is the second article of Islamic faith and is very important,
because it absolves the concept of Tawhid from all impurities and
frees it from the danger of every conceivable shadow of shirk
(polytheism).
The polytheists have associated two kind of creatures with God: (a)
Those which have material existence and are perceptible to the
human eye, such as the sun, moon, stars, fire, water, animals, great
men. (b) Those who have no material existence and are not
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perceptible to the human eye: the unseen beings who are believed
to be engaged in the administration of the universe; for instance,
one controls the air, another imparts light, another brings rains, and
so on and so forth.
Muhammad p b u h has informed us that these imperceptible
spiritual beings, whom people believe to be deities of gods or
God's children, are really His angels. They have no share in God's
divinity; they cannot deviate from His commands even by the
slightest fraction of an inch. God employs them to administer His
Kingdom, and they carry out His orders exactly and accurately.
They have no authority to do anything of their own accord; they
cannot present to God any scheme conceived by themselves, they
are not even authorized to intercede with God for any man.
Muhammad p b u h forbade us to worship angels, and to associate
them with God in His divinity. He also informed us that they were
the chosen creatures of God, free from sin, from their very nature
unable to disobey God, and ever engaged in carrying out His
orders. Moreover, he informed us that these angels of God
surround us from all sides, are attached to us, and are always in our
company. They observe and note all our actions, good or bad. They
preserve a complete record of every man's life. After death, when
we shall be brought before God, they will present a full report of
our life's work on earth, wherein we shall find everything correctly
recorded, not a single movement left out, however insignificant
and however carefully concealed it may be.
We have not been informed of the intrinsic nature of the angels.
Only some of their virtues or attributes have been mentioned to us,
and we have been asked to believe in their existence. We have no
other means of knowing their nature, their attributes and their
qualities. It would therefore, be sheer folly on our part to attribute
any form or quality to them of our own accord. We must believe in
them exactly as we have been asked to do. To deny their existence
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is kufr for, first, we have no reason for such a denial, and, second,
our denial of them would be tantamount to attributing untruth to
Muhammad p b u h . We believe in their existence only because
God's true Messenger has informed us of it.
They are not divine or semi-divine, and they are not Gods
associates running different districts of the universe. Also, they are
not objects to be worshipped or prayed to, as they do not deliver
our prayers to God. They all submit to God and carry out His
commands.
In the Islamic worldview, there are no fallen angels: they are not
divided into good and evil angels. Human beings do not
become angels after death. Satan is not a fallen angel, but is one of
the jinn, a creation of God parallel to human beings and angels.
Angels were created from light before human beings were
created, and thus their graphic or symbolic representation in
Islamic art is rare. Nevertheless, they are generally beautiful
beings with wings as described in Muslim scripture.
The greatest of them is Gabriel. The Prophet of Islam actually
saw him in his original form. Also, the attendants of Gods Throne
are among the greatest angels. They love the believers and
beseech God to forgive them their sins. They carry the Throne of
God, about whom the Prophet Muhammad, may the mercy and
blessings of God be upon him, said:
I have been given permission to speak about one of the angels
of God who carry the Throne. The distance between his earlobes and his shoulders is equivalent to a seven-hundred-year
journey. (Abu Daud)
They do not eat or drink. The angels do not get bored or tired
of worshipping God.

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The Number of Angels

How many angels there are? Only God knows. The MuchFrequented House is a sacred heavenly sanctuary above the Kaaba,
the black cube in the city of Mecca. Every day seventy thousand
angels visit it and leave, never returning to it again, followed by
another group.[1]
The Names of Angels
Muslims believe in specific angels mentioned in the Islamic
sources like Jibreel (Gabriel), Mika'eel (Michael), Israfeel, Malik the guard over Hell, and others. Of these, only Gabriel and
Michael are mentioned in the Bible.
Angelic Abilities
The angels possess great powers given to them by God. They
can take on different forms. The Muslim scripture describes how
at the moment of Jesus conception, God sent Gabriel to Mary in
the form of a man:
Then We sent to her Our angel, and he
appeared before her as a man in all respects.
(Quran 19:17)
Angels also visited Abraham in human form. Similarly, angels
came to Lot to deliver him from danger in the form of handsome,
young men. Gabriel used to visit Prophet Muhammad in different
forms. Sometimes, he would appear in the form of one of his
handsome disciples, and sometimes in the form of a desert
Bedouin.
Angels have the ability to take human forms in some
circumstances involving common people.
Gabriel is Gods heavenly messenger to mankind. He would
convey the revelation from God to His human messengers. God
says:

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Say: whoever is an enemy to Gabriel - for he

brings down the (revelation) to your heart by
Gods will... (Quran 2:97)
Tasks of the Angels
Some angels are put in charge of executing Gods law in the
physical world. Michael is responsible for rain, directing it
wherever God wishes. He has helpers who assist him by the
command of his Lord; they direct the winds and clouds, as God
wills. Another is responsible for blowing the Horn, which will be
blown by Israafeel at the onset of the Day of Judgment. Others are
responsible for taking souls out of the bodies at the time of death:
the Angel of Death and his assistants. God says:
Say: the Angel of Death, put in charge of you, will
(duly) take your souls, then shall you be brought
back to your Lord. (Quran 32:11)
Then there are guardian angels responsible for protecting the
believer throughout his life, at home or traveling, asleep or awake.
Others are responsible for recording the deeds of man, good and
bad. These are known as the honorable scribes.
Two angels, Munkar and Nakeer, are responsible for testing
people in the grave.
Among them are keepers of Paradise and the nineteen guards
of Hell whose leader is named Malik.
There are also angels responsible for breathing the soul into the
fetus and writing down its provisions, life-span, actions, and
whether it will be wretched or happy.
Some angels are roamers, traveling around the world in search
of gatherings where God is remembered. There are also angels
constituting Gods heavenly army, standing in rows, they never get
tired or sit down, and others who bow or prostrate, and never raise
their heads, always worshipping God.
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As we learn from above, the angels are a grandiose creation of

God, varying in numbers, roles, and abilities. God is in no need of
these creatures, but having knowledge and belief in them adds to
the awe that one feels towards God, in that He is able to create as
He wishes, for indeed the magnificence of His creation is a proof
of the magnificence of the Creator.
Faith in the Books of God
The third article of faith is faith in the Books of God; Books which
He has sent down to mankind through His Prophets.
God had revealed His Books to His Prophets before Muhammad
and these books were sent down in the same way as He sent down
the Qur'an to Muhammad p.b.u.h. We have been informed of the
names of some of these books: Books of Abraham, the Torah of
Moses, Zabur (Psalms) of David, and the Injil (Gospel) of Jesus
Christ. We have not been informed of the names of Books which
were given to other Prophets.
(1) Therefore, with regard to other existing religious books, we are
not in a position to say with certainty whether they were originally
revealed books or not.
(2)But we tacitly believe that whatever Books were sent down by
God is all true.
(3)Of the Books we have been told, the Books of Abraham are
extinct and not traceable in existing world literature. David's
Zabur, the Torah and the Injil exist with the Jews and the
Christians, but the Qur'an informs us that people have changed and
added to these books, and God's words have mixed up with texts of
their own making. This corruption and pollution of the Books has
been so large and so evident that even the Jews and the Christians
they admit that they do not possess their original texts, and have

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only their translations, which have been altered over many

centuries and are still being changed
We have been commanded to believe in previously revealed Books
only in the sense of admitting that, before the Qur'an, God had also
sent down books through His Prophets, that they were all from one
and the same God, the same God Who sent the Qur'an and that the
sending of the Qur'an as a Divine Book is not a new and strange
event, but only confirms, restates and completes those divine
instructions which people had mutilated or lost in antiquity. (4)
Even a cursory study of the first books of the Old Testament and
the four Gospels of the New Testament reveals that they are the
productions of men and in these writings some parts of the original
Psalms of David and the Gospels of Christ have been incorporated.
(5)The Qur'an is the last of the Divine Books sent down by God
and there are some very pertinent differences between it and the
previous Books. These differences may briefly be stated as
follows:
1. The original texts of most of the former Divine Books were lost
altogether, and only translations exist today. The Quran, on the
other hand, exists exactly as it was revealed to the Prophet; not a
word , not a syllable of it -- has been changed. It is available in its
original text and the word of God has been preserved for all time.
2. In the former Divine Books man mixed his words with God's,
but in the Quran we find only the words of God -- and in their
pristine purity. This is admitted even by the opponents of Islam.
3. In respect of no other sacred Book possessed by different
peoples can it be said on the basis of authentic historical evidence
that it really belongs to the same Prophet to whom it is attributed.
In the case of some of them it is not even known in what age and to
which Prophet they were revealed. As for the Quran, the evidence
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that it was revealed to Muhammad is so voluminous, so

convincing, so strong and so compelling that even the fiercest
critics of Islam cannot cast doubt on it.
4. The former Divine Books were sent down in languages which
died long ago. No nation or community now speaks those
languages and there are only a few people who claim to understand
them. Thus, even if the Books existed today in their original and
unadulterated form, it would be virtually impossible in our age to
correctly understand and interpret their injunctions and put them
into practice in their required form. The language of the Quran, on
the other hand, is a living language; millions of people speak it.
5. Each one of the existing sacred Books found among different
nations of the world has been addressed to a particular people.
Each one contains a number of commands which seem to have
been meant for a particular period of history and which meet the
needs of that age only. They are neither needed today, nor can they
now be smoothly and properly put into practice. It is evident from
this that these Books were particularly meant for that particular
people and not for the world. Furthermore, they were not sent to be
followed permanently by even the people they were intended for;
they were meant to be acted upon only for a certain period. In
contrast to this, the Quran is addressed to all mankind; not a single
injunction of it can be suspected as having been addressed to a
particular people. In the same manner, all the commands and
injunctions in the Quran can be acted upon at any place and in any
age. This proves that the Quran is meant for the whole world, and
is an eternal code for human life.
6. There is no denying the fact that the previous divine Books also
enshrined good and virtue; they also taught the principles of
morality and truthfulness and presented the mode of living which
was to God's pleasure. But none of them was comprehensive
enough to embrace all that is necessary for a virtuous human life.
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Some of them excelled in one respect, others in some other. It is

the Qur'an and the Qur'an alone which enshrined not only all that
was good in the former Books but also perfects the way of Allah
and presents it in its entirety and outlines that code of life which
comprehends all that is necessary for man on this earth.
FAITH IN GOD'S PROPHETS
Q: What's the difference between a Nabi and a Rasool?
A: Imam Fakhruddeen Raazi has explained the differences
between a Rasool (prophet) and a Nabi (messenger). A
Rasool is one who has performed miracles and has received
a new Divine book. He establishes a new code of law
(Shar'iah) and abrogates the previous code of law and book.
He has also visibly seen the angel that comes with the
Divine message, and the Rasool is commanded to invite the
people towards the Deen.
A Nabi is one who is not given a new book, but rather
establishes the book which was revealed to the Rasool
before him. He does not abrogate the book and the code of
law which was in vogue before him. He sees the angel in a
dream or the Rasool of the time informs him that he has
been chosen as a Nabi. (Tafseer Raazi V1 p3212,
Mafaateehul Ghayb V23 p43)
All the Messengers of God belong to the same category and on a
par with each other. If a man confirms and believes in one of them,
he must and ought to confirm all. The reason is quite simple.
Suppose ten men make one and the same statement; if you admit
one of them to be true, you admit the remaining nine of them as
true, and if you belie anyone of them, by implication you belie all
of them. It is for this reason that in Islam it is necessary to have

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implicit in anyone of the prophet would be a Kafir, though he

might profess faith in all the other Prophets.
It occurs in traditions that the total number of all the prophets sent
to different peoples at different times is 124,000. We have to
believe positively in those of the prophets whose names have been
mentioned in the Qur'an Regarding the rest we are instructed to
believe that all Prophets sent by God for the guidance of mankind
were true. Thus we believe in all the prophets raised in India,
China, Iran, Egypt, Africa, Europe, and other countries of the
world, but we are not in a position to be definite about a particular
person outside the list of prophets named in the Qur'an, whether or
not he was a Prophet, for we have not been told anything definite
about him. Nor are we permitted to say anything against the holy
men of other religions. It is quite possible that some of them might
have been God's Prophets that some of them might have been
God's Prophets, and their followers corrupted their teachings after
their demise, just as the followers of Moses and Jesus (God's
blessings be upon them) have done. Therefore, whenever we
express any opinion about them, it would be about the tenets and
rituals of their religions; as for the founders of those religions, we
will remain silent, lest we should become guilty of irreverence
towards a Prophet.
As for the fact of being Prophets of God and having been deputed
by Him for teaching the same straight path of 'Islam,' there is no
difference between Muhammad and other Prophets (God's
blessings be upon them all), we have been ordered to believe in all
of them alike. But in spite of their equality in this respect, there are
the following three differences between Muhammad and other
Prophets (God's blessings be upon them all):
1. The Prophets of the past had come to certain people for certain
periods of time, while Muhammad (God's blessings be upon him)
has been sent for the whole world and for all times to come.
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2. The teachings of those Prophets have either disappeared

altogether from the world, or whatever of them remains is not pure,
and is found intermingled with many erroneous and fictitious
statements. For this reason even if anyone wishes to follow their
teachings, he cannot do so. In contrast to this, the teachings of
Muhammad (God's blessings be upon him), his biography, his
discoursed, his ways of living, his morals, habits, and virtues, in
short, all the details of his life and work, are preserved.
Muhammad (God's blessings be upon him), therefore, is the only
one of the whole line of Prophets who is a living personality, and
in whose footsteps it is possible. To follow correctly and
confidently.
3. The guidance imparted through the Prophets of the past was not
complete and all- embracing. Every Prophet was followed by
another who effected alterations and additions in the teachings and
injunctions of his predecessors and, in this way, the chain of
reforms and progress continued. That is why the teachings of the
earlier Prophets, after the lapse of a certain period of time, were
lost in oblivion. Obviously there was no need of preserving former
teachings when amended and improved guidance had taken their
place. At last the most perfect code of guidance was imparted to
mankind through Muhammad (God's blessings be upon him) and
all previous codes were automatically abrogated, for it is futile and
imprudent to follow an incomplete code while the complete code
exists. He who follows Muhammad (God's blessings be upon him)
follows all the Prophet, for whatever was good and eternally
workable in their teaching has been embodied in his teachings.
Whoever, therefore, rejects and refuses to follow Muhammad's
teachings and chooses to follow some other Prophet, only deprives
himself of that vast amount of useful and valuable instruction and
guidance in Muhammad's teachings, which never existed in the
books of the earlier Prophets and which was revealed only through
the Last of the Prophets.

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That is why it is now incumbent upon each and every human being
to have faith in Muhammad (peace be upon him) and follow him
alone. To become a true Muslim (a follower of the Prophet's way
of life) it is necessary to have complete faith in Muhammad (peace
be upon him) and to affirm that:
a. He is a true Prophet of God;
b. His teachings are absolutely perfect, free from any defect or
error;
c. He is the Last Prophet of God. After him no Prophet will appear
among any people till the Day of Judgment, nor is any such
personage going to appear in whom it would be essential for a
Muslim to believe .
The Finality of Prophethood
This brings us to the question of the finality of the Prophethood of
Muhammad (blessings of Allah and peace be upon him). We have
already discussed the nature of Prophethood and this discussion
makes it clear that the advent of a prophet is not an everyday
occurrence. Nor is the presence in person of the Prophet essential
for every land, people and period. The life and teachings of the
Prophet is the beacon to guide a people to the right path, and as
long as his teachings and his guidance are alive he is, as it were,
himself alive. The real death of a Prophet consists not in his
physical demise but in the ending of the influence of his teachings.
The earlier Prophets have died because their followers have
adulterated their teachings, distorted their instructions, and
besmirched their life examples by attaching fictitious events to
them. Not one of the earlier books Torah, Zabur (Psalms of
David), Injl (Gospel of Jesus), for exampleexists today in its
original text and even the adherents of these books confess that
they do not possess the original books. The life histories of the

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earlier Prophets have been so mixed up with fiction that an

accurate and authentic account of their lives has become
impossible. Their lives have become tales and legends and no
trustworthy record is available anywhere. It cannot even be said
with certainty when and where a certain Prophet was born, how he
lived and what code of morality he gave to mankind. Thus, the real
death of a Prophet consists in the death of his teachings. By this
criterion no one can deny that Muhammad (blessings of Allah and
peace be upon him) and his teachings are alive. His teachings stand
uncorrupted and are incorruptible. The Qur'an the book he gave
to mankind exists in its original text, without a word, syllable or
even letter having been changed. The entire account of his life
his sayings, instructions and actions is preserved with complete
accuracy. It is as though it all happened yesterday rather than
thirteen centuries ago. The biography of no other human being is
so detailed as that of Muhammad, the Prophet of Islam
(blessings of Allah and peace be upon him). In everything affecting
our lives we can seek the guidance of Muhammad (blessings of
Allah and peace be upon him) and the example of his life. That is
why there is no need of any other Prophet after Muhammad, the
last Prophet (blessings of Allah and peace be upon him).
Furthermore, there are three conditions, which necessitate the
advent of a new Prophet over and above the need to replace a
deceased Prophet. These may be summed up as follows:
1.That the teachings of the earlier Prophets have been distorted or
corrupted or they have died and their revival is needed.
2.That the teachings of the Prophet who has passed away were
incomplete and it is necessary to amend them, improve on them or
add something to them.
3."That the earlier Prophet was raised for a particular nation or
territory and a Prophet for another nation, people or country is
required,
None of these conditions exist today.

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The teachings of the last Prophet Muhammad (blessings of Allah

and peace be upon him) are alive, have been fully preserved and
made immortal. The guidance he has shown unto mankind is
complete and flawless, and is enshrined in the Holy Qur'an. All the
sources of Islam are fully intact and each and every instruction or
action of the Holy Prophet can be ascertained without the least
shadow of doubt.
Secondly, God has completed His revealed guidance through the
Prophet Muhammad (blessings of Allah and peace be upon him)
and Islam is a complete religion for mankind. God has said that,
"Today I have perfected your Faith - religion for you, and have
completed my bounty upon you," and a thorough study of Islam as
a complete way of life proves the truth of these Quran words.
Islam gives guidance for life in this world and in the hereafter and
nothing essential for human guidance has been left out. There is no
ground for new Prophethood on the plea of imperfection13. (13.
Some people say that the passage of time itself is a sufficient
ground for the need of new guidance, and a religion, which was
revealed some thirteen centuries ago, must necessarily grow
obsolete and become a thing of the past. The objection is totally
unfounded. The reasons may be briefly stated as follows:
(a) Islam's teachings are eternal, because they have been revealed
by Allah Who knows all the past, present and future and Who
Himself is eternal. It is the human knowledge that is limited. It is
the human eve, which cannot see into the dim vista of the future,
not God Whose knowledge is above all the limitations of time and
space.
(b) Islam is based on human nature, and the nature of man has
remained the same in all times and epochs. All men are cast in the
moulds of the earliest men and fundamental human nature remains
unchanged.
(c) In human life there is a beautiful balance between permanence
and change. Neither is everything permanent, nor is everything
changeable. The fundamental principles, the basic values, do not

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invite change. It is the outward forms which change with the

passage of time and which are changed while keeping in view
certain principles, which are to be observed. And Islam has catered
for the needs of both permanence and change. The Qur'an and the
Sunnah propounded (he eternal principles of Islam, while through
ljtihad they are applied to every age according to its own needs.
Islam is the only religion, which has established machinery for the
perennial evolution of human society in accordance with the
fundamental principles and permanent values of life.
(d) Scientifically, the human race is living in the age, which was
inaugurated by the
advent of man on earth, and no fundamental evolutionary change
has occurred in this phase of existence. Civilisations have arisen
and died, cultures have grown and withered, empires have emerged
and disintegrated. But the age in the great chain of cosmic
evolution remains the same. Therefore the view that guidance
given some centuries back automatically becomes obsolete with
the passage of time is unfounded and superficial.
Lastly, the Message of Muhammad (blessings of Allah and peace
be upon him) was not meant for any particular people, place or
period. He was raised as the World Prophet the messenger of
truth for the whole of mankind. The Qur'an has commanded
Muhammad (blessings of Allah and peace be upon him) to declare:
"0 mankind. I am God's Messenger to all of you." He has been
described as "a blessing for all (the people of) the world" and his
approach has been universal and human. That is why after him
there remains no need for new Prophethood and he, has been
described by the Qur'an as Khatam-an-Nabiyyin (the last of the
chain of the true prophets14.) (14. The Qur'an and the Hadith are
very explicit on this point. The Qur'an says: "Muhammad is the
Messenger of God and the last of the Prophets" (xxxiii. 40). The
Holy Prophet himself has said: "There will be no prophet after me.
"On another occasion he said: My relation to the (long chain of
the) Prophets can be understood by the parable of a palace: the

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palace was most beautifully built. Everything was complete therein

except the place for one brick. I have filled in that place and now
the castle has been completed" (ride Bukhari and Muslim).
The only source, therefore, for the knowledge of God and His Way
is Muhammad (blessings of Allah and peace be upon him). We can
know of Islam only through his teachings, which are so complete
and so comprehensive that they can guide men through all ages to
come. The world does not need a new prophet; it needs only such
people as have full faith in Muhammad (blessings of Allah and
peace be upon him), to become the standard-bearers of his
message, propagate it throughout the world, and endeavour to
establish the culture which Muhammad (blessings of Allah and
peace be upon him) gave to man. The world needs such men of
character as can translate his teachings into practice and establish a
society which is governed by Divine Law, whose supremacy
Muhammad (blessings of Allah and peace be upon him) came to
establish. This is the mission of Muhammad (blessings of Allah
and peace be upon him) and on its success hinges the success of
Man.

BELIEF IN LIFE AFTER DEATH

The fifth article of Islamic Faith is belief in life after death. Prophet
Muhammad (peace is upon him) has directed us to believe in
resurrection after death and in the Day of Judgment.
(1)
The essential ingredients of this belief, as the life of this
world and of all that is in it will come to an end on an
appointed day. Everything will be annihilated. That day is
called Qayamah, i.e. the Last Day.
(2)
That all the human beings who had lived in the world
since its inception will then restored to life and will be

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presented before God who will sit in court on that day. This is
called Hashr: Resurrection
(3)
. That the entire record of every human being of all
their doings and misdoings-will be presented before God for
final judgment.
(4)
.That God shall finally adjudge the reward of every
person. He shall weigh everyone's good and bad deeds. One
who excels in goodness will be rewarded a goodly reward;
one whose evils and wrongs overweigh his good deeds, will
be punished.
That the reward and punishment will be administered justly. Those
who emerge successful in this judgment will go to paradise and the
doors of eternal bliss will be opened upon them; those who are
condemned and deserve punishment will be sent to Hell-the abode
of fire and torture.
The Need of this Belief
Belief in the life after death has always been a part and parcel of
the teachings of the Prophets. Every Prophet asked his followers to
believe in it, in the same way as the last of the Prophets,
Muhammad (peace be upon him ), has asked us to do. This has
always been an essential condition of being a Muslim. All Prophets
have categorically declared that one who disbelieves in it, or casts
doubts on it, is a Kafir. This is so, because denial of life after death
makes all other beliefs meaningless.
In your everyday life, whenever you are asked to do anything, you
immediately think: what is the utility of doing it and what harm is
involved in doing it? This is the very nature of man. He
instinctively regards a useless action as totally unnecessary. You
will never be willing to waste your time and energy in useless,
wasteful, and unproductive jobs. Similarly, you won't be very eager
to avoid a thing that is harmless. And the general rule is that the

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deeper your conviction about the utility of a thing, the firmer

would be your response to it.
That is not all. If you reflect still deeper, you will come to the
conclusion that belief in life after death is the greatest deciding
factor in the life of a man. Its acceptance or rejection determines
the very course of his life and behavior.
But a man who believes in the next world as well and has a firm
conviction of the final consequences of his acts would look upon
things in their wider perspective and will always keep the
everlasting benefit or harm in view. He will do the good, however
costly it may be or however costly it may be to him or however
injurious it may be and he will avoid the wrong, however charming
it may look..
Thus it is the belief or disbelief in life after death which makes
man adopt different courses in life. For one who does not believe
in the Day of Judgment it is absolutely impossible to fashion his
life as suggested by Islam. Islam says: "In the way of God give
zakat (charity) to the poor." His answer is: "No, zakat will diminish
my wealth ; I will, instead, take interest on my money." And in its
collection he would not hesitate to get attached each and
everything belonging to the debtors, though they are poor or
hunger-stricken. Islam says: "Always speak the truth and shun
lying, though you may gain ever so much by lying and lose ever so
much by speaking the truth." But his reply would be: " Well, what
shall I do with a truth which is of no use to me here, and which
instead brings loss to me ; and why should I avoid lying where it
can bring benefit to me without any risk, even that of a bad name?"
Life after Death: A Rational Vindication
Infact the constituents of the belief are rationally understandable.
The fact is that whatever Muhammad (peace be upon him) has told
us about lift after death is clearly borne out by reason. Although
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our belief in the that Day is based upon our implicit in the
Messenger of God, rational reflection not only confirms this belief
but also reveals that Muhammad's (peace be upon him) teachings
in this respect are much more reasonable and understandable than
all other the following viewpoints are found in the world.
1. A section of the people says that there is nothing left of man
after death, and that after this life-ending event, there is no other
life. According to these people, this belief has no reality. They say
that there is no possibility of it and such a belief is quite
unscientific. This is the approach and bring in western science in
their support.
2. Another section of the people maintains that man, in order to
bear the consequences of his deeds, is repeatedly regenerated in
this very world. If he lives a bad life, in the next generation he will
assume the shape of an animal, like a dog or a cat, etc, or some tree
or some lower kind of man. If his acts have been good, he will be
reborn as a man into a higher class. This view point is found in
some Eastern religions.
3. There is a third viewpoint which calls for belief in the Day of
Judgment, the Resurrection, man's presence in the Divine Court,
and the administration of reward and punishment. This is the
common belief of all the Prophets.
Now let us consider these viewpoints one by one. The first section,
which arrogates to itself the authority and support of science,
alleges that there is no reality in life after death. They say that they
have never seen anybody coming back after his death. There is not
a single case of revival. We see that after death a man is reduced to
dust. Therefore death is the end of life and there is no life after
death: But just think over this reasoning: is this really a scientific
argument? Is the claim really founded on reason? If they have not
seen any case of revival after death, they can only say that they do

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not know what will happen after death. But, instead of remaining
within this limit, they declare that nothing will happen after death
at the same time alleging that they speak out of knowledge! In fact
they merely generalize on ignorance. Science tells us noting
negative or positive in this respect and their assertion that life after
death has no existence is totally unfounded. Their claim is not
dissimilar to the claim of an ignoramus who has not seen an
airplane and on that "knowledge" proclaims that aeroplanes have
no existence at all! If anybody has not seen a thing, it does not
mean that that thing has no existence. No man, not even the entire
humanity, if it has not seen a thing, can claim that such a thing
does not, or cannot, exist. This claim is illusionary and is out and
out unscientific. No reasonable man can give it any weight.
Now look to belief of the second group. According to them, a
human being is a human being because in his previous animal form
he had done good deeds; and an animal is an animal because
previously as a human being he had behaved badly. In other worlds
to be a man or animal is the consequence of one's deed's in one's
former form. One may well ask: "Which of them existed first, man
or animal?" If they say man preceded animal, then they will have
to accept that he must have been an animal before that, and given a
human form for its good deeds. If they say it was animal they will
have to concede that must have been a man before that who
transformed into an animal for his bad deeds. This puts us into a
vicious circle and the advocates of this belief cannot settle any
form for the first creature, for every generation implies a preceding
generation so that the succeeding generation may be considered as
the consequence of the former. This is simply absurd.
Now consider the third viewpoint. Its first proposition is: "This
world will one day come to an end.
God will destroy and annihilate the universe, and in its place will
evolve another higher and far superior cosmos."
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This statement is undeniably true. No doubt can be cast upon its

veracity. The more we reflect on the nature of the cosmos, the more
clearly it is proved that the existing system is not permanent and
everlasting, for all the forces working in it are limited in their
nature, and it becomes a certainty that one day they will be
completely exhausted. That is why the scientists agree that one day
the sun will become cold and will give up all its energy, the stars
will collide with one another, and the whole system of the universe
will be upset and destroyed. Moreover, if evolution is true in the
case of the constituents of this universe, why it may not be true for
the whole of it? To think of the universe becoming totally nonexistent is more improbable than that it will pass into another
evolutionary stage and another order of things will emerge in a
much more improved and ideal order.
The second proposition of this belief is that "man will again be
given life". Is it impossible? If so, how did the present life of man
become possible? It is evident that God Who created man in this
world can do so in the next. Not only is it a possibility, it is also a
possibility, it is also a positive necessity, as will be show later.
The third proposition is that "the record of all the actions of man in
this world is preserved and be presented on the Day of
Resurrection". The proof of the truth of this proposition is provided
here in these days by science itself. It was first understood that the
sounds which we make produce slight waves in the air and die out.
Now, it has been discovered that the sound leaves its impression on
its surrounding objects and can be reproduced. Gramophone
records are made on the same principle. From this it can be
understood that the record of every movement of man is being
impressed on all things which come into contact with the waves
produced by the movements. This shows that the record of our
entire deed is completely preserved and can be reproduced.

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After considering all these questions no reasonable person can

escape the conclusion that the belief in life after death is the most
acceptable to reason and common sense, and that there is nothing
in it which can be said to be unreasonable or impossible.
Moreover, when a true Prophet like Muhammad (peace be upon
him) has stated this to be a fact and it involves nothing but what is
good for us wisdom lies in believing it implicitly and not in
rejecting it without any sound reasons.

Belief in

Al-Qada wal-Qadar (Divine Will)

Belief in al-qadar is the sixth pillar of faith, and no ones faith is

complete without it.
One must believe that Allah knew everything before it came into
being, and what will happen to it afterwards. He then brought them
into existence, all in accordance to His Knowledge and Measure.
Allah says:
"Verily, we have created all things with Qadar." (54:49)
Everything which occurred in the past that is occurring in the
present and what will occur in the future is known to Allah before
it came into existence. Allah then brought it into being, all in
accordance to His Will and Measure. The Messenger of Allah said:
A person is not a Muslim until he believes in Qadar, its good and
its evil consequences until he knows that whatever happened to
him would have never missed him, and what missed him would
never have occurred. (Tirmidthi #2144)
The belief in Qadar means to believe in four things:

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1. To believe that Allah is well acquainted with everything

taking place and His knowledge encompasses everything.
2. To believe that Allah has pre-assigned the portions of
everything in the Preserved Tablet (Al-Lawh-ul-Mahfoodh).
The Prophet said:
The first thing which Allah created was the Pen, and He said
to it, Write. It responded, What should I write? He said,
Write everything that will occur until the Day of
Resurrection. (Abu Dawood 4700 & Timidhi #3319)
3. Nothing takes place in the heavens or on the earth without the
will of Allah and His wish; whatever Allah wills, takes place,
and whatever He does not, will not take place.
4. Allah, the Exalted, is the Creator of all things. There is no
other creator besides Him, nor is there a Lord other than
Him
This belief does not contradict the fact that one must strive to
attain things. To clarify this, if a person wants to become a
business man there are certain things to achieve this goal;
such as to study and work hard. After he does all that is in his
power, he may be granted what he wishes or not. The reason
for this is that a person would realize that what he does to
achieve his goal is not in fact the true cause behind it; rather
it is the Will of Allah. These means to fulfill our goals are
also considered from the Qadar of Allah. The Prophet was
asked:
O Messenger of Allah, do the verses and supplications we
recite and the medicine we take to cure ourselves waive the
Qadar of Allah? [He replied,] They are from the Qadar of
Allah. (Mustadrak al-Haakim, but with a weak chain).

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The Merits of Belief in Qadaa and Qadar

1. One strengthens his dependence upon Allah [in achieving
results] after fulfilling their means.
2. One becomes pleased with whatever results, which in turn
produces peace of heart and spiritual comfort. Allah says:
"No evil befalls on the earth nor in your own souls, but it is in
a book before We bring it into existence; surely that is easy to
Allah: So that you may not grieve for what has escaped you,
nor be exultant at what He has given you; and Allah does not
love any arrogant boaster." (57:22-23)
3. It eases the effects of calamities. The Prophet said:
The strong believer is better and more beloved to Allah than
a weak believer, and in each one there is good. Be keen to do
what benefits you and seek Allah's help, and do not be
neglectful in doing so. And if any mishap befalls you, do not
say, If only I had only done such and such, but rather say,
This is the Qadar of Allah, and whatever He Wills He does
(Qadarullaah wa maa shaa faal), for indeed, if, opens the
door for Shaytaans works. (Muslim #2664)
4. It increases ones reward and effaces his sins. The Prophet
said:
No Muslims is fatigued, is stricken with illness, feels stress,
worry, sadness, or harm, not even a thorn which pricks him,
except that Allah forgives sins through it. (Bukhari #5318)
Belief in Qadar is not, as some mistakenly think, a call to put one's
trust in Allah without striving or fulfilling the means, for the
Messenger of Allah replied to a person who asked him:

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Should I leave my camel untied and trust in Allah? He said, Tie

it and trust in Allah. (Tirmidhi #2517)
Four Components of Qadr
Al-'Ilm (Knowledge) - The belief that Allah
(SWT) knows all things, in general and in detail, from
eternity to eternity, whether that has to do with His
actions or the actions of His slaves. Allah (SWT) says
(interpretation of the meaning): "Truly, nothing is
hidden from God, in the earth or in the
heavens" [3:5].
Kitab (Writing) - The belief that Allah (SWT) has
written everything, which will happen until the day of
judgement due to His knowledge, in al-Lawh alMahfooz (Book of Decrees, preserved in heaven).
Allah (SWT) says (interpretation of the meaning):
"Know you not that Allaah knows all that is in
the heaven and on the earth? Verily, it is (all)
in the Book (al-Lawh al-Mahfooz). Verily, that
is easy for Allaah" [22:70].
Mash'eeah (Will) - The beliefe that nothing
happens or does not happen without the will of Allah
(SWT). Allah (SWT) says (interpretation of the
meaning): "He it is Who shapes you in the
wombs as He wills" [3:5] and "and Allaah does
what He wills" [14:27] and "And your Lord
creates whatsoever He wills and chooses"
[28:68]
Al-Khalq (Creation) - The beliefe that Allah
(SWT) created everything. Allah (SWT) says
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(interpretation of the meaning): "He has created

everything, and has measured it exactly
according to its due measurements" [25:2] and
"Allaah is the Creator of all things, and He is
the Wakeel (Trustee, Disposer of affairs,
Guardian) over all things" [39:62].
Do we have free will?
Again, the belief in qadr as it has been described
above does not contradict the idea of free will. We
can do what we want to do and reject what we do
not want to do. However, we should have the correct
understanding regarding the usage of the words
"free will". Will must be understood in the context
that if you wish something to happen, it happens and
without any external force or a thing interfering. For
example, the will of Allah (SWT); He says "be and it
is". On the contrary, we humans do not have such
abilities. Our choices are always influenced by many
things and many times things not always work the
way we want. Therefore, it is only logical to conclude
that we only have the freedom of making free
choices and we do not have free will. However, we
could not have had such ability without the will of
Allah (SWT). Thus, our freedom of making choices is
exercised within the absolute will of Allah (SWT),
which has determined and permitted humans to
make free choices of their own and it is the
manifestation of Allahs (SWT) absolute Will. Some
atheists and philosophers argue that if Allah (SWT)
knows exactly what will happen, right down to every
choice, then it constrains one's freedom of making
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choices. However, their conclusions are hasty and

this problem can be solved with a simple analogy.
For example, if a teacher knows that one of his
students is going to fail the final exam, due to his
performance during whole year/term, it does not
mean that teacher is forcing the student to fail or
making him fail. Having knowledge about something
does not mean that you are forcing it onto the other
person or constraining him.

System of worship in Islam

1: Meaning of worship in Islam.
1: A worship of all the creatures
2: Purpose of Salaat.
1.
It strengthens the belief in the Existence of God and
transmits this belief into the innermost recesses of mans heart.
2.
It helps man to realize his natural and instinctive aspirations
to greatness and high morality, to excellence and virtuous growth.
3.
It purifies the heart and develops the mind, cultivates the
conscience and comforts the soul.
4.
It fosters the good and decent elements in man and
suppresses the evil and indecent inclinations.
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The Islamic prayer its unique nature and its study reveal to us
that it is not merely a physical motion or a void recital of the Holy
Book. It is a matchless formula of intellectual meditation and
spiritual devotion, of moral elevation and physical exercise, all
combined. It is an exclusively Islamic experience where every
muscle of the body joins the soul and the mind in the worship and
glory of God. It is difficult for anyone to impart in words the full
meaning of the Islamic prayer yet it can be said that it is :1.

A lesson in discipline and willpower;

2.

A practice in devotion to God and all worthy objectives;

3.
A vigilant reminder of God and constant revelation of His
Goodness;
4.

A seed of spiritual cultivation and moral soundness;

5.

A guide to the most upright way of life;

6.
A safeguard against indecency and evil, against wrong
deviation and stray;
7.
A demonstration of true equality, solid unity, and
brotherhood;
8.
An expression of thankfulness to God and appreciation of
Him;
9.

A course of inner peace and stability;

10.
An abundant source of patience and courage, of hope and
confidence.
3: The Kinds of Prayer
The following are the various kinds of prayer:
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1.
Obligatory (Fard), which includes the five daily prayers and
the Fridays noon congregational prayer. Failure to observe these
prayers on time is a serious and punishable sin. However, funeral
prayer which is known as Farad Kifayah in Arabic, which is a
collective duty, is also obligatory in the sense that if no one comes
out to perform the prayer on a deceased Muslim in a given
community, the community as a whole is deemed sinful in the sight
of Allah, but if it is performed by some of the people, then, the rest
of the community are absolved of the sin.
2.
Supererogatory (Wajib and Sunnah), which includes the
prayers accompanying the obligatory services, and the
congregations of the two great festivals (Eeds). Failure to observe
these is a harmful negligence and a reproachable conduct.
3.
Optional prayer which includes all voluntary prayers at any
time of the day or the night. Two periods have a special preference:
the later part of the night until just before the breaking of the dawn
and the mid-morning period.
4: The Ablution (Wudu)
Before offering the prayer one must be in good shape and
pure condition. It is necessary to wash the parts of the body which
are generally exposed to dirt or dust or smog. This performance is
called Ablution (Wudu) and is preferably carried out as follows:
1.

Make the intention by heart.

2.

Wash the hands up to the wrists, three times.

3.
Rinse out the mouth with water, three times, preferably
with a misvak whenever it is possible.
4.
Cleanse the nostrils of nose by sniffing water into them,
three times.
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5.
Wash the whole face three times with both hands, if
possible, from the top of the forehead to the bottom of the chin and
from ear to ear.
6.
Wash the right arm three times up to the far end of the
elbow, and then do the same with the left arm.
7.
Wipe the whole head or any part of it with a wet hand,
once.
8.
Wipe the inner sides of the ears with the forefingers and
their outer sides with the thumbs. This should be done with wet
fingers.
9.
Wash the two feet up to the ankles, three times, beginning
with the right foot.
At this stage the ablution is completed, and the person who
has performed it is ready to start his prayer. When the ablution is
valid a person may keep it as long as he can, and may use it for as
many prayers as he wishes. But it is preferable to renew it as often
as possible. It is also preferable to do it in the said order, although
it will be accepted from those who fail to keep this order. Ablution
in the said way is sufficient for prayer unless it is nullified by any
reason.
FASTING IN QURAN.
Ramadan is the (month) in which was sent down the Qur'an, as a
guide to mankind, also clear (Signs) for guidance and judgment
(Between right and wrong). So every one of you who is present (at
his home) during that month should spend it in fasting, but if any
one is ill, or on a journey, the prescribed period (Should be made
up) by days later. God intends every facility for you; He does not
want to put you to difficulties. (He wants you) to complete the

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prescribed period, and to glorify Him in that He has guided you;

and perchance YOU shall be grateful. [al-Baqarah 2:185]
Meaning of fasting:
Fasting is another unique moral and spiritual characteristic of
Islam. Literally defined, fasting means to abstain "completely"
from foods, drinks, some human desires and smoking, before the
break of the dawn till sunset, during the entire month of Ramadan,
the ninth month of the Islamic year.
When Islam introduced this matchless institution, it planted an
ever-growing tree of infinite virtue and invaluable products. Here
is an explanation of the spiritual meaning of the Islamic Fasting:
1. It teaches man the principle of sincere Love: because when
he observes Fasting he does it out of deep love for God. And
the man who loves God truly is a man who really knows
what love is.
2. It equips man with a creative sense of hope and an optimistic
outlook on life; because when he fasts he is hoping to please
God and is seeking His Grace.
3. It imbues in man the genuine virtue of effective devotion,
honest dedication and closeness to God; because when he
fasts he does so for God and for His sake alone.
4. It cultivates in man a vigilant and sound conscience; because
the fasting person keeps his fast in secret as well as in public.
In fasting, especially, there is no authority to check man's
behavior or compel him to observe fasting. He keeps it to
please God and satisfy his own conscience by being faithful
in secret and in public. There is no better way to cultivate a
sound conscience in man.
5. It indoctrinates man in patience and selflessness, as through
fasting, he feels the pains of deprivation but he endures them
patiently.

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6. It is an effective lesson in applied moderation and willpower.

7. Fasting also provides man with a transparent soul, a clear
mind and a light body.
8. It enables man to master the art of Mature Adaptability. We
can easily understand the point once we realize that fasting
makes man change the entire course of his daily life.
9. It grounds man in discipline and healthy survival.
10.
It originates in man the real spirit of social belonging,
unity and brotherhood, of equality before God as well as
before the law.
11.
It is a Godly prescription for self-reassurance and selfcontrol.
Fasting Ramadan is obligatory on every responsible and fit
Muslim. But there are other times when it is recommended to make
voluntary fasting, after the Traditions of Prophet Muhammad.
Among these times are Mondays and Thursdays of every week, a
few days of each month in the two months the coming of
Ramadan, i.e., Rajab and Sha'ban, six days after Ramadan
following the 'Eid-ul-Fitr Day. Besides, it is always compensating
to fast any day of any month of the year, except the 'Eid Days and
Fridays when no Muslim should fast.
However, we may repeat that the only obligatory fasting is that of
Ramadan - which may be 29 or 30 days, depending on the moon's
positions. This is a pillar of Islam, and any failure to observe it
without reasonable excuses is a grave sin in the sight of God.
Who Must Fast?
Fasting Ramadan is compulsory upon every Muslim, male or
female, who has these qualifications:
1. To be mentally and physically fit, this means to be sane and
able.

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2. To be of full age, the age of puberty and discretion, this is

normally about fourteen. Children under this age should be
encouraged to start this good practice on easy levels, so when
they reach the age of puberty they will be mentally and
physically prepared to observe fasting.
3. To be present at one's permanent settlement, your home town,
one's farm, and one's business premises, etc. This means not
to be on a journey of about fifty miles or more.
4. To be fairly certain that fasting is unlikely to cause you any
harm, physical or mental, other than the normal reactions to
hunger, thirst, etc.
Exemption From Fasting:
These said qualifications exclude the following categories:
1. Children under the age of puberty .
2. Insane people who are unaccountable for their deeds. People
of these two categories are exempted from the duty of fast,
and no compensation or any other substitute is enjoined on
them.
3. Men and women who are too old and feeble to undertake the
obligation of fast and bear its hardships. Such people are
exempted from this duty, but they must offer, at least, one
needy poor Muslim an average full meal or its value per
person per day.
4. Sick people whose health is likely to be severely affected by
the observance of fast. They may postpone the fast, as long as
they are sick, to a later date and make up for it, a day for a
day.
5. Travelers may break the fast temporarily during their travel
only and make up for it in later days, a day for a day
6. Pregnant and women feeding their children may also break
the fast, if its observance is likely to endanger their own
health or that of their infants. But they must make up for the
fast at a delayed time, a day for a d

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It should be understood that here, like in all other Islamic

undertakings, the intention must be made clear that this action is
undertaken in obedience to God, in response to His command and
out of love of Him.
The fast of any day of Ramadan becomes void by intentional
eating or drinking or smoking , and by allowing anything to enter
through the mouth into the interior parts of the body. And if this is
done deliberately without any lawful reason, this is a major sin
which only renewed repentance can expiate.
If anyone, through forgetfulness, does something that would
ordinarily break the fast, observance is not nullified, and his fast
stands valid, provided he stops doing that thing the moment he
realizes what he is doing.
On completion of the fast of Ramadan, the special charity known
as Sadagat-ul-Fitr (charity of ' Fast-breaking) must be distributed
before 'Eid-ul-Fitr (approximately).
General Recommendations:
It is strongly recommended by Prophet Muhammad p.b.u.h to
observe these practices especially during Ramadan:
1. To have a light meal before the break of the dawn, known as
Suhoor.
2. To eat a few dates or start breaking the fast by plain water
right after sunset, saying this prayer Allah humma laka
sumna, wa 'ala rizqika aftarna. (O God! for Your sake have
we fasted and now we break the fast with the food You have
given us).
3. To make your meals as light as possible because, as the
Prophet put it, the worst thing man can fill is his stomach.
4. To observe the supererogatory prayer known as Taraweeh.
5. To exchange social visits and intensify humanitarian services.
6. To increase the study and recitation of the Qur'an.

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7. To exert the utmost in patience and humbleness.

8. To be extraordinarily cautious in using one's senses, one's
mind and, especially, the tongue; to abstain from careless
gossip and avoid all suspicious motions.

Zakat in Islam.
Meaning of Zakat:
Linguistically, ZAKAT has two meanings: purification and
growth. Technically, it means to purify one's possession of wealth
by distributing a prescribed amount to the poor, the indigent, the
slaves or captives, and the wayfarer.
Zakat is one of the five pillars of Islam. It has been mentioned,
along with daily Prayers (Salaat / Namaz), over seventy times in
the Quran. Allah's word commanding ".....and establish regular
Salaat and GIVE regular Zakat....." are referred to in many parts of
the Quran. From this we can conclude that after Salaat, Zakat is the
most important act in Islam. Just as Salaat is the most important act
of worship which has to be performed bodily, so is Zakat the main
act of worship which has to be performed monetarily. Those who
fulfill this duty have been promised abundant reward in this world
and hereafter. Whoever evades Zakat has been warned in the
Qur'an and Hadith of the consequences. There are many major

benefits of giving Zakat:

It reminds Muslims of the fact that whatever wealth they may

possess is due to the blessings of Allah and as such it is to be
spent according to the His commands.
Zakat functions as a social security for all. Those who have
enough money today pay for what they have. If they need

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money tomorrow they will get what is necessary to help them

live decently.
Zakat payer pays his dues to Allah as an act of worship, a
token of submission and an acknowledgment of gratitude.
The receiver of Zakat receives it as a grant from Allah out of
His bounty, a favor for which he is thankful to Allah.
Economically, Zakat is the best check against hoarding.
Those who do not invest their wealth but prefer to save or
hoard it would see their wealth dwindling year after year at
the rate of the payable Zakat. This helps increase production
and stimulates supply because it is a redistribution of income
that enhances the demand by putting more real purchasing
power in the hands of poor.

Zakat is obligatory upon a person if:

He or she is an adult, sane, free and Muslim.

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

The amount of wealth which makes one liable for Zakat is called
Nisaab. The Nisaab as fixed by Prophet Muhammad (P.B.U.H) is
as follows
Gold 87.48 Gram 7.50Tolas 1350 Grains .
Silver 612.36Gram 52.50Tolas 9450 Grains.

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Nisaab of cash, stock or bonds, other cash assets is the equivalent

amount of Gold or Silver. Nisaab is calculated by adding up the
cash value of all the assets such as gold, silver, currency etc. and if
it is equal TO or in excess of the minimum Nisaab as specified in
the above table, the Zakat is due at the rate of 2.5%. The payment
of Zakat is compulsory on the excess wealth or effects which is
equal to or exceeds the value of Nisaab, and which is possessed for
a full Islamic year. If such wealth decreases during the course of
the year and increases again to the value of Nisaab before the end
of the year, the Zakat then must be calculated on the full amount
that is possessed at the end of the year.
TYPES OF WEALTH ON WHICH ZAKAT IS IMPOSED:
1.
2.
3.
4.
5.

Gold and silver, in any form.

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

DISTRIBUTION OF ZAKAT:
1. Zakat should be given as soon as possible after it becomes
due.
2. All of the Zakat can be given to one person or to several
persons.
3. A poor man cannot be paid for his work from Zakat nor can
Zakat be given in payment of services, except to the people
appointed by the Islamic government to collect Zakat.
4. Zakat will only be valid if the recipient is made the owner of
that amount. If, for example, a few needy persons are fed a
meal from Zakat money, then Zakat will not be fulfilled as
they were not made owners of the food.

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5. Zakat cannot be given for the construction of Masjid,

Madrasah, Hospital, a well, a bridge or any other public
amenity.
6. Zakat can be paid in kind from the same merchandise on
which it is due, or alternatively, it could be paid in cash.

TYPES OF WEALTH ON WHICH ZAKAT IS NOT

IMPOSED:
1. On any metals other than gold or silver.
2. Fixtures and fittings of a shop, car, trucks or any delivery
vehicle etc., which is used in running business.
3. Diamonds, pearls, other precious or semi precious stones
which are for personal use.
4. There is no Zakat on personal residence, household furniture,
pots and pan, personal clothing, whether they are in use or not.
5. There is no Zakat on a person, whose liabilities exceed or
equal his assets. (Home Mortgage in this country is not to be
counted as personal liability for the Zakat purpose).
RECIPIENTS OF ZAKAT:
The recipients of Zakat, according to Quran are as follows: "Alms
are for the poor and the needy, and those employed to administer
(the funds); for those whose hearts have been (recently) reconciled
(to truth); for those in bondage and in debt; and for the wayfarer:
(Thus is it) ordained by Allah, and Allah is full of Knowledge and
Wisdom." (Quran 9:60)
1. FUQARA: people who are poor and who possess more than
their basic needs but do not possess wealth equal to Nisaab.
2. MASAKEEN: people who are destitute and extremely needy
to the extent they are forced to beg for their daily food
rations.

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3. AL-AMILEEN: people appointed by an Islamic

Government to collect Zakat.
4. MU-ALLAFATUL-QULUB: persons who have recently
accepted Islam and are in need of basic necessities who
would benefit from encouragement by Muslims which would
help strengthen their faith.
5. AR-RIQAAB: slaves who are permitted to work for
remuneration and have an agreement from their masters to
purchase their freedom on payment of fixed amounts.
6. AL-GHAARIMEEN: persons who have a debt and do not
possess any other wealth or goods with which they could
repay that which they owe. It is conditional that this debt was
not created for any un-Islamic purpose.
7. FI-SABILILLAH: persons who have to carry out an
obligatory deed which has become obligatory on them and
subsequently (due to loss of wealth) are unable to complete
that obligation.
8. IBN-US-SABEEL: persons who are travelers and during the
course of their journey do not possess basic necessities,
though they are well to do at home. They could be given
Zakat in order to fulfill travel needs to return home.
PERSONS WHO CANNOT BE GIVEN ZAKAT:
1. Zakat cannot be given to the descendants of Muhammad
(P.B.U.H);
2. Zakat cannot be given to parents and grandparents. In the
same manner one's children and grandchildren cannot be
given Zakat. A husband and wife cannot give Zakat to each
other.
VIRTUES OF ZAKAT: Allah says in the Quran: "The parable of
those who spend their wealth in the way of Allah is that of a grain
of corn. It grows seven ears and each ear has hundred grains.
Allah increases manifold to whom He pleases." (Quran 2:261)

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It is stated in the Hadith that by giving Zakat the following

benefits are derived:
1. Gain the pleasure of Allah.
2. Increase in wealth and protection from losses.
3. Allah's forgiveness and blessings.
4. Protection from the wrath of Allah and from a bad death.
5. A shelter on the Day of Judgment;
6. Security from seventy misfortunes.
THE PUNISHMENT FOR NOT GIVING ZAKAT:
Allah says in the Quran: "And there are those who hoard gold and
silver and do not spend it in the way of Allah, announce to them a
most grievous penalty (when) on the Day of Judgment heat will be
produced out of that wealth in the fire of Hell. Then with it they
will be branded on their forehead and their flanks and backs. (It
will be said to them) This is the treasure which you hoarded for
yourselves, taste then the treasure that you have been hoarding."
(Al-Quran 9:34-35)

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Ihram:
Ihram is the intention of the person willing to perform all rites of
'Umrah or Hajj . Each direction coming into Makkah has its own
Miqat. It is recommended that the one who intends to perform Hajj
makes Ghusl (a shower with the intention to purify one's self),
perfumes his body, but not his garments, and puts on a two piece
garment with no headgear. One piece to cover the upper part of the
body, and the second to cover the lower part. For a woman the
Ihram is the same except that she should not use perfumes at all
and her dress should cover the whole body decently, leaving the
hands and the face uncovered.
Talbeyah:
It is recommended to repeat the well known supplication of Hajj,
called Talbeyah, as frequently as possible from the time of Ihram
till the time of the first stoning of Jamrat Al-Aqabah in Mina. Men
are recommended to utter the Talbeyah aloud while women are to
say it quietly. Talbeyah is :
"Labbayka Allahumma Labbayk. Labbayka La Shareeka Laka
Labbayk. Inna-alhamda Wan-ntimata Laka Walmulk. La Shareek
Lak." (Here I am at your service. O my Lord, here I am. Here I am.
No partner do You have. Here I am. Truly, the praise and the
provisions are Yours, and so is the dominion. No partner do You
have.)
Tawaf:
When a Muslim arrives to Makkah, he should make Tawaf around
the Ka'bah, as a gesture of greeting Masjid Al-Haraam. This is
done by circling the Ka'bah seven times in the counterclockwise
direction, starting from the black stone with Takbeer and ending
each circle at the Black Stone with Takbeer, keeping the Ka'bah to
one's left. Then the pilgrim goes to Maqam Ibrahim (Ibrahim's
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Station), and performs two rak'ah behind it, close to it if possible,

but away from the path of the people making Tawaf. In all cases
one should be facing the Ka'bah when praying behind Maqam
Ibrahim.
Sa'i:
Sai is a walk between the mountains of SAFA and MARVA .Its
obligatory in hajj and if some one has the intention of Umrah his
umrah is completed with this obligation.
Stay at Arafat :
On the 9th day of Thul-Hijjah, the Day of Arafat, the pilgrims stay
in Arafat until sunset. The pilgrims pray Dhuhr and Asr at Arafat,
shortened and combined during the time of Dhuhr to save the rest
of the day for glorifying Allah and for supplication asking
forgiveness. A pilgrim should make sure that he is within the
boundaries of Arafat, not necessarily standing on the mountain of
Arafat.
Stoning Jamrat Al-Aqabah :
When the pilgrims arrive at Mina, they go to Jamrat Al-Aqabah
where they stone with seven pebbles glorifying Allah "Allah-u
Akbar" at each throw and calling on Him to accept their Hajj.
Sacrifice :
After stoning Jamrat Al-Aqabah, the pilgrim goes to slaughter his
sacrifice either personally or through the appointment of somebody
else to do it on his behalf. A pilgrim should slaughter either a
sheep, or share a cow or a camel with six others.

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Shaving the head or trimming the hair

The final rite on the tenth day after offering his sacrifice is to shave
one's head or to cut some of the hair. Shaving the head is, however,
preferable for it was reported that the Prophet p b u h prayed three
times for those who shaved their heads, when he said: "May
Allah's Mercy be upon those who shaved their heads."
Bukhari and Muslim. For women, the length of hair to be cut is
that of a finger tip.
Farewell Tawaf :
Farewell Tawaf is the final rite of Haj. It is to make another Tawaf
around the Ka'bah.
Types of Hajj:
1. Hajj Mufrad:All conditions of the Hajj Mufrad are same as
described above. One enters into the state of Ihram for Hajj
only and no Umra is performed before Hajj.
2. Hajj Tamattu :This is Hajj when Umra is performed
before the Hajj. The pilgrim removes Ihram for Umra on the
8th of Dul Hajj and re-enters into the state of Ihram again for
Hajj.
3. Hajj Qiran: In this Hajj, the pilgrim enters into the state of
Ihram for both Umra and the Hajj at one time.

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DEEN
Allah (swt) says:
(The deen (religion) before Allah (accepted by Allah) is
Islam.) [Quran 3:19]
The word deen and the word Islam were mentioned many times
in the Quran,
The word deen is used in the Arabic language to give different
meanings, most importantly are:
1-Subjugation, authority, and ruling
a. Allah (swt) subjugated people to obey him. Subjugated here is a
literal translation of the word deen.
b. Allah (swt) has authority over people. Authority here is
another literal translation of the word deen.
2-Obedience and submission due to subjugation.
3-The method and the habit.
4-Punishment, reward and judgment.
These four linguistic meanings constitute the concept of the word
deen in the Quran. Therefore, deen implies a comprehensive
system of life that is composed of four parts:
1-The ruler ship and the authority belong to Allah (swt) only.
2-The obedience and submission are to Allah (swt).
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3-The comprehensive system (intellectual and practical) is

established by this authority (Allah).
4-The reward given by this authority (Allah) to those who followed
the system and submitted to him and the punishment inflicted upon
those who rebel against it and disobey it.
Based on this definition of deen, we can conclude that it is a
submission, and worship by man for the creator, the ruler, the
subjugator in a comprehensive system of life with all its belief,
intellectual, moral and practical aspects.
After understanding this definition of the Arabic word deen, we
realize that it is not correct to translate it into English using the
word religion".
Definition of Shariah:
Definition of scholars. Shariah is
1:scholarly opinions based on Quran and Sunnah.
2:Khurram Murad suggests that Deen and Shariah are
synonymous. However, it is also equivalent to "Islamic Law"
3: by Khurram Murad suggests that Shariah is "eternal".
Also, "equally valid for all circumstances.
4: Qutb suggests that Shariah includes EVERY aspect of our
lives.
5: Qaradawi suggests Shariah is comprehensive; uses law
interchangeably with Shariah; considers "eternal"

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6: by various sources suggest an equivalence between

Shariah and Islamic Law.)
Basic sources of sharia
The meaning of Shariah ;
In literal meaning Shariah signifies:
Wide, Lightened and Straight Path,
In technical term it embodies the laws and orders
ordained by Allah Almighty, through his Prophets. All
Prophets came with one Deen but different Shariahs.
Islamic shariah is the last and for all times to come.
And unto thee have We revealed the scripture with
the truth confirming whatever scripture was before it
and a watcher over it so judge between them by that
which Allah hath revealed and follow not their desire
away from the truth which hath come unto thee
(Almaida 48)
The Function of Shariah:
Shariah is
1. To promote ma-arofat; Wajbat, Matlobat, Mubah
2. To prohibit from Munkrat ;Haram, Makroh.
1. Primary sources of Islamic law
Quran
Sunnah
2. Dependent sources of Islamic Law
Ijma
Qyas
Ijtahad.
1:Quran:
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Introduction:
It is the book lying down the basic framework and
out lines related to all kind of laws. The regulations
and legal orders and Laws are mainly referred to in
Sura Al-Baqra, Alnisa, Ale Imran,Al-Maida,AlTalaq,and Bani Israil but it is not restricted to any
specific part or Surahh.
Important Characteristics of Quran as main
source of law ;
Quran is the Constitution
It has same supremacy over general laws and other
sources which a constitution has over general laws.
Flexibility
Unalterable Nature of Quran.
THE QURAN AS SOURCE OF SHARIAH:
The Quran was revealed to the Prophet (pbuh)
gradually, over 23 years. The essence of its message
is to establish the oneness of God and the spiritual
and moral need of man for God. This need is fulfilled
through worship and submission, and has ultimate
consequences in the Hereafter.
The Quran is the word of God. Because of its
inimitable style and eloquence, and, above all, the
guidance and legal provisions it came with, it
ensures the worldly and next-worldly welfare of
humanity.
God Most High said, Verily, this Quran guides to
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that which is best, and gives glad tidings to the

believers who do good that theirs will be a great
reward. (Quran, 17: 9) And, There has come unto
you light from God and a clear Book, whereby God
guides those who seek His good pleasure unto paths
of peace. He brings them out of darkness unto light
by His decree, and guides them unto a straight
path. (Quran, 5: 15)
2: Sunnah
Meaning:
literal; way path, Road
Term; practices and words of the Holly Prophet
(PBUH)
24. SUNNAH AS A SOURCE:
The Sunnah is the second source of Islamic law.
Sunnah is an Arabic word which means "Method". It
was applied by the Prophet Muhammad (peace be
upon him) as a legal term to represent what he said,
did and agreed to. Its authority is derived from the
text of the Quran. The Quran says,
"For you the life of the Prophet is a model of
behaviour" (33:21).
Many books of traditions were compiled by the
companions of the Prophet (p.b.u.h.). These were
later on incorporated in the great collections of
Hadith (i.e. traditions) Books of Bukhari, Muslim etc.
The collectors of traditions adopted a very scientific
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system in collecting the Traditions. They did not

record any tradition except with the chain of
narrators. Every tradition gives the name of the last
narrator of the tradition from whom he learnt the
tradition and so on back to the Prophet or
Companion of the Prophet. The Sunnah, which is
established through reliable narrators, is fully
dependable as legal element.
The Quran and the Sunnah are complimentary. The
meaning of the Quran is general in nature, the
Sunnah makes it specific and particular. The Sunnah
explains the instructions of the Quran. The Quranic
injunction is sometimes implicit, the Sunnah makes it
explicit by providing essential ingredients and
details.
The Quran and the Sunnah are the primary sources
of Islamic law. Ijma (that is consensus of opinion of
scholars) and Qiyas (that is laws derived through
analogical deduction) are the secondary or
dependent sources of Islamic law or Shariah.
3: IJMA (CONSENSUS)
Ijma or the consensus of scholars signifies the
importance of delegated legislation to the Muslim
community. The Muslim society requires such a rule
making power to meet the practical problems for
implementation of Islamic Shariah (Islamic Law).
Ijma has been technically defined as the consensus
of the jurists of a certain period over a religious
matter. Ijma is considered a sufficient evidence for
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action because the Prophet of Islam said, "Muslim

(majority or main body) will never agree on a wrong
mailer". As such the agreement of the scholars of
Islam on any religious matter is a source of law in
Islam (Ref: Principles of Islamic Jurisprudence by M.
Hashim Kamali).
4:QIYAS
Qiyas is the fourth important source of Islamic law.
Qiyas means analogy. Qiyas or analogy is resorted to
in respect of problems about which there is no
specific provision in the Quran or the Sunnah of the
Prophet. In such issues the scholars have derived
law through analogical deduction on the basis of the
provisions of the Quran and the Sunnah on some
similar situation. The scholars have developed
detailed principles of analogical deductions or Qiyas
in the books of Islamic jurisprudence.
5:IJTIHAD.
Qiyas is a kind of Ijtihad. The Prophet has permitted
Ijtihad that literally means 'to exert'. Technically it
means to exert with a view to form an independent
judgement on a legal issue. ljtihad is the Islamic
method of facing the new situations and problems in
the light of the general principles of the book of Allah
(SWT), the Quran and the traditions of the Prophet
or the Sunnah.
Apart from Qiyas, there are other methods of Ijtihad
such as Istihsan (that is juristic preference from
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different interpretations) and Masalaha (that is moral

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

The Nature of Islamic Law

Islamic law, known as the shari 'ah, is the framework of ultimate
reality and the ethical guidance that Muslim scholars have derived
from the direct Revelation of Allah to man. Although Allah reveals
the pattern of ultimate truth indirectly through the workings of the
physical universe and in the observable nature of man, the ultimate
source of knowledge about both physical and metaphysical reality and therefore the ultimate source of the shari'ah - is the Qur'an.
This divine text was revealed directly in human language to the
Prophet Muhammad (saws), and is exemplified in the sunnah,
which reports the Prophet's understanding of this Final Revelation
as shown through his words and deeds.
All Revelation to the Jewish Prophets (saws) and to Jesus (saws) is
binding on Muslims unless specifically abrogated in the Qur'an.
The shari'ah is a specific form of the sharh' or path to God which
the Qur'an states was revealed to all the prophets of the Abrahamic
succession.
Since the major purpose of Islamic law is to guide man's search for
truth, shari'ah touches on both transcendent and material
experience. All aspects of every person's spiritual understandings
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and undertakings, which come under the rubric of purification, or

tazki 'yah, should be consciously subject to the reality-check of
Islamic law. This deeply spiritual nature of the shari' ah provides
the perspective for understanding and acting in accordance with the
ethical or moral standards that the creator has provided to guide
every person's and cornmunity's relations with other humans and
with the rest of Creation. The shari'ah therefore provides the
ultimate criteria for judgment on every aspect of one's individual
and social life.
Ethics and Morality in Islam:
The Definition of Morality:
The term morality can be used either
1. Descriptively to refer to a code of conduct put forward by a
society or some other group, such as a religion, or accepted
by an individual for his own behavior.
2. Normatively to refer to a code of conduct that, given
specified conditions, would be put forward by all rational
persons.
The Holy Qurn has repeatedly drawn our attention to Divine
laws of nature because the source and origin of these laws are
the Divine attributes which are a prerequisite for making a
human being into a moral being, so that he should, as far as his
human limitations allow, make the Divine Character,
The whole of the Holy Qurn is full with moral teachings, and
the entire canvas of the Divine plan of human existence on earth
is under its perview.
If we analyze its moral code we would find in it a world of
personal ethics, family morals, social morals, business, political
ethics, and literary ethics (e.g. 2:177-209; 2:215-242). In short
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there is not an aspect of human actions, psychological conditions,

circumstances, rights, excellence and etiquette which has been left
out of the Qur'nic moral teachings.
Importance of morality:
One of the most important aspects of a Muslim's life is for him to
have a high standard of morals. Since the beginning of Islam,
Prophet Muhammad (S.A.W.) was mainly concerned with teaching
and disciplining Muslims to have the best manners and the best
personal characteristics. His personal life and behavior were
reflective of his teachings, which were revealed to him by Allah
(S.W.T.). In the Noble Qur'an , in surat Al-Qalam, Allah (S.W.T.)
describes prophet Muhammad (S.A.W.) saying: And verily, you
(O Muhammad) are on an exalted standard of character. (Verse 4)
The prophet's (S.A.W.) high standard of manners made him a
model for all Muslims to follow. The prophet (S.A.W.) used to
emphasize how important good manners are for Muslims. For
example, Imams Bukhari and Muslim reported that the prophet
mentioned the following:

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

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

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

the one whose behavior is the most excellent; and the best of
you are those who are the best to their wives.

He even clarified that people will be on different levels in Paradise

based on their good manners saying:
The dearest and nearest among you to me on the Day of
Resurrection will be the one who is the best in conduct
Ethical system of Islam is different from other ethical systems
today.
Unlike other systems, the ethical system in Islam derives from a
divine source. This divine source is the revelation from Allah
(S.W.T). Therefore, this system cannot be changed, or manipulated
to fit our desires. It applies no matter what the time or place. This
system has not been changed for thousands of years, it cannot be
changed today, and it will never change until the Day of Judgment.
No one, no matter who has the authority to change or alter this
system, even if the whole world wants to change it. What was
considered good morals in the past will remain as good moral
throughout time. What was considered, as bad moral in the past
will remain as bad morals forever, even if society accepts it as a
norm. The system of ethics is not affected by cultural norms,
because Allah (S.W.T) is the One who determined what is
acceptable and not acceptable.
The Noble Qur'an is very detailed and clearly mentions the
significance of good manners, just like it mentions the importance
of belief, the importance of worship, and all our daily affairs.
The Noble Qur'an mentions several good acts of morality
repeatedly, for example:

Dealing with your parents in the best manner

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Being nice to your relatives and neighbors

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

The Noble Quran goes as far as to teach us the way that we should
walk. Allah (S.W.T.) says, in surat Luqman And, be moderate in
your walking. (Verse 19), and in surat Al-Furqan, Allah (S.W.T.)
says And the servants of the most Beneficent (Allah) are those
who walk on the earth in modesty. (Verse 63), and also, in surat
Al-Isra', Allah (S.W.T.) And walk not on earth with conceit and
arrogance. Verily, you can neither slit nor penetrate the earth, nor
can you attain a stature like the mountains in height. (Verse 37)
The Noble Qur'an also teaches us the way we should behave in a
gathering, Allah (S.W.T.) says, in surat Al-MujadilahO you who
believe! When you are told to make room in assemblies do so,
Allah will provide enough room for you. (Verse 11)
And unlike other ethical systems, Islam's moral system is a very
detailed and complete package. Islam addresses every aspect of
human life, no matter how minor. It is a complete packageit does
not lack anything that needs to be completed nor does it have any
defects that need to be amended.
It even guides us on the treatment of animals. The prophet
Muhammad (S.A.W.) said:

Fear Allah when you treat the animals, take care of them,
keep them in good health no matter whether you ride on them
or are raising them for their meat.
In another hadith, the prophet Muhammad (S.A.W.) said:
when you slaughter an animal, make your slaughter in the

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best manner. Let one of you sharpen his knife and give ease
to the animal (in order to reduce the pain).
In short, forbearance, honesty, truthfulness, steadfastness,
contentment, self-control, bravery, chastity, all these are moral
qualities of high values, yet these become a part of the list of good
moral qualities only if they are free of all ill-intentions.
First moral duty:
Honesty:
Islam orders the Muslim to be honest to him self and others. This
order repeatedly comes in the Noble Qur'an and the sayings of
Prophet Muhammad (SAWS). Islam orders the Muslim to tell the
truth even if it is against the teller's interest. Orders him not to
cheat or deceive other people. A Muslim is ordered by Allah to be
honest in his words and deeds, privately and publicly alike.
Implication of Honesty :
Honesty in words implies telling the truth in all cases and under all
conditions. Honesty also implies fulfilling the promise, whether
written or given orally, in text and spirit. Honesty also implies
giving the right advice to the one who asks for it.
Honesty also implies doing one's work as sincerely and as perfectly
as possible. Honesty also implies carrying out duties as fully as
possible whether the person is supervised or not. Honesty means
giving every person his due rights without his asking for these
rights.
Honesty means doing the right thing in the right way at the right
time. Honesty means objectivity in judgment, objectivity in
evaluation, and objectivity in decisions of all types. Honesty
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implies the right selection of personnel and the right promotion of

personnel, i.e., selection by merit and promotion by merit, not by
temper or favouritism or personal relations.
Honesty is a blanket term that covers a wide range of traits. It
covers telling the truth, sincerity in work, carrying out duties,
fulfilling one's word, objective judgments, and objective decisions.
Honesty is the opposite of lying, the opposite of bluffing, the
opposite of hypocrisy, the opposite of favoritism, and the opposite
of deceit.
External and Internal Honesty:
By external honesty means honesty, which is judged by other
people and internal honesty means honesty which is judged by the
person himself alone.
The reward of external honesty comes from Allah, from people,
and from the psychological satisfaction the honest person feels.
When you are honest, you are liked by God and people whom you
deal with. Your honesty gives you the social approval you need and
here comes the social value of honesty.
Further, when everybody is honest, a great deal of human problems
disappears including lying, cheating, bluffing, stealing, forgery,
and many other social diseases. In other words, honesty is
something you give and something you take: others enjoy your
honesty and you enjoy their honesty.
In the absence of honesty, many social diseases appear. If a person
is dishonest, he is ready to tell lies, to bribe, to be bribed, to distort
the truth, to cheat, to forge, to deceive others, and to break his
promises. A dishonest person is a totality of diseases. He is ready
to misbehave at any time. Each time he misbehaves, he causes a
great disturbance or harm to one person or to a group of persons or
to the whole nation, in some cases.
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Internal Honesty: Thus honesty is a factor in the psychological

health of the honest person himself and the health of other persons
whom he deals with. However, Islam emphasises internal honesty,
i.e., honesty which is judged by the person himself and cannot be
seen by other people.
It often happens that a person acts privately. Sometimes we act
with nobody seeing us. A believer in Allah feels that although no
person is watching him, Allah is watching. This continuous watch
of Allah develops the concept of internal honesty or conscience in
the believer. This means that internal honesty becomes an overall
strategy of the believer.
The Muslim is to be honest, internally and externally, privately and
publicly, whether observed by other people or not, whether he acts
or speaks. This overall honesty makes the Muslim confident of
himself, of his behaviour, and of his words and deeds. Honesty
makes the person feel that he trusts others and is trusted by others.
This mutual confidence makes the believer feel self-satisfied and
socially secure.
Honesty implies unity of behaviour, unity of standards, and
integrity of personality. Honesty implies being away from internal
conflicts, social conflicts and self-contradiction.
Building Honesty :
The important question, however, is this: how does Islam build
honesty in the Muslim? Islam builds ethical qualities in general
and honesty in particular in several ways:
1. Instructions. Allah orders the Muslim to be honest in all cases, in
all deeds and words, to himself and others.

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2. Reason. Allah shows the Muslim rationally that honesty is the

best policy, even on utilitarian bases.
3. Reward. Allah promises the honest person generous rewards in
the first life and in the second life.
4. Punishment. Allah threatens the dishonest person with severe
punishment for his dishonest behaviour.
5. Practice. Allah develops the habit of honesty in the Muslim
through actual practice, i.e., through fasting and prayer.
Thus Islam builds the habit of honesty in the Muslim through
direct instructions, through rational arguments, through the reward
and punishment principles, and through practice.

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And indeed you are of a great moral character

(Surah Al-Qalam68: 4).
Truthfulness comes at the top of the list of morals and Allah
considered it to be the foundation for all principles. Truthfulness,
besides being an honorable trait, is a necessity in all our public
lives and perhaps it is the greatest gate to happiness of individuals
as well as their entire communities. For example, when one wishes
to make a purchase, they will look for a salesperson that is known
for their honesty. The most just and accurate scale of measuring a
nations advancement is in the truthfulness of its people, whether in
words or deeds. It is a major crisis when trust is lost and this occurs
when people are dishonest in their dealings with one another.
When this happens, lying spreads among the people lying in
words, deeds and intentions. It is no surprise that Islamic law
opposes and prohibits lying and exalts truthfulness; it frequently
mentions truthfulness as a pre-condition for piety. Allah has
decreed that truthfulness leads to piety, so whoever loses their
truthfulness will in turn lose their piety. Allah says:
Oyou who have believed, fear Allah and be with those who are
true. (Surah At-Tawbah9: 119).
Allah praised Rasulullah (SAW) when Allah says:
And indeed you are of a great moral character (Surah AlQalam68: 4). It is an indication of the importance of having
honorable morals, as well a confirmation of their lofty rank in the
great Islamic structure. High morals are the protecting fortress
which Muslims seek security in and Rasulullah (SAW) pointed to
its importance when he said: I was sent to perfect honorable
morals. Truthfulness comes at the top of the list of morals and
Allah considered it to be the foundation for all principles.
Truthfulness, besides being an honorable trait, is a necessity in all
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our public lives and perhaps it is the greatest gate to happiness of

individuals as well as their entire communities
Islam considers truthfulness as the key to righteousness and lying
as the key to evil, as Rasulullah (SAW) said: Truthfulness leads to
righteousness and righteousness leads to Paradise. Lying leads to
evil and evil leads to the Hellfire Lying is an evil deception as
Rasulullah (SAW) said: The greatest deception is to intentionally
make your brother (in faith) believe something which you know to
be false. In fact, lying is one of the major signs of hypocrisy.
Rasulullah (SAW) said: The signs of a hypocrite are three: When
he speaks he lies, when he promises he is unfaithful and when he is
entrusted he betrays.
Lying cannot be a characteristic that a Muslim possesses
Rasulullah (SAW) said: A Muslim can have any characteristic
except lying and betrayal and when Rasulullah (SAW) was asked
whether a believer can lie or not he answered, No. This answer
should terrify those who care for their religion and dignity
provided that they have any faith and manhood in them in the first
place. Lying is cowardliness, degradation and a transgression of the
boundaries of Allah. The one who practices this evil act is
deserving of the curse of Allah and deprivation of His mercy.
Fulfilment of promise in islam:
One of the virtues talked about in the Holy Quran is Keeping
of the Promise or Covenant. It has been mentioned as one of
the special and distinct features of the faithful Mo-mineen.
Breaking of promise or breach of a covenant has been called
therein as one of the habits of the polytheist Mushrikeen and
hypocrite Munafeqeen.

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It is important to know that not keeping the word or breaking

of promise or trust is one of the offences that break the
relation of confidence and trust in the society and thus its
foundation. Fulfilling a promise, besides being an Islamic
right, is also a human right.
The Fulfillment of Promises in Quran:
Allah says:
And fulfill (every) covenant. Verily! The covenant will be
questioned about.
(Surah Isr 17:34)
And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when
you have covenanted.(Surah Nahl 16:91)
O you who believe! Fulfill (your) obligations. (Surah Maeda
5:1)
O you who believe! Why do you say that which you do not do?
Most hateful it is with Allah that you say that which you do not
do. (Surah Saff 61:2, 3)
Accodring to Hadith:
Abu Hurairah (RA) reported: Rasulullah (SAW) said Three are
the signs of a hypocrite: When he speaks, he lies; when he makes a
promise, he breaks it; and when he is trusted, he betrays his trust.
(Al-Bukhari) Another narration adds the words: Even if he
observes Saum (fasts), performs Salaat (prayer) and claims to be a
Muslim.
Its repetition here is meant to stress the point that a hypocrite is
recognized by breaking his promise
`Abdullah bin `Amr bin Al-`as (May Allah be pleased with him)
reported: The Messenger of Allah (PBUH) said, "Four are the
qualities which, when found in a person, make him a sheer
hypocrite, and one who possesses one of them, possesses one
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characteristic of hypocrisy until he abandons it. These are: When

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

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Fundamental Human ;Rights in Islam

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

1. The Right to Life

The first and the foremost basic right is the right to
live and respect human life. The Holy Quran lays
down:
Whosoever kills a human being without (any
reason like) man slaughter, or corruption on
earth, it is as though he had killed all
mankind ... (5:32)
As far as the question of taking life in retaliation for
murder or the question of punishment for spreading
corruption on this earth is concerned, it can be
decided only by a proper and competent court of law.
If there is any war with any nation or country, it can
be decided only by a properly established
government. In any case, no human being has any
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right by himself to take human life in retaliation or

for causing mischief on this earth. Therefore it is
incumbent on every human being that under no
circumstances should he be guilty of taking a human
life. If anyone has murdered a human being, it is as
if he has slain the entire human race. These
instructions have been repeated in the Holy Quran.
2. The Right to the Safety of Life:
Immediately after the verse of the Holy Quran which
has been mentioned in connection with the right to
life, God has said: "And whoever saves a life it is
as though he had saved the lives of all
mankind" (5:32). There can be several forms of
saving man from death. A man may be ill or
wounded, irrespective of his nationality, race or color.
If you know that he is in need of your help, then it is
your duty that you should arrange for his treatment
for disease or wound. If he is dying of starvation,
then it is your duty to feed him so that he can ward
off death. If he is drowning or his life is at stake,
then it is your duty to save him.
3. The Right to a Basic Standard of Life:
Speaking about the economic rights the Holy Quran
enjoins upon its followers:
And in their wealth there is acknowledged right
for the needy and destitute. (51:19)
The words of this injunction show that it is a
categorical and un- qualified order. Furthermore this

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injunction was given in Makkah where there was no

Muslim society in existence and where generally the
Muslims had to come in contact with the population
of the disbelievers. Therefore the clear meaning of
this verse is that anyone who asks for help and
anyone who is suffering from deprivation has a right
in the property and wealth of the Muslims;
irrespective of the fact whether he belongs to this
nation or to that nation, to this country or to that
country, to this race or to that race. If you are in a
position to help and a needy person asks you for
help or if you come to know that he is in need, then
it is your duty to help him. God has established his
right over you, which you have to honor as a Muslim.

4. Individual's Right to Freedom:

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

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5. The Right to Justice:

This is a very important and valuable right which
Islam has given to man as a human being. The Holy
Quran has laid down: "Do not let your hatred of a
people incite you to aggression" (5:2). "And do
not let ill-will towards any folk incite you so
that you swerve from dealing justly. Be just;
that is nearest to heedfulness" (5:8). Stressing
this point the Quran again says: "You who believe
stand steadfast before God as witness for
(truth and) fairplay" (4:135). This makes the point
clear that Muslims have to be just not only with
ordinary human beings but even with their enemies.
In other words, the justice to which Islam invites his
followers is not limited only to the citizens of their
own country, or the people of their own tribe, nation
or race, or the Muslim community as a whole, but it
is meant for all the human beings of the world.
Muslims therefore, cannot be unjust to anyone. Their
permanent habit and character should be such that
no man should ever fear injustice at their hands, and
they should treat every human being everywhere
with justice and fairness.
6. Equality of Human Beings:
Islam not only recognizes absolute equality between
men irrespective of any distinction of color, race or
nationality, but makes it an important and significant
principle, a reality. The Almighty God has laid down
in the Holy Quran: "O mankind, we have created you
from a male and female." In other words all human

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beings are brothers to one another. They all are the

descendants from one father and one mother. "And
we set you up as nations and tribes so that you
may be able to recognize each other" (49:13).
This means that the division of human beings into
nations, races, groups and tribes is for the sake of
distinction, so that people of one race or tribe may
meet and be acquainted with the people belonging to
another race or tribe and cooperate with one
another. This division of the human race is neither
meant for one nation to take pride in its superiority
over others nor is it meant for one nation to treat
another with contempt or disgrace, or regard them
as a mean and degraded race and usurp their rights.
"Indeed, the noblest among you before God are
the most heedful of you" (49:13
This has been exemplified by the Prophet in one of
his sayings thus: "No Arab has any superiority over a
non-Arab, nor does a non-Arab have any superiority
over an Arab. Nor does a white man have any
superiority over a black man, or the black man any
superiority over the white man. You are all the
children of Adam, and Adam was created from clay"
(al-Bayhaqi and al-Bazzaz). In this manner Islam
established equality for the entire human race and
struck at the very root of all distinctions based on
colour, race, language or nationality.
Equality of Men and Woman in Islam, and
their complementary nature to one another.

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In one sense, equality between men and

women is possible and reasonable because they
are both human, with similar souls, brains,
hearts, lungs, limbs, etc. In another sense,
equality between men and women is impossible
and an absurdity due to their natural
differences in physical, mental, emotional and
psychological
qualities,
inclinations
and
abilities. Between these two we must tread to
illuminate how they are equal, and how they
are complimentary.
If total equality between all members of the
same gender is impossible due to natural
differences in strengths and other qualities,
regardless of whether the gender is masculine
or feminine, then it is definitely impossible
between the two genders. Allah, the Exalted
and Almighty, says in the Glorious Qur'an:
(And of everything We have created pairs, that you
may remember (the Grace of Allah).[51:49]
Even atoms exhibit this dual quality with interrelated and complementary roles played by the
positive and negative particles and ions, yet
each is an integral part of the whole system of
the so called binary basis of all life. The science
of biology teaches us, all mammals have similar
traits in their molecular and glandular
structures that determine differences in gender.
These basic physical, psychological and sexual
traits have their definite effects on other
spheres of life.

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It is natural for a man to need and find

fulfillment with a woman and for a woman with
a man, since they are created one from the
other and for one another. They both are
inseparably bound to each other. Neither can
they find fulfillment except when in the
company of the other as legal and honorable
mate and spouse, as Allah (The Almighty) says
in His Majestic Book, the Qur'an, mentioned in
the two verses cited in the preface:
(O Mankind! We have created you from a male and a
female, and made you into nations and tribes, that
you may know one another. Verily, the most
honorable of you in the Sight of Allah is the believer
who has Taqwa (piety and righteousness). Verily,
Allah is All-Knowing, All-Aware.)[49:13]
In many instances Islam treats women as
equals to men. Some of them are given below.
In the coming sections we will expand on these
themes in various contexts throughout the
book.
1) Eqaulity in Basic Humanity
Both the male and the female are equal in
terms of their humanity. Islam does not
categorize women, for instance, as the source
of evil in the world for some & original sin that
caused Adam (Peace be Upon Him) to be
dismissed from Paradise, or to be the cause of
evil in the world by setting loose a Pandora's
box of vices, as some other religious doctrines
and fables teach.

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Allah, the Exalted and Almighty, states in the

Glorious Qur'an:
(O mankind! Be dutiful to your Lord, Who created
you from a single person (Adam), and from him
(Adam) He created his wife (Eve), and from them
both He created many men and women...)
[75:36-40]
Allah illustrated in the verses that He created
both sexes from one single source. There is no
difference between the two gender in terms of
qualifications
in
humanity,
and
each
complements the other as the two genders of
the species. Islam has abolished and abrogated
all the previous unjust laws that demoted
women as inferior in quality and nature. The
Prophet of Allah (Peace be Upon Him) said:
Verily, women are the twin halves of men.
[Abu Dawood #234 , Tirmidhi #113 &
others]
2) Equality in Religious Obligations
Equal religious duties and rituals are required
from both women and men. Testimony of Faith
(Shahaadah),
Prayer
(Salah),
Obligatory
Charity
(Zakah),
Fasting
(Saum),
and
Pilgrimage (Hajj) are equally required of both
genders. In some cases the requirements are a
bit easier on women to alleviate their special
cases of hardship.
3) Equality in Rewards and Punishments
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Both males and females have similar rewards

for obedience and penalties for disobedience in
this world and the Hereafter. As stated by Allah
in the Glorious Qur'an:
(Whoever does righteous acts, whether male or
female, while he is a believer, verily, to him We will
give a good life, and We shall pay them certainly a
reward in proportion to the best of what they used to
do.)[16:97]
4) Equality in Preservation of Honor and
Nobility
Women have the same moral obligations and
are entitled to the same general rights as men
in guarding chastity, integrity and personal
honor and respect, etc. No double standards
are allowed. For instance, those who falsely
accuse a chaste woman of adultery or
fornication are publicly punished, just as if a
man is slandered. Allah, the Exalted, states in
the Glorious Qur'an:
(And those who accuse chaste women, and produce
not four witnesses, flog them with eighty lashes, and
reject their testimony forever. Indeed, they are those
who are disobedient to Allah.)[24:4]
5) Equality in Financial Dealings and Property
Ownership
Women are equally qualified and allowed to engage in
financial dealings and property ownership. According to
Islamic law women can own, buy, sell and undertake any
financial transaction without the need for guardianship, and
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without any restrictions or limitations - a situation unheard

of in many societies until modern times.
6) Equality in Education and Cultivation
Islam entitles women to the same rights as
men in terms of education and cultivation. The
Prophet of Allah (Peace be Upon Him) said, as
reported and authenticated by the scholars of
prophetic traditions:
Seeking knowledge is compulsory for each and every
Muslim (i.e. both male and female).
[Ibn Majah #224 al-Baihaqi and verified]
Muslim scholars collectively agreed that the
word Muslim when used in revealed scriptures
includes both male and female, as we indicated
in parenthesis. Thus, Islam entitles women to
the same right of education in order to
understand the religious and social obligations,
and obligated them both to raise their children
in the best manner, in accordance with the
right Islamic guidance. Of course women have
certain obligations in bringing up their children
that are commensurate to their abilities and
men have complementary obligations to
finance, protect and maintain according to their
added responsibilities in the family unit.
The Prophet (Peace be Upon Him) said:
Whoever takes care of two girls until they reach
puberty, he and I will come on the Day of
Resurrection like this. The Messenger of Allah

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(peace be upon him) then joined his fingers to

illustrate this.
[Muslim #2631]
About female slave girls, the Prophet of Allah
(Peace be Upon Him) said:
Whoever has a female child with him (under his
guardianship from slavery), and trains her in the best
behavior, and teaches her well, and then frees and
marries her, will have a double reward.
[Bukhari #97 & Muslim #154 ]

The Status of Woman in Islam

from "Islam in focus" By Hammuda AbdulAti, PH.D.

The status of woman in Islam constitutes no problem. The

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

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In order to understand what Islam has established for woman,

there is no need to deplore her plight in the pre-Islamic era or
in the modern world of today. Islam has given woman rights
and privileges which she has never enjoyed under other
religious or constitutional systems. This can be understood
when the matter is studied as a whole in a comparative
manner, rather than partially. The rights and responsibilities
of a woman are equal to those of a man but they are not
necessarily identical with them. Equality and sameness are
two quite different things. This difference is understandable
because man and woman are not identical but they are
created equals. With this distinction in mind, there is no
problem. It is almost impossible to find even two identical
men or women.
This distinction between equality and sameness is of
paramount importance. Equality is desirable, just, fair; but
sameness is not. People are not created identical but they are
created equals. With this distinction in mind, there is no room
to imagine that woman is inferior to man. There is no ground
to assume that she is less important than he just because her
rights are not identically the same as his. Had her status been
identical with his, she would have been simply a duplicate of
him, which she is not. The fact that Islam gives her equal
rights - but not identical - shows that it takes her into due
consideration, acknowledges her, and recognizes her
independent personality.
It is not the tone of Islam that brands woman as the product
of the devil or the seed of evil. Nor does the Qur'an place
man as the dominant lord of woman who has no choice but to
surrender to his dominance. Nor was it Islam that introduced
the question of whether or not woman has any soul in her.
Never in the history of Islam has any Muslim doubted the
human status of woman or her possession of soul and other
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fine spiritual qualities. Unlike other popular beliefs, Islam

does not blame Eve alone for the First Sin. The Qur'an makes
it very clear that both Adam and Eve were tempted; that they
both sinned; that God's pardon was granted to both after their
repentance; and that God addressed them jointly. (2:35-36);
7:19, 27; 20:117-123). In fact the Qur'an gives the impression
that Adam was more to blame for that First Sin from which
emerged prejudice against woman and suspicion of her
deeds. But Islam does not justify such prejudice or suspicion
because both Adam and Eve were equally in error, and if we
are to blame Eve we should blame Adam as much or even
more.
The status of woman in Islam is something unique,
something novel, and something that has no similarity in any
other system. If we look to the Eastern Communist world or
to the democratic nations, we find that woman is not really in
a happy position. Her status is not enviable. She has to work
so hard to live, and sometimes she may be doing the same job
that a man does but her wage is less than his. She enjoys a
kind of liberty which in some cases amounts to libertinism.
To get to where she is nowadays, woman struggled hard for
decades and centuries. To gain the right of learning and the
freedom of work and earning, she had to offer painful
sacrifices and give up many of her natural rights. To establish
her status as a human being possessing a soul, she paid
heavily. Yet in spite of all these costly sacrifices and painful
struggles, she has not acquired what Islam has established by
a Divine decree for the Muslim woman.
The rights of woman of modern times were not granted
voluntarily or out of kindness to the female. Modern woman
reached her present position by force, and not through natural
processes or mutual consent or Divine teachings. She had to
force her way, and various circumstances came to her aid.
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Shortage of manpower during wars, pressure of economic

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

1. Woman is recognized by Islam as a full and equal

partner of man in the procreation of humankind. He is
the father; she is the mother, and both are essential for
life. Her role is not less vital than his. By this
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partnership she has an equal share in every aspect; she

is entitled to equal rights; she undertakes equal
responsibilities, and in her there are as many qualities
and as much humanity as there are in her partner. To
this equal partner- ship in the reproduction of human
kind God says:
O mankind! Verily We have created your from a single
(pair) of a male and a female,m and made you into
nations and tribes that you may know each other...
(Qur'an, 49:13; cf. 4:1).
2. She is equal to man in bearing personal and common
responsibilities and in receiving rewards for her deeds.
She is acknowledged as an independent personality, in
possession of human qualities and worthy of spiritual
aspirations. Her human nature is neither inferior to nor
deviant from that of man. Both are members of one
another. God says:
And their Lord has accepted (their prayers) and
answered them (saying): 'Never will I cause to be lost
the work of any of you, be he male or female; you are
members, one of another... (3:195; cf 9:71;33:3536;66:19-21).
3. She is equal to man in the pursuit of education and
knowledge. When Islam enjoins the seeking of
knowledge upon Muslims, it makes no distinction
between man and woman. Almost fourteen centuries
ago, Muhammad declared that the pursuit of knowledge
is incumbent on every Muslim male and female. This
declaration was very clear and was implemented by
Muslims throughout history.

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4. She is entitled to freedom of expression as much as man

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

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who used to believe woman to be inferior to man

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

financial burdens are borne by him alone.
Secondly, in contrast, woman has no financial
responsibilities whatsoever except very little of her
personal expenses, the high luxurious things that she
likes to have. She is financially secure and provided for.
If she is a wife, her husband is the provider; if she is a
mother, it is the son; if she is a daughter, it is the father;
if she is a sister; it is the brother, and so on. If she has
no relations on whom she can depend, then there is no
question of inheritance because there is nothing to
inherit and there is no one to bequeath anything to her.
However, she will not be left to starve, maintenance of
such a woman is the responsibility of the society as a
whole, the state. She may be given aid or a job to earn
her living, and whatever money she makes will be hers.
She is not responsible for the maintenance of anybody
else besides herself. If there is a man in her position, he
would still be responsible for his family and possibly
any of his relations who need his help. So, in the
hardest situation her financial responsibility is limited,
while his is unlimited.
Thirdly, when a woman gets less than a man does, she
is not actually deprived of anything that she has worked
for. The property inherited is not the result of her
earning or her endeavors. It is something coming to
them from a neutral source, something additional or
extra. It is something that neither man or woman
struggled for. It is a sort of aid, and any aid has to be
distributed according to the urgent needs and
responsibilities especially when the distribution is
regulated by the Law of God.

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Now, we have a male heir, on one side, burdened with

all kinds of financial responsibilities and liabilities. We
have, on the other side, a female heir with no financial
responsibilities at all or at most with very little of it. In
between we have some property and aid to redistribute
by way of inheritance. If we deprive the female
completely, it would be unjust to her because she is
related to the deceased. Likewise, if we always give her
a share equal to the man's, it would be unjust to him.
So, instead of doing injustice to either side, Islam gives
the man a larger portion of the inherited property to
help him to meet his family needs and social
responsibilities. At the same time, Islam has not
forgotten her altogether, but has given her a portion to
satisfy her very personal needs. In fact, Islam in this
respect is being more kind to her than to him. Here we
can say that when taken as a whole the rights of woman
are equal to those of man although not necessarily
identical (see Qur'an, 4:11-14, 176).
9. In some instances of bearing witness to certain civil
contracts, two men are required or one man and two
women. Again, this is no indication of the woman being
inferior to man. It is a measure of securing the rights of
the contracting parties, because woman as a rule, is not
so experienced in practical life as man. This lack of
experience may cause a loss to any party in a given
contract. So the Law requires that at least two women
should bear witness with one man. if a woman of the
witness forgets something, the other one would remind
her. Or if she makes an error, due to lack of experience,
the other would help to correct her. This is a
precautionary measure to guarantee honest transactions
and proper dealings between people. In fact, it gives
woman a role to play in civil life and helps to establish
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justice. At any rate, lack of experience in civil life does

not necessarily mean that women is inferior to man in
her status. Every human being lacks one thing or
another, yet no one questions their human status
(2:282).
10.
Woman enjoys certain privileges of which man is
deprived. She is exempt from some religious duties,
i.e., prayers and fasting, in her regular periods and at
times of confinement. She is exempt from all financial
liabilities. As a mother, she enjoys more recognition and
higher honor in the sight of God (31:14-15;46:15). The
Prophet acknowledged this honor when he declared that
Paradise is under the feet of the mothers. She is entitled
to three-fourths of the son's love and kindness with onefourth left for their father. As a wife she is entitled to
demand of her prospective husband a suitable dowry
that will be her own. She is entitled to complete
provision and total maintenance by the husband. She
does not have to work or share with her husband the
family expenses. She is free to retain, after marriage,
whatever she possessed before it, and the husband has
no right whatsoever to any of her belongings. As a
daughter or sister she is entitled to security and
provision by the father and brother respectively. That is
her privilege. If she wishes to work or be selfsupporting and participate in handling the family
responsibilities, she is quite free to do so, provided her
integrity and honor are safeguarded.
11.
The standing of woman in prayers behind man
does not indicate in any sense that she is inferior to him.
Woman, as already mentioned, is exempt from
attending congregational prayers which are obligatory
on man. But if she does attend she stands in separate
lines made up of women exclusively . This is a

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regulation of discipline in prayers, and not a

classification of importance. In men's rows the head of
state stands shoulder to shoulder to the pauper. Men of
the highest ranks in society stand in prayer side by side
with other men of the lowest ranks. The order of lines
in prayers is introduced to help every one to concentrate
in his meditation. It is very important because Muslim
prayers are not simply chanting or the sing-a-song type.
They involve actions, motions, standing, bowing,
prostration, etc. So if men mix with women in the same
lines, it is possible that something disturbing or
distracting may happen. The mind will become
occupied by something alien to prayer and derailed
from the clear path of mediation. The result will be a
loss of the purpose of prayers, besides an offense of
adultery committed by the eye, because the eye-by
looking at forbidden things - can be guilty of adultery
as much as the heart itself. Moreover, no Muslim man
or woman is allowed during prayers to touch the body
of another person of the opposite sex. If men and
women stand side by side in prayer they cannot avoid
touching each other. Furthermore, when a woman is
praying in front of a man or beside him, it is very likely
that any part of her dressed body may become
uncovered after a certain motion of bowing or
prostrating. The man's eye may happen to be looking at
the uncovered part, with the result that she will be
embarrassed and he will be exposed to distraction or
possibly evil thoughts. So, to avoid any embarrassment
and distraction to help concentrate on mediation and
pure thoughts, to maintain harmony and order among
worshippers, to fulfill the true purposes of prayers,
Islam has ordained the organization of rows, whereby
men stand in front lines, and women behind the

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children.Anyone with some knowledge of the nature

and purpose of Muslim prayerscan readily understand
the wisdom of organizing the lines of worshippers in
this manner.
12.
The Muslim woman is always associated with an
old tradition known as the "veil". It is Islamic that the
woman should beautify herself with the veil of honor,
dignity, chastity, purity and integrity. She should refrain
from all deeds and gestures that might stir the passions
of people other than her legitimate husband or cause
evil suspicion of her morality. She is warned not to
display her charms or expose her physical attractions
before strangers. The veil which she must put on is one
that can save her soul from weakness, her mind from
indulgence, her eyes from lustful looks, and her
personality from demoralization. Islam is most
concerned with the integrity of woman, with the
safeguarding of her morals and morale and with the
protection of her character and personality (cf. Qur'an,
24:30-31).
13.
By now it is clear that the status of woman in
Islam is unprecedentedly high and realistically suitable
to her nature. Her rights and duties are equal to those of
man but not necessarily or absolutely identical with
them. If she is deprived of one thing in some aspect, she
is fully compensated for it with more things in many
other aspects. The fact that she belongs to the female
sex has no bearing on her human status or independent
personality, and it is no basis for justification of
prejudice against her or injustice to her person. Islam
gives her as much as is required of her. Her rights
match beautifully with her duties. The balance between
rights and duties is maintained, and no side overweighs

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the other. The whole status of woman is given clearly in

the Qur'anic verse which may be translated as follows:
And women shall have rights similar to the rights
against them, according to what is equitable; but man
have a degree (of advantage as in some cases of
inheritance) over them (2:228).
This degree is not a title of supremacy or an
authorization of dominance over her. It is to correspond
with the extra responsibilities of man and give him
some compensation for his unlimited liabilities. The
above mentioned verse is always interpreted in the light
of another (4:34).
It is these extra responsibilities that give man a degree
over woman in some economic aspects. It is not a
higher degree in humanity or in character. Nor is it a
dominance of one over the other or suppression of one
by the other. It is a distribution of God's abundance
according to the needs of the nature of which God is the
Maker. And He knows best what is good for woman
and what is good for man. God is absolutely true when
He declares:
O mankind! reverence your GuardianLord, Who created you
from a single person, and created of
like nature his mate,
and from them twain scattered (like
seeds) countless men and
women (4:1).
Arabia the Cradle of Islam

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The Arabian peninsula is the cradle of Islam. Islam was "born" in

it, and "grew up" in it, and was already "full-grown" when it came
out of it. It was in the Arabian cities of Makkah and Medina that
the classic Islamic identity was evolved, and Islam actually
"jelled." A grasp of the geography of Arabia, therefore, is necessary
for the understanding of the drift of its history.
Following is a synopsis of the geography of the Arabian peninsula:
Arabia, like any other region, has the kind of terrain that molds and
modifies those who live in it and move through it. It's a stern, grim
and a hospitable land, and is or was, until the obtrusion of oil, a
constant challenge for survival to the wits of man. His survival in it
depended upon his ability to come to terms with it.
Contrary to popular notions, Arabia is not all a wilderness of sand.
It has considerable variety in the configuration of its surface, the
salient features of which are broiling sand, mauve mountains,
jagged gulches, grotesque peaks spiking a copper sky, friable
rocks, flinty plains, startling geometrical and conical shapes of
crags, constantly shifting sand dunes and oases, and mirages of
lakes, streams and gardens.
Arabia is the world's largest peninsula but the Arabs themselves
call it Jazirat-ul-Arab (the Island of Arabia), which in a sense it is.
Bounded on the east by the Persian Gulf, on the south by the
Arabian Sea, and on the west by the Red Sea, it is bounded on the
north by the great "sand sea" of the Syrian desert.
In configuration, Arabia is a vast plateau rising gently from east to
west. Except for Yemen and the valleys interspersed in the western
mountain ranges, the whole country is sandy or rocky, and dry and
barren.

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Following are the political divisions of the Arabian peninsula

(1992):
1. The Kingdom of Saudi Arabia
2. The Republic of Yemen
3. The Sultanate of Oman
4. The United Arab Emirates
5. The State of Qatar
6. The State of Bahrain
7. The State of Kuwait
Vegetation :
Vegetation is generally very sparse due to lack of rain and due to
the high salt content of the soil. True trees are rare, and shrubs are
common. All plants have had to adapt themselves to the conditions
of desert existence.
The date-palm grows wherever there is water. It is the most
important cultivated tree in the whole peninsula. Date fruit is the
staple of many Arabs, and the tree supplies valuable wood and
other by-products.
The principal cereals of Arabia are wheat, barley, oats, maize and
millet. Coffee grows in Yemen; and cotton grows, in varying
quantities, in Yemen and in Oman. The mango fruit has been
successfully cultivated in the oases of Al-Hasa province of Saudi
Arabia, and the coconut palm grows in Oman. Such "forests" as
Arabia has, are a few clusters of junipers in the highlands of
Yemen.

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The Ecology of Arabia The most important component of

the ecology of the Arabian peninsula is water. Its presence or
absence has shaped its history to a great extent. Settlers were
attracted to the site of Makkah in Hijaz by the presence of the
spring as Zamzam. Assured by the availability of its tart waters in
all seasons, they built the city of Makkah around it.
The hydrosphere of the region consists of wells, torrents and flashfloods. The whole area is devoid of rivers and streams with the
exception of the sixty-mile long Hajar in the Republic of Yemen.
But even this is not a perennial stream; it becomes a stream only
when torrential rains fall in its basin.
A new and complex factor of tremendous geopolitical significance
is the presence of vast reservoirs of oil in the Arabian peninsula. In
1900 the whole peninsula was thinly populated, and was desolate,
poverty-stricken and isolated. It was one of the few regions in the
world almost untouched by western influence. Then came oil and
everything changed.Life in Saudi Arabia and in the other oil
producing sheikdoms in the Persian Gulf was transformed by the
effects of the new wealth spectacular fortunes, rapid economic
development, the arrival of foreign labor, international clout
perhaps more radically than life has been transformed anywhere
else at any time in human experience.
The most important animal in Arabia was the camel. The Arabian
camel is the single-humped variety, or dromedary, as against the
two-humped camel of Central Asia, the Bactrian. The dromedary
has flat, broad, thick-soled cloven hoofs that do not sink into the
sand, and it can travel long distances in the desert. The milk of the
camel formed an important part of the diet of the desert Arabs, and
camel hair was used by them to make their tents. The camel,
therefore, was indispensable for survival in the desert.
Political Conditions in Arabia before Islam:

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The most remarkable feature of the political life of Arabia before

Islam was the total absence of political organization in any form.
With the exception of Yemen in the south-west, no part of the
Arabian peninsula had any government at any time, and the Arabs
never acknowledged any authority other than the authority of the
chiefs of their tribes. The authority of the tribal chiefs, however,
rested, in most cases, on their character and personality, and was
moral rather than political.
The Arabs lived, generation after generation, century after century,
without a government of any kind. Since there was no government,
there was no law and no order. The only law of the land was
lawlessness. In the event a crime was committed, the injured party
took law in its own hands, and tried to administer "justice" to the
offender. This system led very frequently to acts of horrendous
cruelty.
If the Arab ever exercised any modicum of restraint, it was not
because of any susceptibility he had to questions of right or wrong
but because of the fear of provoking reprisals and vendetta.
Vendetta consumed whole generations of Arabs. Since there were
no such things as police, courts or judges, the only protection a
man could find from his enemies, was in his own tribe. The tribe
had an obligation to protect its members even if they had
committed crimes. Tribalism or asabiyya (the clan spirit) took
precedence over ethics. A tribe that failed to protect its members
from their enemies, exposed itself to ridicule . Ethics, of course,
did not enter the picture anywhere.
Since Arabia did not have a government, and since the Arabs were
anarchists by instinct, they were locked up in ceaseless warfare.
War was a permanent institution of the Arabian society. The desert
could support only a limited number of people, and the state of
inter-tribal war maintained a rigid control over the growth of
population. But the Arabs themselves did not see war in this light.
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To them, war was a pastime or rather a dangerous sport or a

species of tribal drama, waged by professionals, according to old
and gallant codes, while the "audience" cheered. Eternal peace held
no appeal for them, and war provided an escape from drudgery and
from the monotony of life in the desert. They, therefore, courted
the excitement of the clash of arms. War gave them an opportunity
to display their skills at archery, fencing and horsemanship, and
also, in war, they could distinguish themselves by their heroism
and at the same time win glory and honor for their tribes. In many
cases, the Arabs fought for the sake of fighting, whether or not
there was a cause belli.
Economic Conditions :
Economically, the Jews were the leaders of Arabia. They were the
owners of the best arable lands in Hijaz, and they were the best
farmers in the country. They were also the entrepreneurs of such
industries as existed in Arabia in those days, and they enjoyed a
monopoly of the armaments industry.
Slavery was an economic institution of the Arabs. Male and female
slaves were sold and bought like animals, and they formed the
most depressed class of the Arabian society.
The most powerful class of the Arabs was made up by the
capitalists and money-lenders. The rates of interest which they
charged on loans were exorbitant, and were especially designed to
make them richer and richer, and the borrowers poorer and poorer.
The most important urban centers of Arabia were Makkah and
Yathrib, both in Hijaz. The citizens of Makkah were mostly
merchants, traders and money-lenders. Their caravans traveled in
summer to Syria and in winter to Yemen. They also traveled to
Bahrain in the east and to Iraq in the northeast. The caravan trade
was basic to the economy of Makkah, and its organization called
for considerable skill, experience and ability.
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Social Conditions :
Arabia was a male-dominated society. Women had no status of any
kind .The number of women a man could marry was not fixed.
When a man died, his son "inherited" all his wives except his own
mother. A savage custom of the Arabs was to bury their female
infants alive. Even if an Arab did not wish to bury his daughter
alive, he still had to uphold this "honorable" tradition, being unable
to resist social pressures.
Drunkenness was a common vice of the Arabs. With drunkenness
went their gambling. They were compulsive drinkers and
compulsive gamblers.
The State of Religion in Pre-Islamic Arabia
The period in the Arabian history which preceded the birth of Islam
is known as the Times of Ignorance. Judging by the beliefs and the
practices of the pagan Arabs, it appears that it was a most
appropriate name. The Arabs were the devotees of a variety of
"religions" which can be classified into the following categories.
1. Idol-worshippers or polytheists. Most of the Arabs were
idolaters. They worshipped numerous idols and each tribe had its
own idol or idols and fetishes. They had turned the Kaaba in
Makkah, which according to tradition, had been built by the
Prophet Abraham and his son, Ismael, and was dedicated by them
to the service of One God, into a heathen pantheon housing 360
idols of stone and wood.
2. Atheists This group was composed of the materialists and
believed that the world was eternal.
3. Zindiqs They were influenced by the Persian doctrine of
dualism in nature. They believed that there were two gods

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representing the twin forces of good and evil or light and darkness,
and both were locked up in an unending struggle for supremacy.
4. Sabines. They worshipped the stars.
5. Jews When the Romans destroyed Jerusalem in A.D. 70, and
drove the Jews out of Palestine and Syria, many of them found
new homes in Hijaz in Arabia. Under their influence, many Arabs
also became converts to Judaism. Their strong centers were the
towns of Yathrib, Khayber, Fadak and Umm-ul-Qura.
6. Christians. The Romans had converted the north Arabian tribe
of Ghassan to Christianity. Some clans of Ghassan had migrated to
and had settled in Hijaz. In the south, there were many Christians
in Yemen where the creed was originally brought by the Ethiopian
invaders. Their strong center was the town of Najran.
7. Monotheists There was a small group of monotheists present in
Arabia on the eve of the rise of Islam. Its members did not worship
idols, and they were the followers of the Prophet Abraham. The
members of the families of Muhammad p.b.u.h, the future prophet,
and Ali ibn Abi Talib, the future caliph, and most members of their
clan the Banu Hashim belonged to this group.
Education among the Arabs before Islam
Among the Arabs there were extremely few individuals who could
read and write. Most of them were not very eager to learn these
arts. Some historians are of the opinion that the culture of the
period was almost entirely oral. The Jews and the Christians were
the custodians of such knowledge as Arabia had. The greatest
intellectual accomplishment of the pagan Arabs was their poetry.
They claimed that God had bestowed the most remarkable qualities
of the head upon the Greeks (its proof is their science and
philosophy); of hand upon the Chinese (its proof is their
craftsmanship); and of the tongue upon the Arabs (its proof is their
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eloquence). Their greatest pride, both before and after Islam, was
their eloquence and poetry. The importance of poetry to them can
be gauged by the following testimony:
In nomad Arabia, the poets were part of the war equipment of the
tribe; they defended their own, and damaged hostile tribes by the
employment of a force which was supposed indeed to work
mysteriously, but which in fact consisted in composing dexterous
phrases of a sort that would attract notice, and would consequently
be diffused and remembered widely. (Mohammed and the Rise of
Islam, 1931)
Muhammad P.B.U.H to Adnan
According to Islamic prophetic tradition, Muhammad was
descended from Adnan. Tradition records the genealogy from
Adnan to Muhammad comprises 21 generations. "The following is
the list of chiefs who are said to have ruled the Hejaz and to have
been the patrilineal ancestors of Muhammad."[1]

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

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76 AD Khuzaimah ()
43 AD Mudrikah ()
10 AD Elias ()
23 BC Mudar ()
56 BC Nizar ()
89 BC Ma'ad ()
122 BC Adnan ()

BIOGRAPHY OF PROPHET MUHAMMAD (pbuh)

Dr. A. Zahoor and Dr. Z. Haq
(Copyright 1990, 1997, 1998 All Rights Reserved)

Prophet Muhammad (s) was born in 570 CE in Makkah (Bakka,

Baca, Mecca). His father, Abdullah, died several weeks before his
birth in Yathrib (Medinah) where he went to visit his father's
maternal relatives. His mother died while on the return journey
from Medinah at a place called Abwa when he was six years old.
He was raised by his paternal grandfather 'Abd al Muttalib
(Shaybah) until the age of eight, and after his grandfathers death
by Abu Talib, his paternal uncle. 'Abd al Muttalib's mother, Salma,
was a native of Medinah and he was born and raised as a young
boy in Medinah before his uncle Muttalib brought him to Makkah
to succeed him. Many years before Muhammad's birth, 'Abd al
Muttalib had established himself as an influential leader of the
Arab tribe Quraish in Makkah and took care of the Holy
sanctuary Kabah. Makkah was a city state well connected to the
caravan routes to Syria and Egypt in the north and northwest and
Yemen in the south. Muhammad was a descendant of Prophet
Ismail through the lineage of his second son Kedar.
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Ka'bah is the first house of worship built on earth for the

worship of Allah, the One True God. It was re-built (raised from
the existing foundation) by Prophets Ibrahim (Abraham) and
Ismail (Ishmael). Allah is the proper name of the One True God,
creator and sustainer of the universe, who does not have a partner
or associate, and He did not beget nor was He begotten. Unlike the
word god, the word Allah does not have a plural or gender.
Under the guardianship of Abu Talib, Muhammad (s) began to earn
a living as a businessman and a trader. At the age of twelve, he
accompanied Abu Talib with a merchant caravan as far as Bostra in
Syria. Muhammad was popularly known as al-Ameen for his
unimpeachable character by the Makkans and visitors alike. The
title Al-Ameen means the Honest, the Reliable and the
Trustworthy, and it signified the highest standard of moral and
public life.
Upon hearing of Muhammads impressive credentials, Khadijah, a
rich merchant widow, asked Muhammad (s) to take some
merchandise for trade to Syria. Soon after this trip when he was
twenty-five, Khadijah proposed marriage to Muhammad through
a relative. Muhammad accepted the proposal. At that time,
Khadijah was twice widowed and forty years old. Khadijah (ra)
and Muhammad (s) were the parents of six children - four
daughters and two sons. His first son Qasim died at the age of two.
He was nicknamed Abul Qasim, meaning the father of Qasim. His
second son Abdullah died in infancy. Abdullah was also called
affectionately as Tayyab and Tahir because he was born after
Muhammads prophethood. The four daughters were: Zainab,
Ruqayyah, Umm Kulthum, and Fatimah (ra).
The Holy sanctuary Kabah was now filled with three hundred
sixty idols. The original, pristine message of Prophet Ibrahim was
lost, and it was mixed with superstitions and traditions of pilgrims
and visitors from distant places, who were used to idol worship and
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myths. In every generation, a small group of men and women

detested the pollution of Kabah and kept pure their practice of the
religion taught by Prophets Ibrahim and Ismail. They used to spend
some of their time away from this polluted environment in retreats
to nearby hills.
Muhammad (s) was forty when, during his one of many retreats to
Mount Hira for meditation during the month of Ramadan, he
received the first revelation from the Archangel Jibril (Gabriel).
On this first appearance, Gabriel (as) said to Muhammad: "Iqraa,"
meaning Read or Recite. Muhammad replied, "I cannot read," as
he had not received any formal education and did not know how to
read or write. The Angel Gabriel then embraced him until he
reached the limit of his endurance and after releasing said: "Iqraa."
Muhammads answer was the same as before. Gabriel repeated the
embrace for the third time, asked him to repeat after him and said:
"Recite in the name of your Lord who created! He created man
from that which clings. Recite; and thy Lord is most Bountiful, He
who has taught by the pen, taught man what he knew not."
These revelations are the first five verses of Surah (chapter) 96 of
the Quran. Thus it was in the year 610 CE the revelation began.
Muhammad (s) was terrified by the whole experience of the
revelation and fled the cave of Mt. Hira [Qur'an 81:19-29]. When
he reached his home, tired and frightened, he asked his wife:
cover me, cover me, in a blanket. After his awe had somewhat
abated, his wife Khadijah asked him about the reason of his great
anxiety and fear. She then assured him by saying: "Allah (The One
God) will not let you down because you are kind to relatives, you
speak only the truth, you help the poor, the orphan and the needy,
and you are an honest man. Khadijah then consulted with her
cousin Waraqa who was an old, saintly man possessing knowledge
of previous revelations and scriptures. Waraqa confirmed to her

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that the visitor was none other than the Angel Gabriel who had
come to Moses. He then added that Muhammad is the expected
Prophet. Khadijah accepted the revelation as truth and was the
first person to accept Islam. She supported her husband in every
hardship, most notably during the three-year boycott of the
Prophets clan by the pagan Quraish. She died at the age of sixtyfive in the month of Ramadan soon after the lifting of the boycott
in 620 CE.
Gabriel (as) visited the Prophet as commanded by Allah revealing
Ayat (meaning signs, loosely referred to as verses) in Arabic over a
period of twenty-three years. The revelations that he received were
sometimes a few verses, a part of a chapter or the whole chapter.
Some revelations came down in response to an inquiry by the
nonbelievers. The revealed verses were recorded on a variety of
available materials (leather, palm leaves, bark, shoulder bones of
animals), memorized as soon as they were revealed, and were
recited in daily prayers by Muslims [Qur'an 80:13-16]. Angel
Gabriel taught the order and arrangement of verses, and the
Prophet instructed his several scribes to record verses in that order
[Qur'an 75:16-19 and 41:41-42]. Once a year, the Prophet used to
recite all the verses revealed to him up to that time to Gabriel to
authenticate the accuracy of recitation and the order of verses
[Qur'an 17:106]. All the revealed verses (over a period of 23
years and ending in 632 CE) were compiled in the book known as
Quran. The name Quran appears in the revealed verses. The
Quran does not contain even a word from the Prophet. The
Qur'an speaks in the first person, i.e., Allah's commandments to
His creation. Gabriel also visited the Prophet throughout his
mission informing and teaching him of events and strategy as
needed to help in the completion of the prophetic mission. The
Prophets sayings, actions, and approvals are recorded separately in
collections known as Hadith.

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The mission of Prophet Muhammad (s) was to restore the worship

of the One True God, the creator and sustainer of the universe, as
taught by Prophet Ibrahim and all Prophets of God, and to
demonstrate and complete the laws of moral, ethical, legal, and
social conduct and all other matters of significance for the
humanity at large.
The first few people who followed this message were: his cousin
Ali, his servant Zayd ibn Harithah, his friend Abu Bakr and his
wife and daughters. They accepted Islam by testifying that:
"There is no Deity (worthy of worship) except Allah (The One
True God) and Muhammad is the Messenger of Allah."
Islam means peace by submission and obedience to the Will and
Commandments of God and those who accept Islam are called
Muslims, meaning those who have accepted the message of peace
by submission to God.
In the first three years of his mission forty people (men and
women) accepted Islam. This small group comprised of youth as
well as older people from a wide range of economic and social
background. The Prophet was directed by a recent revelation to
start preaching Islam to everyone. He then began to recite
revelations to people in public and invite them to Islam. The
Quraish, leaders of Makkah, took his preaching with hostility. The
most hostile and closest to the prophet was his uncle Abu Lahab
and his wife. Initially, they and other leaders of Quraish tried to
bribe him with money and power including an offer to make him
king if he were to abandon his message. When this did not work,
they tried to convince his uncle Abu Talib to accept the best young
man of Makkah in place of Muhammad and to allow them to kill
Muhammad. His uncle tried to persuade the Prophet to stop
preaching but the Prophet said: "O uncle, if they were to put the
sun in my right hand and the moon in my left hand to stop me from

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preaching Islam, I would never stop. I will keep preaching until

Allah makes Islam prevail or I die."
The Quraish began to persecute Muslims by beating, torture and
boycott of their businesses. Those who were weak, poor or slaves
were publicly tortured. The first person to die by this means was a
Muslim women by the name Umm Ammar (the mother of Ammar
Ibn Yasir). The Muslims from well-to-do families were physically
restrained in their homes with the condition that if they recant they
will be allowed freedom of movement. The Prophet was publicly
ridiculed and humiliated including frequent throwing of filth on
him in the street and while he prayed in the Kabah. In spite of
great hardships and no apparent support, the message of Islam kept
all Muslims firm in their belief. The Prophet was asked by God to
be patient and to preach the message of Quran. He advised
Muslims to remain patient because he did not receive any
revelation yet to retaliate against their persecutors. [Persecution]
When the persecution became unbearable for most Muslims, the
Prophet advised them in the fifth year of his mission (615 CE) to
emigrate to Abyssinia (modern Ethiopia) where Ashamah (Negus,
a Christian) was the ruler. Eighty people, not counting the small
children, emigrated in small groups to avoid detection. No sooner
had they left the Arabian coastline, the leaders of Quraish
discovered their flight. They decided to not leave these Muslims in
peace, and immediately sent two of their envoys to Negus to bring
all of them back. However, Negus allowed them to stay under his
protection after he investigated Muslim belief and heard the
revelations about Jesus and Mary (peace be upon them both),
which appears in Chapter 19, entitled Mary, of the Quran. The
emigrants were allowed freedom of worship in Abyssinia.
The Quraish then made life even more difficult for the Prophet by
implementing total ban on contact with the Prophets family (Bani
Hashim and Muttalib). The ban lasted for three years without the
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desired effect. Just before the ban was lifted, the Prophet was
contacted by the leaders of Quraish to agree to a compromise under
which they should all practice both religions (i.e., Islam and
Idolatry). Upon hearing this, the Prophet recited a revelation
(Chapter 109) he had just received and which ends with the words:
"... For you your religion and for me mine." The ban was lifted
when leaders of Quraish discovered that their secret document on
the terms of ban, which they had stored in Kabah, was eaten by
worms and all that was left were the opening words In Your name,
O Allah. The effects of the three-year boycott left the Prophet with
more personal sorrow when he lost his beloved wife Khadijah (ra)
and uncle Abu Talib soon after the ban was lifted.
After Khadijah's death in 620 CE, the Prophet married a
widowed Muslim woman, Sawdah (ra) who was fifty years old.
She and her husband had emigrated to Abyssinia in the early years
of persecution. After her husband died, she came back to Makkah
and sought Prophets shelter. The Prophet, recognizing her
sacrifices for Islam, extended his shelter by marrying her. Later in
the same year, the Prophet upon receiving the divine command in a
dream, after approval of Sawdah, contracted marriage to Aishah,
the daughter of his dear companion Abu Bakr. She joined the
Prophet in Medinah, completing the marriage contract. Sawdah
and Aishah (ra) were the only wives until he was fifty-six years
old.
After the death of his uncle Abu Talib, the Prophet went to Taif
(about 50 miles east, southeast of Makkah) to seek their protection.
They flatly refused and mocked at him, and severely injured him
by inciting their children to throw stones at him. Gabriel (as)
visited the Prophet here suggesting that the angels were ready to
destroy the town if he were to ask Allah for the punishment.
Nevertheless, the Prophet declined and prayed for future
generations of Taif to accept Islam [Taif]. It was on the return
journey from Taif that the verses from Surah Al Jinn (Chapter 72)
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were revealed. It indicated that the Quran is a book of guidance to

both the Jinns and Humankind.
Soon after the terrible disappointment at Taif, the prophet
experienced the events of al-Israa and al-Miraaj (621 CE). In the
Al-Israa, Gabriel (as) took the Prophet from the sacred Mosque
near Kabah to the furthest (al-Aqsa) mosque in Jerusalem in a
very short time in the latter part of a night. Here, Prophet
Muhammad met with previous Prophets (Abraham, Moses, Jesus
and others) and he led them in prayer. After this, in Al-Miraj, the
Prophet was taken up to heavens to show the signs of God [More...
The Dome of the Rock]. It was on this journey that five daily
prayers were prescribed. He was then taken back to Kabah, the
whole experience lasting a few hours of a night. Upon hearing this,
the people of Makkah mocked at him. However, when his specific
description of Jerusalem, other things on the way, and the caravan
that he saw on this journey including its expected arrival in
Makkah turned out to be true, the ridicule of the nonbelievers
stopped. The event of Israa and Miraaj is mentioned in the Quran
- the first verse of Chapter 17 entitled The Children of Israel.
In 622 CE, the leaders of the Quraish decided to kill the Prophet
and they developed a plan in which one man was chosen from each
of the Quraish tribes and they were to attack the Prophet
simultaneously. Gabriel informed the Prophet of the plan and
instructed him to leave Makkah immediately. The Prophet, after
making arrangements to return the properties entrusted to him by
several nonbelievers, left with Abu Bakr in the night he was to be
assassinated. They went south of Makkah to a mountain cave of
Thawr [see Qur'an 9:40], and after staying three nights they
traveled north to Yathrib (Medinah) about two hundred fifty miles
from Makkah. Upon discovery of his escape, the leaders of
Quraish put up a reward of one hundred camels on him, dead or
alive. In spite of all their best scouts and search parties, Allah
protected the Prophet and he arrived safely in Quba, a suburb of
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Medinah [Qur'an 28:85]. This event is known as the Hijra

(migration) and the Islamic calendar begins with this event. The
people of Aws and Khazraj in Medinah greeted him with great
enthusiasm in accordance with their pledge made at Aqaba less
than a year ago during the annual pilgrimage. One by one those
Muslims (men and women) of Makkah who were not physically
restrained, and who could make a secret exit, left for Medinah
leaving behind their properties and homes.
To insure the peace and tranquility, the Prophet proposed a treaty
defining terms of conduct for all inhabitants of Medinah. It was
ratified by all - Muslims, non-Muslim Arabs and Jews. After his
emigration to Medinah, the enemies of Islam increased their
assault from all sides. The Battles of Badr, Uhud and Allies
(Trench) were fought near or around Medinah. In these battles until
the year 627 CE, the nonbelievers with encouragement from Jews
and other Arabian tribes attacked the Prophet and Muslim
community. The Muslims while defending their city and religion
lost many men, which resulted in many widowed Muslim women
and numerous orphaned children. In these circumstances,
Prophet Muhammad (s) married several women during fifty-sixth
year up to the sixtieth year of his life. He did not contract any
marriage in the last three years of his life, following the revelation
limiting the number of wives up to a maximum of four. This is the
first time in the history of revealed scriptures that a limit on the
number of wives was imposed and the terms of conduct were
specified. The Prophet was instructed not to divorce any of his
wives after this revelation [Qur'an 33:52]. All of the ladies he took
as wives were either widowed or divorced, except Aishah.
The Prophet married Umm Salamah (ra) in 626 CE. Her husband
had died of wounds inflicted in the Battle of Uhud (625 CE). When
the Prophet asked her for marriage, she replied: "O Messenger of
God, I suffer from three shortcomings. I am a very jealous woman,
and I am afraid this might cause me to do things that you dislike.
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Secondly, I am an old woman. Finally, I have many children." The

Prophet answered: "Regarding your jealousy, I pray to God to
remove it from you. As for your age, we are similar in age. As for
the children, your children are mine." Thus it was that she agreed
to marry the Prophet. The Prophets marriage contract with Umm
Habibah (ra) was solemnized, by proxy, by Negus, King of
Abyssinia, in 628 CE.
Two of his wives, Juwayriah and Safiyah, were prisoners of war.
Both belonged to the family of the chief of their tribes and were set
free by the Prophet; they then gladly accepted Islam and were
pleased to become the Prophets wives. The Prophets marriages
provided security to women who would have otherwise remained
unmarried, unprotected, or felt humiliated. His marriages were also
a means of transmitting important teachings of Islam. The
Prophet's wives, called the "Mothers of the Believers,"[Qur'an
Surah 33, Verse 6 and the last part of Verse 53] showed themselves
as examples of proper Muslim womanhood. All his wives,
especially 'Aishah, transmitted many ahadith (sayings, deeds, and
actions) from Prophet Muhammad (s).
A year after the Battle of Allies (Trench), the Prophet and fifteen
hundred of his companions left for Makkah to perform the annual
pilgrimage (628 CE). They were barred from approaching the city
at Hudaybiyah, where after some negotiations a treaty was signed
allowing for them to come next year. This treaty facilitated
exchange of ideas among the people of the whole region without
interference. Many delegations from all regions of Arabia came to
the Prophet to investigate the teachings of Islam, and a large
number of people accepted Islam within a couple of years. The
Prophet sent many of his companions (who memorized the Qur'an
by heart) to new communities to instruct them about the practice of
Islam. More than fifty of them were murdered by non-believers.

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A few weeks after Hudaybiyah the Prophet sent letters to several

kings and rulers (including the two superpowers - Byzantines and
Persians) inviting them to Islam. Negus, the king of Abyssinia,
and the Ruler of Bahrain accepted Islam, and Emperor
Heraclius acknowledged Muhammads Prophethood. Among
rulers who accepted Islam but without any initiative from the
Prophet was Chakrawati Farmas, a Hindu King of Malabar
(located on the southwest coast of India).
About two years later at the end of 629 CE, the Quraish violated
the terms of the Treaty of Hudaybiyah by helping Banu Bakr in
the surprise attack on Bani Khuzaah who were allied with the
Prophet. Some of Bani Khuzahs men escaped and took shelter in
Makkah and they sought redress. However, the leaders of Quraish
did nothing. They then sent a message to the Prophet for help.
The Prophet, after confirming all the reports of the attack and
subsequent events, marched to Makkah with an army consisting
of three thousand Muslims of Medinah and Muslims from other
Arab communities that joined him on the way totaling ten
thousand Muslims. Before entering the city he sent word to
citizens of Makkah that anyone who remained in his home, or in
Abu Sufyans home, or in the Kabah would be safe. The army
entered Makkah without fighting and the Prophet went directly to
the Kabah. He magnified Allah for the triumphant entry in the
Holy city. The Prophet pointed at each idol with a stick he had in
his hand and said, "Truth has come and Falsehood will neither start
nor will it reappear" [Qur'an 17:81]. And one by one the idols fell
down. The Kabah was then cleansed by the removal of all three
hundred sixty idols, and it was restored to its pristine status for the
worship of One True God (as built by Prophets Ibrahim and
Ismail).
The people of the city expected general slaughter in view of their
persecution and torture of Muslims for the past twenty years.
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While standing by the Ka'bah, the Prophet (s) promised clemency

for the Makkans, stating: "O Quraish, what do you think that I am
about to do with you?" They replied, "Good. You are a noble
brother, son of a noble brother." The Prophet forgave them all
saying:
"I will treat you as Prophet Yousuf (Joseph) treated his brothers.
There is no reproach against you. Go to your homes, and you are
all free."
The Prophet also declared:
Allah made Makkah holy the day He created heavens and
earth, and it is the holy of holies until the Resurrection Day. It
is not lawful for anyone who believes in Allah and the last day
to shed blood therein, nor to cut down trees therein. It was not
lawful to anyone before me and it will not be lawful to anyone
after me.
The people of Makkah then accepted Islam including the staunch
enemies of the Prophet. A few of the staunchest enemies and
military commanders had fled Makkah after his entry. However,
when they received the Prophets assurance of no retaliation and no
compulsion in religion, they came back and gradually the message
of Islam won their hearts. Within a year (630 CE), almost all
Arabia accepted Islam. Among the Prophets close companions
were Muslims from such diverse background as Persia, Abyssinia,
Syria and Rome. Several prominent Jewish Rabbis, Christian
bishop and clergymen accepted Islam after discussions with the
Prophet.
One night in March 630 CE, Angel Gabriel visited the Prophet and
addressed him as: "O father of Ibrahim." A few hours later, the
Prophet received the news of the birth of his son from his wife
Mariah, and the Prophet named him Ibrahim. He was the only
child born after the six children from Prophets first wife Khadijah.
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Ibrahim died when he was ten months old. On the day of Ibrahim's
death, there was an eclipse of the sun. When some people began to
attribute it to the Prophet's bereavement, he said: "The sun and the
moon are two signs of the signs of God. Their light is not dimmed
for any man's death. If you see them eclipsed, you should pray
until they be clear."
The great change in Arabia alarmed the two superpowers,
Byzantines and Persians. Their Governors, particularly the
Byzantines, reacted with threats to attack Medinah. Instead of
waiting, the prophet sent a small army to defend the northmost
border of Arabia. In the remaining life of the Prophet, all of the
major battles were fought on the northern front. The Prophet did
not have a standing army. Whenever he received a threat, he called
the Muslims and discussed with them the situation and gathered
volunteers to fight any aggression.
The Prophet performed his first and last pilgrimage in 632 CE.
One hundred twenty-thousand men and women performed
pilgrimage that year with him. The Prophet received the last
revelation during this pilgrimage. Two months later, Prophet
Muhammad (s) fell ill and after several days died on Monday, 12
Rabi al-Awwal, the eleventh year after Hijra (June 8, 632 CE) in
Medinah. He is buried in the same place where he died.
Prophet Muhammad lived a most simple, austere and modest life.
He and his family used to go without cooked meal several days at a
time, relying only on dates, dried bread and water. During the day
he was the busiest man, as he performed his duties in many roles
all at once as head of state, chief justice, commander-in-chief,
arbitrator, instructor and family man. He was the most devoted
man at night. He used to spend one- to two-thirds of every night in
prayer and meditation. The Prophet's possession consisted of mats,
blankets, jugs and other simple things even when he was the virtual
ruler of Arabia. He left nothing to be inherited except a white mule
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(a gift from Muqawqis), few ammunition and a piece of land that

he had made a gift during his life time. Among his last words were:
"We the community of Prophets are not inherited. Whatever we
leave is for charity."
The Last Sermon of Prophet Muhammad
(Farewell Sermon)
Prophet Muhammad (SAWS) delivered his last sermon (Khutbah)
on the ninth of Dhul Hijjah (12th and last month of the Islamic
year), 10 years after Hijrah (migration from Makkah to Madinah)
in the Uranah Valley of mount Arafat. His words were quite clear
and concise and were directed to the entire humanity.
After praising, and thanking Allah he said:
"O People, lend me an attentive ear, for I know not whether
after this year, I shall ever be amongst you again. Therefore
listen to what I am saying to you very carefully and TAKE
THESE WORDS TO THOSE WHO COULD NOT BE
PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as
Sacred, so regard the life and property of every Muslim as a
sacred trust. Return the goods entrusted to you to their rightful
owners. Hurt no one so that no one may hurt you. Remember
that you will indeed meet your LORD, and that HE will indeed
reckon your deeds. ALLAH has forbidden you to take usury
(interest), therefore all interest obligation shall henceforth be
waived. Your capital, however, is yours to keep. You will
neither inflict nor suffer any inequity. Allah has Judged that
there shall be no interest and that all the interest due to Abbas
ibn Abdal Muttalib (Prophets uncle) shall henceforth be
waived

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Beware of Satan, for the safety of your religion. He has lost all
hope that he will ever be able to lead you astray in big things,
so beware of following him in small things.
O People, it is true that you have certain rights with regard to
your women, but they also have rights over you. Remember
that you have taken them as your wives only under Allahs
trust and with His permission. If they abide by your right then
to them belongs the right to be fed and clothed in kindness. Do
treat your women well and be kind to them for they are your
partners and committed helpers. And it is your right that they
do not make friends with any one of whom you do not approve,
as well as never to be unchaste.
O People, listen to me in earnest, worship ALLAH, say your
five daily prayers (Salah), fast during the month of Ramadan,
and give your wealth in Zakat. Perform Hajj if you can afford
to.
All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any
superiority over an Arab; also a white has no superiority over
black nor a black has any superiority over white except by
piety and good action. Learn that every Muslim is a brother to
every Muslim and that the Muslims constitute one
brotherhood. Nothing shall be legitimate to a Muslim which
belongs to a fellow Muslim unless it was given freely and
willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH and
answer your deeds. So beware, do not stray from the path of
righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME
AFTER ME AND NO NEW FAITH WILL BE BORN. Reason
well, therefore, O People, and understand words which I
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convey to you. I leave behind me two things, the QURAN and

my example, the SUNNAH and if you follow these you will
never go astray.
All those who listen to me shall pass on my words to others and
those to others again; and may the last ones understand my
words better than those who listen to me directly. Be my
witness, O ALLAH, that I have conveyed your message to your
people".
(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of
Imam Muslim also refers to this sermon in Hadith number 98.
Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628,
2046, 2085. Imam Ahmed bin Hanbal has given us the longest and
perhaps the most complete version of this sermon in his Masnud,
Hadith no. 19774.
One can heed words of wisdom and guidelines from the last
sermon (khutbah) of the prophet (SAWS). His sermons emphasized
on the following:

Sacredness of a Muslims life and property

The importance of propagating this message to all others (A
Muslims responsibility thus does not end by following the
religion)
A reminder that everyone is fully accountable for their deeds
and Allah (God) will take every person into account. If
everyone heeded to this fact alone, the world would be a
much better place today.
Hurt no one so that no one may hurt you. These words of
the prophet are self explanatory.
The prohibition of dealing with interest (Numerous accounts
in Quran and Hadith prohibit taking, giving or being a part of
any transaction dealing with interest).

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You will neither inflict nor suffer any inequity. These

words of the prophet are self explanatory.
The awareness of satan and how satan can work to deviate us
from the right path and doing evil things.
Rights of women over men and rights of men over women.
Treatment of women with kindness.
Modesty and chastity in women.
The importance of worshiping Allah (saying your five daily
prayers (Salah), fasting during the month of Ramadan, giving
charity (Zakat) and performing pilgrimage (Hajj).
Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)
The need to establish justice.
Islam is the final divine religion (Last prophet and Last
Book).

Influence of Islamic Civilization on Subcontinent

Muhammad Bin Qasim, the great Muslim hero and commander,
entered India as a conqueror and lived there for three years. He
introduced Islamic system and left an indelible impact of his
character and generosity. Islam, as a faith and system of life, won
many followers in India because of its simple and humanitarian
principles.
1. IMPACT ON RELIGION
Before the coming of Islam to India, the people were divided in
several religious factions and a deep struggle was going on
between Hinduism and other religions. Conditions, which
extremely perturbed the people, prevailed in the society. The
prevailing conditions were ripe for the introduction of a new
religious faith and system which would negate the existing
religious philosophies based on inhuman trends and customs.
When Islam was introduced to the people of the sub-continent, it
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attracted many followers because of its simple and easily

understandable principles. The introduction of Islam completely
transformed the Indian society into a well-knit social fraternal.
Islam and Hinduism basically differ in their attitude towards life.
Islam strongly believes in the concept of Tauheed and insists on
the equality of mankind before law. It does not entertain any
distinction among the people on the basis of such inhuman
principles as caste, creed and social status. Hinduism, on the other
hand believes in the multiplicity of gods and is based on the
unethical caste system which has divided society into privileged
and underprivileged classes.
Islam came as a blessing for the oppressed sections of India whose
life had become miserable because of the deep-rooted caste
system. Islam brought a new way of life for them which they had
never seen before in the Hindu society. The respectable way of life,
shown to them by Islam, gave them a feeling of being human
beings. Islam infused a different thinking and sentiments among
the people of the sub-continent.
The spread of Islam in the sub-continent, owes much to the selfless
and dedicated services of eminent sufis, mystics and religious
leaders such as Hazrat Data Ganj Bakhsh. Khawaja Mueen-ud-Din
Chishty, Sheikh Baha-ud-Din Zakria, Khawaja Bakhtyar Kaki,
Baba Fareed-ud-din Shakarganj, Nizam-ud-Din Olia. Mujadid Alf
Sani, Shah Wali Ullah and many others of those times.
Islam also made its impact on the Hindu temples and their
architecture began reflecting the Islamic way of construction. The
religious leaders of Hindus, also
influenced by the Islamic principles, reshaped their religious
philosophies in the light of Islamic values and principles. They
started advocating the Islamic principles of equality, love,
brotherhood and oneness of God in their teachings and impressed
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upon the people to abandon idol worship. The main leaders of

Hinduism, influenced by the teachings of Islam, were Chatnia who
introduced the Bhagti movement and Baha Ciuru Nanak. the
founder of Sikh religion.
2. IMPACT ON ART AND LITERATURE
Islam left its impact on Indian art and literature. People rejected the
out-dated and absurd customs of Hindu society and began adopting
new trends of life as preached by Islam. Native art and paintings
were influenced by Muslim thought and trend. The old languages
Sanskrit had a tinge of Arabic, Persian and laler on Turkish
language By the interaction of these languages new languages like
Urdu and Hindi emerged. Urdu later on became the language of
Muslims and left its impact on many other languages of India.
3. IMPACT ON ARCHITECTURE
The Muslim conquests of India left a considerable impact on the
Indian architecture and there was a unique development in art
during the Muslim rule. Muslim architecture frequently mingled
with the Hindu style of buildings The Hindu temples, their pillars
and domes reflected some glimpses of Muslim architecture. In the
new buildings red stone and marble was used which was a
significant characteristic of the Muslim way of construction.
4. IMPACT ON HISTORY
The arrival of Muslims in the sub-continent marks a new
development in the art of recording historical events. Historical
literature which existed before the arrival of the Muslims was
mostly legendary and not authentic. In a series of geographical
works the Arabs explained topography and political and cultural
geography of sub-continent entitled The Tarikh-ul-Hind wa al
Sindh, which is regarded as the first reliable historical record of
the sub-continent. It was translated from Arabic to Persian .
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Various branches of historiography developed during the sultanate

period which included World History and Dynastic History- The
Tabqat-e Nasiry and the Tarikh-e-Feroz are excellent
examples of historiography developed during this period.
Besides the above-mentioned areas Islam made its impact on every
other aspect of Indian society. A sense of homogeneity and oneness
developed in the social set-up after the arrival of the Muslims in
India. Indian society was now a well-knit and a sense of centralism
had evolved amongst the various sections of society. With the
arrival of the Muslims. India established relations with other
countries of the world. Diplomatic: and trade links were
established. This had a happy effect on the economy of India.
During the reign of Sher Shah Suri the public welfare sector was
given special attention. Roads and means of communication were
improved. New roads, hospitals, inns and post offices were
constructed for the convenience of the people. The first census was
held in the time of Muhammad Tughlak. Ala-ud-Din Khilji
introduced trade and agricultural reforms.
Great Muslim Scientists and Their
Contributions to the Fields Of Science
AL-RAZI (RHAZES)
(864-930 C.E.)
Abu Bakr Muhammad Ibn Zakariya al-Razi (864-930 C.E.) was
born at Ray, Iran. Initially he was interested in music but later on
he learnt Medicine, Mathematics, Astronomy, Chemistry and
Philosophy.
In medicine his contribution was so significant that it can only be
compared to that of Ibn Sina. Some of his works in Medicine e.g.
Kitab al-Mansoori, Al-Hawi, Kitab al-Mulooki, and Kitab al-Judari
everlasting fame. Kitab al-Mansoori which was translated into
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Latin in the 15th century, comprised ten volumes and dealt

exhaustively with Greco-Arab medicine. He became the first to
draw clear comparison between smallpox and chicken-pox. AlHawi was the largest medical encyclopedia composed by then. He
greatly favored cure through correct and regulated food and
psychological treatment. He was also an expert surgeon and was
the first to use opium for anesthesia.
He compounded medicines and designed several instruments used
in chemical investigations. One of his books called Kitab al-Asrar
deals with the preparation of chemical materials and their
utilization. He paved way for organic and inorganic Chemistry. He
was the first to produce sulphuric acid and prepared alcohol by
fermenting sweet products. His contribution as a philosopher is
also well known.
He has more than 200 outstanding scientific contributions to his
credit, out of which about half deal with Medicine and 21 concern
alchemy.
ABU'L WALEED MUHAMMAD IBN RUSHD
(AVERROES)
(1128-1198 C.E.)
Abu'l Waleed Muhammad Ibn Rushd, known as Averroes in the
West, was born in 1128 C.E. in Cordova.
Ibn Rushd made remarkable contributions in Philosophy, Logic,
Medicine, and Jurisprudence. In Medicine his well known book
Kitab al-Kulyat fi al-Tibb was written before 1162 C.E. Its Latin
translation was known as 'Colliget'. In it, Ibn Rushd had thrown
light on various aspects of Medicine including the diagnoses, cure
and prevention of diseases.
In Philosophy Tuhafut al-Tuhafut was written in response to
Ghazali's work. In Astronomy he wrote a treatise on the motion of
the sphere, Kitab fi-Harakat al-Falak.
Ibn Rushd's writings spread over 20,000 pages, the most famous of
which deal with Philosophy, Medicine and Jurisprudence. On

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Medicine alone he wrote 20 books. Regarding Jurisprudence, his

book Hidayat-al-Mujtahid wa-Nihayat-al-Muqtasid has been held
by Ibn Jafar Thahabi as possibly the best book on the Maliki
School of Fiqah. Ibn Rushd's writings were translated into various
languages. Aristotle was recognized in Europe because of Ibn
Rushd's deliberations on his work. How ever Ibn Ar Rushd was a
Heretic and believed in the Eternity of the World. As a person of
religious views he is not authentic.
ABU ALI HASAN IBN AL-HAITHAM (ALHAZEN)
(965-1040 C.E.)
The father of modern optics, Abu Ali Hasan Ibn al-Haitham was
one of the most eminent physicists, whose contributions to optics
and the scientific methods are outstanding. His scientific pursuits,
included Optics, Mathematics, Physics, Medicine and development
of scientific methods on each of which he has several outstanding
books.
He discovered the laws of refraction and carried out the first
experiments on the dispersion of light into its constituent colors.
His book Kitab al-Manazir was translated into Latin in the middle
Ages. In this work, he rejected the popular idea that eyes give out
light rays. Instead, he correctly deduced that eyes work when light
rays enter the eye from outside.
He dealt at length with the theory of various physical
phenomenons like shadows, eclipses, and the rainbow and
speculated on the physical nature of light. He is the first to describe
accurately the various parts of the eye and give the scientific
explanation of the process of vision. He also attempted to explain
binocular vision and gave the correct explanation of apparent
increase in the size of sun and moon when near the horizon. He is
known for the earliest use of camera obscure.
His research on catoptrics centered on spherical and parabolic
mirrors and spherical aberration. He made the important
observation that the ratio between the angle of incidence and

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refraction does not remain constant and investigated the

magnifying power of a lens.
In his book Mizan al-Hikmah, Ibn al-Haitham has discussed the
density of the atmosphere and studied atmospheric refraction. He
discovered the twilight only ceases and begins when the sun is 19
below the horizon. In Mathematics, he developed analytical
geometry by establishing linkage between algebra and geometry.
The list of his books runs to 200 or so.
ABU RAIHAN AL-BIRUNI
(973-1048 C.E.)
Al-Biruni was a versatile scholar and scientist who had equal
facility in Physics, Metaphysics, Mathematics, Geography,
Sociology, Astrology, Archeology and History.
His well known book Kitab al-Hind gives a graphic account of the
historical and social conditions of the sub-continent. His famous
book Qanoon-i Masoodi discusses several theories of Astronomy,
Trigonometry, solar, lunar and planetary motions and relative
topics. In al-Athar al-Baqia, he has attempted a connected account
of ancient history of nations and the related geographical
knowledge, discussed the rotation of the earth and has given
correct values of longitudes and latitudes of various places. His
Kitab al-Saidana, combines the Arabic and Indian knowledge on
Medicine. Kitab al-Jawahar deals with the properties of various
stones. The formula attributed to Newton was actually discovered
by him seven centuries before. He developed a new mathematical
formula to add geometrical progressions.
He was the first to take experiments related to astronomical
phenomenon. He ascertained that as compared with the speed of
sound, the speed of light is immense. He was authentic astrologer.
IBN CINA (AVECENNA)
(980-1037 C.E.)
Abu Ali al-Hussain Ibn Abdullah Ibn Sina was born in 980 C.E. at

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Afshana, near Bukhara.

He was the most famous physician, philosopher, encyclopedist,
mathematician and astronomer of his time. His major contribution
to medical science was his famous book Al-Qanoon, known as the
Canon in the West. The Qanun fi al-Tibb is an immense
encyclopedia of Medicine extending over a million words. His
important original contribution includes such advances as
recognition of the contagious nature of phthisis and tuberculosis;
distribution of diseases by water and soil and interaction between
psychology and health. In addition to describing pharmacological
methods the book described 760 drugs and became the most
authentic materia medica of the era. He was also the first to
describe meningitis and made rich contributions to Anatomy,
Gynecology and child health. His philosophical encyclopedia
Kitab al-Shifa was a monumental work, embodying a vast field of
knowledge from philosophy to science.
Ibn Sina also contributed to Mathematics, Physics and other fields.
In Physics his contribution comprised the study of different forms
of energy, heat, light and mechanical and such concepts as force,
vacuum and infinity, specific gravity and use of air thermo-meter.
JABIR IBN HAIYAN (JEBBER)
(BORN 1190 A.D.)
Jaber Ibn Haiyan, the alchemist Jebber of the middle Ages, is
generally known as the father of chemistry. Abu Musa Jabir Ibn
Haiyan, sometimes caled al-Harrani and al-Sufi, was the son of a
druggist (Attar). The precise date of his birth is the subject of some
discussion, but it is established that he practiced Medicine and
Alchemy in Kufa around 776 C.E. He is reported to have studied
under Imam Jafar Sadiq and the Ummayed prince Khalid Ibn
Yazid. In his early days, he practiced Medicine and was under the
patronage of the Barmaki Vizir during the Abbasid Caliphate of
Haroon al-Rashid. He shared some of the effects of the downfall of
the Barmakis and was placed under house arrest in Kufa, where he

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died in 803 C.E.

IBN ABBAS ZAHRAWI
(936-1013 C.E.)
Abul Qasim Khalaf ibn al-Abbas al-Zahrawi was born in 936 C.E.
in Zahra in the neighborhood of Cordova. He became one of the
most renowned surgeons and physicians of the Muslim era.
He is best known for his early and original breakthroughs in
surgery as well as for his famous medical encyclopedia called AlTasrif, which is composed of thirty volumes. Three volumes on
surgery specially focus on cauterization, removal of stone from the
bladder, dissection of animals, midwifery, styptics and surgery of
eye, ear and throat. He perfected several delicate operations,
including the removal of dead fetus and amputation.
Al Zahrawi was the inventor of several surgical instruments and
specialized in curing disease by cauterization.
Al Zahrawi was also an expert in dentistry, and his book contains
sketches of various instruments used thereof. He discussed the
problem of deformed teeth and developed the technique of
preparing artificial teeth and of replacement of defective teeth by
these. In Medicine, he was the first to describe in detail the unusual
disease, hemophilia.
ABU AL-NASR AL-FARABI
(870-950 C.E.)
Abu Nasr Muhammad Ibn al-Farakh al-Farabi was born in a small
village Wasij, near Farab in Turkistan in 259 A.H.(870 C.E.). As a
philosopher and scientist, he acquired great proficiency in various
branches of learning and is reported to have been expert in
different languages.
Farabi contributed considerably to Science, Philosophy, Logic,
Sociology, Psychology, Medicine, Mathematics and Music. He was
also an encyclopedist. Author of large number of books on several

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subjects embodying his original contribution; he came to be known

as the Secont Teacher (al-Muallam al-Sani) Aristotle being the
first. One of the important contributions of the Farabi was to make
the study of logic easier by dividing it into two categories viz.,
Takhayyul (idea) and Sabut (proof).
In Sociology he wrote several books out of which Ara Ahl alMadina al-Fadila became famous.
IBN AL-BAITAR
(DIED 1248 A.D.)
Abu Muhammad Abdullah Ibn Ahmad Ibn al-Baitar Dhiya al-Din
al-Malaqi was one of the greatest scientists of Muslim Spain and
was the greatest botanist and pharmacist of the Middle Ages. He
learned Botany from Abu al-Abbas al-Nabati,with whom he started
collecting plants in and around Spain on a plant collecting
expedition and traveled along the northern coast of Africa as far as
Asia Minor. The major stations he visited include Bugia,
Constantinople, Tunis, Tripoli, Barqa, Adalia and Syria. Ibn
Baitars major contribution, Kitab al-Jami fi al-Adwiya alMufrada, is one of the greatest botanical compilations dealing with
medicinal plants in Arabic. The encyclopedia comprises some
1,400 different items, largely medicinal plants and vegetables, of
which about 200 plants were not known earlier.
His second monumental treatise Kitab al-Mughni fi al-Adwiya alMufrada is an encyclopedia of Medicine. The drugs are listed in
accordance with their therapeutical value. Thus, its twenty different
chapters deal with the plants bearing significance to disease of
head, ear, eye etc.
ALI IBN RABBAN AL-TABARI
(838-870 A.D.)
Abu al-Hasan Ali Ibn Sahl Rabban al-Tabari was born in 838 A.D.
Professionally; Sahl was an extremely successful physician. He

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had command over Calligraphy, Astronomy, Philosophy,

Mathematics, Literature and Syriac and Greek languages.
The main cause behind his exaltation lies in his world-renowned
treatise Firdous-al-Hikmat. Spread over seven parts, Firdous alHikmat is the first ever medical encyclopedia which incorporates
all the branches of medical science in its folds.
Part One: Kulliyat-e-Tibb. This part throws light on contemporary
ideology of medical science in that era.
Part Two: Elucidation of the organs of the human body, rules for
keeping good health and comprehensive account of certain
muscular diseases.
Part Three: Description of diet to be taken in conditions of health
and disease.
Part Four: All diseases from head to toe.
Part Five: Description of flavor, taste and color.
Part Six: Drugs and poison.
Part Seven: Deals with diverse topics. Discusses climate and
astronomy. Also contains a brief mention of Indian medicine.
He has two more compilations to his credit namely Deen-o-Doulat
Hifz-al-Sehat.
NASEER AL-DIN AL-TUSI
(1201-1274 A.D.)
Abu Jafar Muhammad Ibn Muhammad Ibn al-Hasan Naseer al-Din
al-Tusi was born in Tus (Khurasan) in 1201 A.D. Naseer al-Din
was one of the greatest scientists, philosophers, mathematicians,
astronomers, theologians and physicians of the time and was a
prolific writer. He made significant contributions to a large number
of subjects. He wrote several treatises on different sciences and
subjects including Geometry, Algebra, Arithmetic, Trigonometry,
Medicine, Metaphysics, Logic, Ethics and Theology. In addition he
wrote poetry in Persian.
In Mathematics, his major contribution would seem to be in
trigonometry, which was compiled by him as a new subject in its

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own right for the first time. Also he developed the subject of
spherical trigonometry, including six fundamental formulas for the
solution of spherical right-angled triangles.
As the chief scientist of the observatory established under his
supervision at Maragh
a, he made significant contributions to Astronomy. The observatory
was equipped with the best possible instruments. He himself
invented an instrument turquet that contained two planes. His
book Akhlaq e Nasr became the most important work on ethics.
And Tajrid al-Aqaid was well known contribution on Islamic
scholastic Philosophy.
Major World Religions:
Hinduism - 4000 to 2500
BCE*
The origins of Hinduism can be traced to the Indus Valley
civilization sometime between 4000 and 2500 BC. Though
believed by many to be a polytheistic religion, the basis of
Hinduism is the belief in the unity of everything. This totality is
called Brahman. The purpose of life is to realize that we are part of
God and by doing so we can leave this plane of existence and
rejoin with God. This enlightenment can only be achieved by going
through cycles of birth, life and death known as samsara. One's
progress towards enlightenment is measured by his karma. This is
the accumulation of all one's good and bad deeds and this
determines the person's next reincarnation. Selfless acts and
thoughts as well as devotion to God help one to be reborn at a
higher level. Bad acts and thoughts will cause one to be born at a
lower level, as a person or even an animal.
Hindusfollowastrictcastesystemwhichdeterminesthestanding
ofeachperson.Thecasteoneisbornintoistheresultofthekarma
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fromtheirpreviouslife.Onlymembersofthehighestcaste,the
brahmins,mayperformtheHindureligiousritualsandhold
positionsofauthoritywithinthetemples.
Judaism - 2000
BCE
Judaism, Christianity and Islam all originated with a divine
covenant between the God of the ancient Israelites and Abraham
around 2000 BCE. The next leader of the Israelites, Moses, led his
people out of captivity in Egypt and received the Law from God.
Joshua later led them into the Promised Land where Samuel
established the Israelite kingdom with Saul as its first king. King
David established Jerusalem and King Solomon built the first
temple there. In 70 CE the temple was destroyed and the Jews were
scattered throughout the world until 1948 when the state of Israel
was formed.
Jews believe in one creator who alone is to be worshipped as
absolute ruler of the universe. He monitors peoples activities and
rewards good deeds and punishes evil. The Torah was revealed to
Moses by God and can not be changed though God does
communicate with the Jewish people through prophets. Jews
believe in the inherent goodness of the world and its inhabitants as
creations of God and do not require a savior to save them from
original sin. They believe they are God's chosen people and that
the Messiah will arrive in the future, gather them into Israel, there
will be a general resurrection of the dead, and the Jerusalem
Temple destroyed in 70 CE will be rebuilt.
Buddhism - 560 to 490
BCE

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Buddhism developed out of the teachings of Siddhartha Gautama

who, in 535 BCE, reached enlightenment and assumed the title
Buddha. He promoted 'The Middle Way' as the path to
enlightenment rather than the extremes of mortification of the flesh
or hedonism. Long after his death the Buddha's teachings were
written down. This collection is called the Tripitaka. Buddhists
believe in reincarnation and that one must go through cycles of
birth, life, and death. After many such cycles, if a person releases
their attachment to desire and the self, they can attain Nirvana. In
general, Buddhists do not believe in any type of God, the need for
a savior, prayer, or eternal life after death. However, since the time
of the Buddha, Buddhism has integrated many regional religious
rituals, beliefs and customs into it as it has spread throughout Asia,
so that this generalization is no longer true for all Buddhists. This
has occurred with little conflict due to the philosophical nature of
Buddhism.
Confucianism - 500
BCE
K'ung Fu Tzu (Confucius) was born in 551 BCE in the state of Lu
in China. He traveled throughout China giving advice to its rulers
and teaching. His teachings and writings dealt with individual
morality and ethics, and the proper exercise of political power. He
stressed the following values:

Li:ritual,propriety,etiquette,etc.
Hsiao:loveamongfamilymembers
Yi:righteousness
Xin:honestyandtrustworthiness
Jen:benevolencetowardsothers;thehighestConfucian
virtue
Chung:loyaltytothestate,etc.

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Unlike most religions, Confucianism is primarily an ethical system

with rituals at important times during one's lifetime. The most
important periods recognized in the Confucian tradition are birth,
reaching maturity, marriage, and death.
Jainism - 420
BCE
The founder of the Jain community was Vardhamana, the last Jina
in a series of 24 who lived in East India. He attained enlightenment
after 13 years of deprivation and committed the act of salekhana,
fasting to death, in 420 BCE. Jainism has many similarities to
Hinduism and Buddhism which developed in the same part of the
world. They believe in karma and reincarnation as do Hindus but
they believe that enlightenment and liberation from this cycle can
only be achieved through asceticism. Jains follow fruititarianism.
This is the practice of only eating that which will not kill the plant
or animal from which it is taken. They also practice ahimsa, nonviolence, because any act of violence against a living thing creates
negative karma which will adversely affect one's next life.
Taoism - 440
CE
Taoism was founded by Lao-Tse, a contemporary of Confucius in
China. Taoism began as a combination of psychology and
philosophy which Lao-Tse hoped would help end the constant
feudal warfare and other conflicts of his time. His writings, the
Tao-te-Ching, describe the nature of life, the way to peace and how
a ruler should lead his life. Taoism became a religion in 440 CE
when it was adopted as a state religion.
Tao, roughly translated as path, is a force which flows through all
life and is the first cause of everything. The goal of everyone is to
become one with the Tao. Tai Chi, a technique of exercise using
slow deliberate movements, is used to balance the flow of energy
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or "chi" within the body. People should develop virtue and seek
compassion, moderation and humility. One should plan any action
in advance and achieve it through minimal action. Yin (dark side)
and Yang (light side) symbolize pairs of opposites which are seen
through the universe, such as good and evil, light and dark, male
and female. The impact of human civilization upsets the balance of
Yin and Yang. Taoists believe that people are by nature, good, and
that one should be kind to others simply because such treatment
will probably be reciprocated.
Christianity - 30+ CE
Christianity started out as a breakaway sect of Judaism nearly 2000
years ago. Jesus, the son of the Virgin Mary and her husband
Joseph, but conceived through the Holy Spirit, was bothered by
some of the practices within his native Jewish faith and began
preaching a different message of God and religion. During his
travels he was joined by twelve disciples who followed him in his
journeys and learned from him. He performed many miracles
during this time and related many of his teachings in the form of
parables. Among his best known sayings are to "love thy neighbor"
and "turn the other cheek." At one point he revealed that he was the
Son of God sent to Earth to save humanity from our sins. This he
did by being crucified on the cross for his teachings. He then rose
from the dead and appeared to his disciples and told them to go
forth and spread his message.
Since Christianity and Judaism share the same history up to the
time of Jesus Christ, they are very similar in many of their core
beliefs. There are two primary differences. One is that Christians
believe in original sin and that Jesus died in our place to save us
from that sin. The other is that Jesus was fully human and fully
God and as the Son of God is part of the Holy Trinity: God the
Father, His Son, and the Holy Spirit. All Christians believe in

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heaven and that those who sincerely repent their sins before God
will be saved and join Him in heaven. Belief in hell and satan
varies among groups and individuals.
There are a multitude of forms of Christianity which have developed either because of
disagreements on dogma, adaptation to different cultures, or simply personal taste. For
this reason there can be a great difference between the various forms of Christianity they
may seem like different religions to some people.

Sikhism - 1500
CE
The Sikh faith was founded by Shri Guru Nanak Dev Ji in the
Punjab area, now Pakistan. He began preaching the way to
enlightenment and God after receiving a vision. After his death a
series of nine Gurus (regarded as reincarnations of Guru Nanak)
led the movement until 1708. At this time these functions passed to
the Panth and the holy text. This text, the Shri Guru Granth Sahib,
was compiled by the tenth Guru, Gobind Singh. It consists of
hymns and writings of the first 10 Gurus, along with texts from
different Muslim and Hindu saints. The holy text is considered the
11th and final Guru.
Sikhs believe in a single formless God with many names, who can
be known through meditation. Sikhs pray many times each day and
are prohibited from worshipping idols or icons. They believe in
samsara, karma, and reincarnation as Hindus do but reject the caste
system. They believe that everyone has equal status in the eyes of
God. During the 18th century, there were a number of attempts to
prepare an accurate portrayal of Sikh customs. Sikh scholars and
theologians started in 1931 to prepare the Reht Maryada -- the Sikh
code of conduct and conventions. This has successfully achieved a
high level of uniformity in the religious and social practices of
Sikhism throughout the world. It contains 27 articles. Article 1
defines who is a Sikh:

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"Any human being who faithfully believes in:

OneImmortalBeing,
TenGurus,fromGuruNanakDevtoGuruGobindSingh,
TheGuruGranthSahib,
TheutterancesandteachingsofthetenGurusand
thebaptismbequeathedbythetenthGuru,andwhodoesnot
oweallegiancetoanyotherreligion,isaSikh."

Islam - 622
CE
Islam was founded in 622 CE by Muhammad the Prophet, in
Makkah (also spelled Mecca). Though it is the youngest of the
world's great religions, Muslims do not view it as a new religion.
They belief that it is the same faith taught by the prophets,
Abraham, David, Moses and Jesus. The role of Muhammad as the
last prophet was to formalize and clarify the faith and purify it by
removing ideas which were added in error. The two sacred texts of
Islam are the Qur'an, which are the words of Allah 'the One True
God' as given to Muhammad, and the Hadith, which is a collection
of Muhammad's sayings. The duties of all Muslims are known as
the Five Pillars of Islam and are:
1. Recitetheshahadahatleastonce.
2. Performthesalat(prayer)5timesadaywhilefacingthe
KaabainMakkah.
3. Donateregularlytocharityviathezakat,a2.5%charitytax,
andthroughadditionaldonationstotheneedy.

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4. FastduringthemonthofRamadan,themonththat
MuhammadreceivedtheQur'anfromAllah.
5. MakepilgrimagetoMakkahatleastonceinlife,if
economicallyandphysicallypossible.
Muslims follow a strict monotheism with one creator who is just,
omnipotent and merciful. They also believe in Satan who
drives/Motivates people to sin and to transgress, and that all
unbelievers and sinners will spend eternity in Hell. Muslims who
sincerely repent and submit to God will return to a state of
sinlessness and go to Heavenly Paradise after death. Alcohol,
drugs, and gambling should be avoided and they reject racism.
They respect the earlier prophets, Abraham, Moses, and
Jesus/Iesous, but regard the concept of the divinity of Jesus as
blasphemous and do not believe that he was executed on the cross/
stake etc.

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