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Surah Al-Baqrah (284,285 & 286): The word Al-Baqra means “the Cow”. This
Madni Surah No. 20 of Holy Quran contains 286 verses and 40 sections,
rendering it the longest Surah in the Holy Quran and lies in Para No. 1, 2 & 3.
Following verse Nos. 284, 285 & 286 are related to FAITH:-
284: To Allah belongs whatever is in the heaven and whatever is in the earth;
and if you disclose whatever is in your heart or keep it hidden, Allah will call
you to account for it; then He will forgive whomsoever He pleases and punish
whomsoever He pleases, and Allah is Potent over every thing.
285: The Messenger believed in that which was sent down to him from his
Lord and the believers all accepted Allah and His angels and His Books and
His messengers saying this, 'that we do not differentiate in the matter of
having faith in any of His messengers' and submitted that we heard and
obeyed. Let there be your forgivene ss, O our Lord! And to you is our return.
286: Allah places not burden on any soul but to the extent of his strength
whatever good it earned is useful for it and whatever bad it earned is a loss
for it. O our Lord! Catch not us if we forget or miss the mark! O our Lord! And
place not heavy burden on us as you had placed on those before us. O our
Lord! Put not that burden onus of which we have no strength to bear! And
pardon us and forgive and have mercy on us. You are our Master; then help
us against the infidels .

Surah Al-Mominoon (1 to 11): The word Al-Muminoon has been taken from
the first verse of the Holy Quran . This Makki Surah No. 23 of Holy Quran
contains 118 verses and 6 sections, and lies in Para No. 18 of the Holy
Quran. Following verses Nos. 1 to 11 are related to Signs of Momin:-
1. Undoubtedly, the believers reached to their goal .
2. Those who beseech in their prayers.
3. And those who turn away from vain talk.
4. And those who are active in paying poor-due (Zakat).
5. And those who guard their private parts.
6. But from their wives or lawful handmaids who are the property of their
hand for (in their case) they are not to be blamed.
7. Then whoso desires anything more than these two, they are the
transgressors.
8. And those who regard their trusts and their covenant.
9. And those who keep watch to their prayers.
10. And those who keep watch to their prayers.
11. Who shall inherit the Paradise, they shall abide there in.

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Surah Al-Furqan (63 to 77): The word Al-Furqan means “separator of rights
from wrong”. This Makki Surah No. 25 of Holy Quran contains 77 verses and
6 sections, and lies in Para No. 18 & 19 of the Holy Quran. Following verse
Nos. 284, 285 & 286 are related to Social Ethics:-
63: And the bondmen of the Most Affectionate are those who walk on the
earth modestly and when the ignorant (jahil) address them, they say,
'peace'(greet).
64: And those who pass the night for their Lord in prostration and standing.
65: And those who request, 'O Our Lord', avert from us the torment of the
Hell; undoubtedly, its torment is inseparable.
66: Undoubtedly, that is a vile place of abode.
67: And those who when they expend neither exceed the limit nor they are
straitened and remain in between the two on the middle path.
68: And those who worship not any other god along with Al lah, soul not same
which Allah has forbidden unjustly and do not commit adultery; and
whosoever does this shall get the punishment.
69: The torment shall be multiplied to him on the Day of Resurrection, and he
shall abide therein forever disgraced.
70: But he who repents and believes and does good deeds, then Allah will
change the vices of such persons with virtues. And Allah is Forgiving,
Merciful.
71: And whosoever repents and does good deeds, then he turned towards
Allah in a manner as it was necessary.
72: And those who do not give false evidence and when they pass by
anything vain, pass on keeping their dignity.
73: And those who when they are reminded of the signs of their Lord fall not
there at deaf and blind.
74: And those who submit, 'O Our Lord ', grant us from our lives and offspring
the coolness of eyes and make us the leader of those who guard themselves
against evil.
75: Those shall be rewarded with the highest upper apartment of the
paradise, the recompense of their patience, and they will be received there in
with greetings and peace.
76: They shall abide therein forever, what a decent place of abode and
habitation.
77: Say you, 'you are of no value to my Lord, if you do not worship Him; then
indeed; you belied, therefore now there will be a cleaving torment.

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Surah Al-An’am (152, 153 & 154): This Makki Surah No. 06 of Holy Quran
contains 165 verses and 20 sections, and lies in Para No. 7 & 8 of the Holy
Quran. Following verse Nos. 152, 153 & 154 are related to Orders/ Ehkam:-
152: And do not approach the property of the orphans but in the best way,
until he reaches the maturity and fill up the measure and weight with justice.
We burden no soul but to its capacity, and when you speak, then say just,
even though it is a matter of your relative, and fulfill the covenant (promise)
of Allah. This He has en-joined you strictly that haply you may accept
admonition.
153: And that, this is My straight path, then follow it and follow not other
paths for they will deviate you from His path. This He has ordered you that
haply you may be self-restrained.
154: Again We gave the Book to Moosa (AS) for doing full favour upon him
who is righteous, and the details of everything, and a guidance and mercy
that haply they may believe in the meeting of their Lord.

Surah Al-Hujrat (1 to 18): The word Al-Hujrat is the plural of word Hujra
which means “the Room”. This Madni Surah No. 49 of Holy Quran contains 18
verses and 2 sections, and lies in Para No. 26 of the Holy Quran. Following
verses Nos. 1 to 18 are related to Adab-al-Nabi (Peace Be Upon Him):-
1. 'O believers! Exceed not over Allah and his Messenger and fear Allah.
Undoubtedly Allah Hears, Knows.
2. 'O believers! Raise not your voices above the voice of the
Communicator of unseen (the Prophet) and speak not loud in presence
of him as you shout to one another, lest your works become vain while
you are unaware.
3. Undoubtedly, those who lower down their voices in the presence of the
messenger of Allah those are they whose hearts Allah has tested for
piety. For them is forgiveness and great reward.
4. Undoubtedly, those who call you from behind your private apartments,
most of them are stupid.
5. And if they had patience, until you yourself come out to them that had
been better for them. And Allah is Forgiving, Merciful.
6. 'O believers! If any disobedient comes to you with any news make a
strict inquiry lest you may hurt any people improperly then remain
repenting on what you have done.
7. And know that the Messenger of Allah is among you. If he were to do
according to your liking in much of the affairs, you would then surely be
in trouble, but Allah has endeared the faith to you and has adorned it in

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your hearts and He has made infidelity, and iniquity and disobedience
hateful to you such persons are on the right course.
8. A grace and favour of Allah. And Allah is Knowing, Wise.
9. And if two groups of the Muslims fight each other, then make peace
between them, but if one of them commits excessiveness against the
other, then fight the one that has committed excessiveness ti ll it reverts
to the command of Allah. Then if it reverts rectify between them with
justice and do justice. Verily Allah loves the equitable.
10. Muslims are brothers, therefore make peace between the two brothers
and fear Allah that the mercy may be shown to you.
11. 'O believers! Let not the men scoff at the men, perchance they may be
better than those who scoff, and nor the women at other women,
perchance that they may be better than those women who scoff, and do
not taunt one another and nor call one another by nick-names. What a
bad name is, to be called a disobedient after being a Muslim, and those
who repent not, they are the unjust.
12. 'O believers! Avoid most suspicions, verily some suspicion is a sin and
do not look out for faults and do not backbite one another. Would any of
you like to eat the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Of Returning, Merciful.
13. 'O people! We created you from one man and one woman and made you
branches and tribes that you may recognize one another. Undoubtedly,
the most respected among you in the sight of Allah is he who is more
pious, verily, Allah is knowing, Aware.
14. The villagers said 'we have believed'. Say, you, 'you believed not, yes,
you rather say, we have surrendered', for the belief has not yet entered
in your hearts. But if you shall obey Allah ends His Messenger, He will
not make you to lose anything of your works. Surely, Allah is Forgiving,
Merciful.
15. The believers are only those who have believed in Allah and His
Messenger and then, have never doubted and have struggled with their
possession and their persons in the way of Allah. It is they who are
truthful.
16. Say you, 'do you tell Allah your religion? And Allah knows whatever is in
the heavens and whatever is in the earth. And Allah knows everything.
17. 'O beloved (prophet)! They take it as a favour to you that they have
become Muslims. Say you, 'do not place the favour of your Islam on me;
but rather Allah confers a favour upon you in that He has guided you to
Islam, if you are truthful.

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18. Undoubtedly, Allah knows the unseen of the heaven and of the earth,
and Allah is seeing your works.

Surah Al-Ahzab (6, 21, 40, 56, 57 & 58): The word Al-Ahzab means “the
clans”. This Madni Surah No. 33 of Holy Quran contains 73 verses and 9
sections, and lies in Para No. 21 & 22 of the Holy Quran. Following verse
Nos. 6, 21, 40, 56, 57 & 58 are related to Adab-al-Nabi (Peace Be Upon
Him):-
6: This prophet is the owner of the Muslims even more than their own selves
and his wives are their mothers. And blood relations are nearer to one
another in the Book of Allah than other Muslims and emigrants but that you
do any favour to your friends. This is inscribed in the Book.
21: Undoubtedly, you have the best in the following of the Messenger, for him
who hopes for Allah and the Last Day and remembers Allah much.
40: Mohammed is not the father of any of your men; yes He is the Messenger
of Allah and the last one among all the prophets. And Allah knows all things.
56: Undoubtedly, Allah and His angels send blessings on the prophet the
Communicator of unseen news, O you who believe! Send upon him blessings
and salute him fully well in abundance.
57: Undoubtedly, those who annoy Allah and His Messenger, Allah's curse is
upon them in the world and in the Hereafter and Allah has kept prepared for
them a degrading torment.
58: And those who hurt the believing men and believing women without doing
anything, they have taken over their heads a calumny and an open sin.

Surah Al-Hashar (18, 19 & 20): The word Al-Hashr means “the Gathering”.
This Madni Surah No. 59 of Holy Quran contains 24 verses and 3 sections,
and lies in Para No. 28 of the Holy Quran. Following verse Nos. 18, 19 & 20
are related to Thinking and Day of Judgment:-
18: 'O believers! Fear Allah and let every soul should see that what it sent
forth for the morrow' and fear Allah. Undoubtedly Allah is aware of your
doings.
19: And be not like those who have already forgotten Allah, and so He put
them in distress that they may not remember their own souls. It is they that
are disobedients.
20: The inhabitants of the Fire and the inhabitants of the Paradise are not
equal. The inhabitants of the Paradise they attained to their goal.

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Surah As-Saff (1 & 14): The word As-Saff means “the Rank”. This Madni
Surah No. 61 of Holy Quran contains 14 verses and 02 sections, and lies in
Para No. 28 of the Holy Quran. Following verses Nos. 1 & 14 are related to
Tafakar and Tadabar:-
1. Whatever is in the heavens and whatever is in the earth glorifies Allah
and He is the esteemed One, the Wise.
2. 'O believers! Why do you say, what you do not do?
3. Most hateful is it to Allah that you say, what you do not do.
4. Undoubtedly, Allah loves those who fight in His way arrayed in
ranks, as though they were a building cemented with molten lead.
5. And remember when Musa said to his people, 'O my people why do you
annoy me, though you know that I am the Messenger of Allah to you'
But when swerved, Allah caused their hearts to swerve; and Allah
guides not the disobedient people.
6. And remember when Issa son of Maryam, said, 'O children of Israel,
I am Allah's Messenger to you, confirming the previous Book Tourat
before me and conveying the glad news of the Messenger who will
come after me, his name is Ahmad! 'But when Ahmed came to them
with bright signs, they said, 'this is an open magic.'
7. And who is more unjust than he who forges a lie against Allah despite
the fact that he is being called towards Islam? And Allah guides not the
unjust people.
8. They desire to extinguish the light of Allah with their mouths and Allah
is to accomplish His light, even though the infidels may take it bad.
9. It is He Who has sent His Messenger with the guidance and the Religion
of Truth that he may cause it to prevail over all religions, though the
associates may take it bad.
10. 'O believers! Shall I tell you the trade which may save you from painful
torment?
11. Believe you in Allah and His Messenger and struggle in the way of Allah
with your wealth and persons. This isbetter for you, if you know.
12. He will forgive your sins and will make you enter the Gardens beneath
which flow streams and palaces of puritythat are in the gardens of
dwelling. This is the great triumph.
13. And He will bestow you one more favour which you love, help from Allah
and a near victory, so O beloved give glad tidings to the Muslims.
14. 'O believers! Be helpers of the religion of Allah as Issa son of Maryam
had said to his disciples, 'who are those who may help me being
towards Allah? The disciples said, 'we are the helpers of the religion of
Allah', then a party of the children of Israel believed and another party

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disbelieved. Then We helped the believers against their enemies, so

they overcame.

ISLAMIC LAW AND JURISPRUDENCE

Basic Concept: Islamic law refers to “Shariah”, which means “the way”, while
Islamic jurisprudence refers to “Fiqh” which means “ true understanding”. Fiqh
is making rulings and judgments from the evidence found in Shariah for the
resolution of conflict and discrepancy . Shariah is unchangeable as it is
directly derived from Quran and Sunnah, while Fiqah can be changed as it
comes from indirect sources. Shariah is law of Ibadat (worships) and Ma’mlat
(business transactions and dealing between Muslims); and Fiqh is the
science of how to apply this law. For example; smoking is not forbidden but
disliked because of its smell (as mentioned in Quran); but scholar ruled on
the base of this evidence of Quran (Shariah) that smoking is still forbidden.
History and Importance of Islamic law and Jurisprudence: Islamic law and
Jurisprudence developed through the following periods:
The period of Prophet Muhammad (Peace Be Upon Him): This period
gave birth to Islamic law. It covers the whole period of apostleship of Prophet
(PBUH) which starts from 610 A.D. and ends in 632 A.D. during this period
Quran and Sunnah was the only source of Islamic law.
The Period of Calips (Khulfa-e-Rashideen): This period started after
the death of Prophet Muhammad (PBUH), which starts from 632 A.D. to 661
A.D. This period was ruled out by four caliphs namely Hazrat Abu-Baker (573-
634 AD), Hazrat Umar (584-644 AD), Hazrat Usman (577-656 AD) and Hazrat
Ali (600-661 AD). Conquest of different territories outside Arabia also
resulted in development of Islamic law. During this period the companions
preserved the religion and conveyed it to the whole world by reaching at
different parts of the globe and performing the functions of rulers, generals,
judges and muftis.
The Period of Ummayad: In 661 A.D. First Muslim Civil War (first
Fitna) took place between, resultantly Ummayad governance was established
by Hazrat Mu’a Wiyah Ibn Abi Sufyan which remained in power from 661 A.D.
to 750 A.D. During this period Judges and Qazis were appointed who decided
matter in the light of Quran and Sunnah. The public law sphere was
standardized, codified and established. The first Islamic Jurisprudence
School was established, whose main purposes were to spread and teach the
message of Islam.
The Period of Abbasids (the Islamic Golden Age): The Abbasids who are
the cousins of Prophet Muhammad (PBUH), accused Ummayads dynasty for

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distortion and dilution of Islamic law, resultantly it was replaced by Abbasid

dynasty in 750 A.D and ended in 1258 A.D. During this period the concept of
constitutionalism was created. The Quran was analyzed; traditions of the
Prophet (PBUH) were collected and the jurisprudence of the sources of
Islamic Law were codified and written; the Qazis continued to handle cases
involving religious, family, property, and commercial law while substantial
area of criminal law was transferred from Qazi to the Government; and the
Legal scholars were encouraged to respect, examine and deduce the mode of
operation of the law within the Muslim Community. Hence, Islamic law
reached its full development.
Sources of Islamic Law and Jurisprudence: Source of Islamic law and
Jurisprudence comprise of two factors; 1) Primary Sources and 2) Secondary
Sources.
1. Primary Sources: Primary source of Islamic law and jurisprudence
includes a) The Holy Quran and b) Sunnah.
a. The Holy Quran: The Holy Quran is the first source of Islamic law,
wherein Allah has conveyed His message to the mankind by
revelation upon Prophet Muhammad (PBUH) t hrough Angel
Jibrael. It includes matters of faith, rituals of laws, ethical rules,
family law and civil and criminal laws.
b. The Sunnah of the Prophet (PBUH): The word Sunnah literally
means “habit” or “usual practice” of the prophet Muhammad
(PBUH). The Sunnah is the second most importan t primary source
of Islamic law. The authority of Sunnah is derived from the text of
Holy Quran as the Sunnah interprets, and clarifies the ambiguities
of the Holy Quran. The Sunnah includes the words, actions or
practices and approvals of the actions or practices of the Holy
Prophet Muhammad (PBUH). For example, the details of the acts
of prayer, fasting, alms-giving and pilgrimage were all illustrated
by the Sunna of the Prophet ( PBUH).
2. Secondary Sources: Secondary source of Islamic law and
jurisprudence includes a) Ijma (consensus), b) Qiyas (Analogical
reason) and c) Ijtihad.
a. Ijma (consensus of the Ummah): It is one of the secondary
sources of Islamic law. Ijma literally means “agreeing upon or
uniting in opinion”. It refers to the consensus of opinion of the
Muslim community over a religious matter. Prophet Muhammad
(PBUH) said: “Truly my Ummah will never agree together on an
error”. Ijma can operate only where Quran and the Hadith have not
clarified a certain aspect of law. Ijma is of three types:
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i. Ijma of the companions of the Holy Prophet (PBUH) which is

universally accepted, thus binding and unchangeable.
ii. Ijma of the jurists.
iii. Ijma of the general people of the Muslim community.
b. Qiyas (Analogy ‫) مشابہت‬: Qiyas is also one of the secondary
sources of Islamic law. It literally means “judging or comparing
with a thing”. Qiyas refers to use human reasoning to compare an
existing situation with one for which legislation already exists. For
example, if the Quran has banned wine, it means that by
reasoning, it has also banned all forms of alcoholic drinks, whose
effect is like wine or something that causes intoxication.
c. Ijtihad: It is one the secondary sources of Islamic law. It literally
means “to exert”. It refers to exert with a view to form an
independent judgment on a legal question. One school of thought
believes that Ijtihad ended with the four pious caliphs while others
believe that it is not ended.
According to Hadith, the Prophet (PBUH) is reported to have
told Abu Musa Ashari: “Judge upon the Book of Allah. If you do not
find in it what you need, upon the Sunnah of the Prophet (PBUH)
and if you do not find in that also, then use your personal opinion.”

INTRODUCTION TO SUNNAH
Basic concept of Hadith: Hadith is the sayings and teachings of Prophet
Muhammad (PBUH). It is one of the primary sources of law. Hadith is also
known as the interpretation of Quran, without which Quran losses its context
and meaning. For instance, the Quran commands Muslims to pray, but it does
not provide the details of how one is to perform prayer.
A Hadith is composed of two parts; the matn (text) , which contains the
actual narrative and the isnad (chain of reporters) , which documents the route
by which the report has been transmitted.
History of Hadith: During the lifetime of Prophet Muhammad (PBUH), his
companions used to write the Hadith, for which the Prophet (PBUH) had
prohibited them to do so, resultantly after the death of four caliphates
(Khulfa-e-Rashideen) respected the command of Prophet (PBUH) and
prohibited the writing and collection of Hadith. But overthrow of caliphate
period, Ummayad dynasty established and Khalifa Omar bin Abdul Aziz
permitted the writing and compilation of Hadith and Sunnah thinking that he
would put an end to the lies about Prophet Muhammad (PBUH). Since then
Islam moved away from the religion of Allah, the Qura n, to the infamous

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Hadiths and Sunnah that were originally prohibited by Allah and His Prophet
(PBUH). Resultantly, appeared containing Hadiths i.e. Ibn Greeg, Malik Ibn
Ans (Al-Mutwatta), Muhammad Ibn Is’haq. In the end of the second century a
book known as “the Masaned by Ahmed Ibn Hanbal ” containing about 40,000
Hadiths appeared. In the first half of third century the famous six books of
Hadith appeared, which are now used by many scholars, 1) Sahih Bukhary, 2)
Sahih Moslem, 3) Sunan Abu Daud, 4) Sunan Al -Termathy, 5) Sunan Al-
Nesay and 6) Sunan Ibn Mageh.
While writing these books the authors did not care if they are writing
contradict the Quran or other Habits or the common sense. Resultantly, these
books dominated the Quran.
Kinds of Hadith: There are four kinds of Hadith:
1. Quali Hadith: It is the kind of Hadith in which the sayings of Holy
Prophet (PBUH) are mentioned.
2. Faili Hadith: It is the kind of Hadith in which the deeds and lifestyle of
Holy Prophet (PBUH).
3. Taqreeri Hadith: It is the kind of Hadith in which the silence of the Holy
Prophet (PBUH) is mentioned when his companions did something or
said something in His presence.
4. Quidsi Hadith: It is the kind of Hadith in which Prophet Muhammad
(PBUH) said exactly the same thing and words as Allah said.
Legal Position of Sunnah:
1. Sunnah is the second primary source of Islamic law and is next after the
Quran.
2. Incase when the jurist does not find a text in the Quran for a case has
to be settled, he has to recourse to Sunnah in derivation of the rule.
3. Proof of Sunnah as source of law is entablished by Quran and Ijma.
4. The Quran points out that whateerr originated from Messengerr of Allah
does not come out of his own desire but it is a type of revelation. “Nor
does He say of desire. It is no less than inspiration sent down to him”.
Sunnah & Hadith: Sunnah is always an act of the Prophet Muhammad
(PBUH), while Hadith is a report of statement, act, silent approval or an
incident that took place in the life of Holy Prophet Muhammad (PBUH).
Sunnah has come down to us from generation to generation while Hadith has
been reported in most cases, by one individual to another. Sunnah is a
practical teaching and Hadith is an oral narrative of those teachings.
Uloom-ul-Hadith:

ISLAMIC CULTURE AND CIVILIZATION

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Basic concept: Culture and civilization are synonyms because they both are
different aspects of a single entity.
Culture is defined as patterns of behavior and thinking that people living in
social groups learn, create, and share. Culture distinguishes on e human
group from others. A people’s culture includes their beliefs, rules of behavior,
language, rituals, art, technology, styles of dress, ways of producing and
cooking food, political and economic systems. Islamic culture is the reflection
of Islamic values which moulds the human character.
Islamic civilization stands upon two very things, soul and body. The material
welfare attained by the Muslims during the Rashidun Caliphate and early
Muslim Empires can be called as the body of the Islamic Civilizati on and the
spiritual and moral teachings of Islamic religion can be categorized as the
sole of this entity.
Culture shows what we are, while civilization shows what we have.
Characteristics of Islamic Culture and Civilization: Following are the main
characteristics of Islamic civilization:
1. Tawheed: Islamic civilization is based on the oneness of Allah, the
Creator of men and all creatures. Islam has given so much importance
to this concept that it says that Allah will forgive a ny sin except Shirk or
Polytheism.
2. Self-Purification (Tazkiyah Nafs): The purpose of a human should be
to purify its soul or inner-self before asking anyone to follow the
teachings of this true religion.
3. Equality: In Islam, everyone is equal in the eyes of Allah as a human
being but it also distinguishes bad deeds from good ones. In Islamic
teachings, the element that makes a human superior to other is piety or
Taqwa.
4. Social justice: The chief driving force for the development of society
both in material and spiritual terms is Social Justice. In Quran and in
the sayings of the Prophet it has clearly been mentioned that every of
Muslim should abide by the rules of social justice. Islamic teachings had
laid a complete model of how to attain social justice in a society i.e.
Zakat, inheritance etc.
5. Moral values: Islam is not only the religion of prayers and rituals but it
also give importance to the moral values that distinguish good from the
bad and vice versa. Moral values that Islam teaches include patience,
truthfulness, honouring the promises, abstaining from backbiting and
from using bad language.
6. Tolerance: Islam tells us about tolerance. Holy Prophet Muhammad
(PBUH) practically displayed tolerance during His life.
7. Rule of Law: Islam stresses highly on the rule of law in every field of
life. The Quran and sayings of the Prophet Muhammad (s.a.w) are
clearly the manifestations of those teachings.
Contemporary Issues: Nowadays, the inaccurate image and
misunderstanding of the teachings and practices of Islam, and of the lives of
Muslims in the eyes of the world have affected the relationship of Muslims

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with global community. The western economic model is not providing stability
to the world’s economy, and som e scholars are now looking for alternative
models including Islamic bases economics and finance. In the geo -political
sphere, international unrests and issues are increasingly focused on the
Islamic countries. These issues may deteriorate if the Muslims th emselves do
not rectify the misunderstanding among the non -Muslims about the Islamic
Religion.
ISLAMIC CULTURE AND CIVILIZATION
Basic concept: Culture and civilization are synonyms because they both are
different aspects of a single entity.
Culture is defined as patterns of behavior and thinking that people living in
social groups learn, create, and share. Culture distinguishes one human
group from others. A people’s culture includes their beliefs, rules of behavior,
language, rituals, art, technology, styles of dress, ways of producing and
cooking food, political and economic systems. Islamic culture is the reflection
of Islamic values which moulds the human character.
Islamic civilization stands upon two very things, soul and body. The material
welfare attained by the Muslims during the Rashidun Caliphate and early
Muslim Empires can be called as the body of the Islamic Civilization and the
spiritual and moral teachings of Islamic religion can be categorized as the
sole of this entity.
Culture shows what we are, while civilization shows what we have.
Characteristics of Islamic Culture and Civilization: Following are the main
characteristics of Islamic civilization:
1. Tawheed: Islamic civilization is based on the oneness of Allah, the
Creator of men and all creatures. Islam has given so much importance
to this concept that it says that Allah will forgive any sin except Shirk or
Polytheism.
2. Self-Purification (Tazkiyah Nafs): The purpose of a human should be
to purify its soul or inner-self before asking anyone to follow the
teachings of this true religion.
3. Equality: In Islam, everyone is equal in the eyes of Allah as a human
being but it also distinguishes bad deeds from good one s. In Islamic
teachings, the element that makes a human superior to other is piety or
Taqwa.
4. Social justice: The chief driving force for the development of society
both in material and spiritual terms is Social Justice. In Quran and in
the sayings of the Prophet it has clearly been mentioned that every of
Muslim should abide by the rules of social justice. Islamic teachings had
laid a complete model of how to attain social justice in a society i.e.
Zakat, inheritance etc.
5. Moral values: Islam is not only the religion of prayers and rituals but it
also give importance to the moral values that distinguish good from the
bad and vice versa. Moral values that Islam teaches include patience,
truthfulness, honouring the promises, abstaining from backbiting and
from using bad language.
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6. Tolerance: Islam tells us about tolerance. Holy Prophet Muhammad

(PBUH) practically displayed tolerance during His life.
7. Rule of Law: Islam stresses highly on the rule of law in every field of
life. The Quran and sayings of the Prophet Muhammad (s.a.w) are
clearly the manifestations of those teachings.
Contemporary Issues: Nowadays, the inaccurate image and
misunderstanding of the teachings and practices of Islam, and of the lives of
Muslims in the eyes of the world have affected the relationship of Muslims
with global community. The western economic model is not providing stability
to the world’s economy, and some scholars are now looking for alternative
models including Islamic bases economics and finance. In the geo -political
sphere, international unrests and issues are increasingly focused on the
Islamic countries. These issues may deteriorate if the Muslims themselves do
not rectify the misunderstanding among the non -Muslims about the Islamic
Religion.

ISLAM AND SCIENCE

Basic concepts of Islam and Science: Islam exhorts Muslims to study
nature and investigate the truth. Islam has always considered science of
great importance. They both are like twin sisters; today when science has
taken great strides; it is still continue to be associated. Many Muslim
scientists have made contributions in the field of science. Science has proved
many Islamic concepts like creation of world, development of embryo,
astronomy and many more. Big Bang theory claims that this universe came
into existence in the result of a big explosion of gasses as it is also
mentioned in Surah Anbiya (ayat No . 30).
Muslim Scientists and their contribution:
1. Abu Al-Qasim Al-Zahrawi: He was a surgeon, physician and dentistry.
In surgery he published three books embodying cauterization, removal
of stone from the bladder, dissection of animals, midwifery, styptics ,
and surgery of eye, ear and throat. In medical field he published
Encyclopedia called Al-Tasrif, perfected several delicate operations
including removal of the dead fetus and amputation, and described the
disease of hemophilia in detail. Al-Zahrawi was the inventor of several
surgical instruments including (i) an instrument for internal examination
of the ear, (ii) an instrument for internal inspection of the urethra, and
(iii) and instrument for applying or removing foreign bodies from the
throat. In the field of dentistry he discovered the problem of non -aligned
or deformed teeth and their rectification, technique of preparing artificial

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teeth and of replacement of defective teeth by these. In medicine, he

was the first to describe in detail the unusual disease, hemophilia.
2. Yaqub Ibn Ishaq Al-Kindi: Abu Yousuf Yaqub Ibn Ishaq al-Kindi was a
philosopher, mathematician, physicist, astronomer, physician,
geographer and even an expert in music. He made original contributions
to all of these fields. In mathematics, he wrote four books on the
number system and laid the foundation of a large part of modern
arithmetic and spherical geometry. In chemistry, he opposed the idea
that base metals can be converted to precious metals. In physics, he
made rich contributions to geometrical optics and wrote a book on it. In
medicine, he was the first to determine the doses of all the drugs. He
determined that when a sound is produced it generates waves in the air
which strike the ear-drum. He was a prolific writer, he wrote 241 books.
3. Abu Ja'far Muhammad Ibn Musa Al-Khwarizmi:He is known as the
father of Algenbra due to him cornerstone contribution is treatise on
algebra, Hisab al-jabr w'al-muqabala. He provided rules for finding the
volume of solids such as the sphere , cone, and pyramid.
He also wrote an important work on astronomy and geography.
4. Abu 'Ali al-Hasan ibn al-Haytham: He is Arab physicist, astronomer,
and mathematician. He published a large number of highly original
works on mathematics, physics, and metap hysics including structure of
the world. He explained the phenomena of astronomy by both
mathematical and physical hypotheses. He inserts a discussion of the
perception of lunar and solar eclipses based on the assumption that the
moon and sun are solid physical bodies.
5. Abu Musa Jabir Ibn Haiyan: He is the father of chemistry. His
contribution in chemistry includes crystallization, distillation,
calcinations, sublimation and evaporation. He discovered minerals and
others acids including nitric, hydrochloric, citric and tartaric acids
hydrochloric acid, sulphuric acid, nitric acid and aqua Regia. His other
work include preparation of various metals, development of steel,
dyeing of cloth and tanning of leather, varnishing of water -proof cloth,
use of manganese dioxide in glass-making, prevention of rusting,
dissolving gold, identification of paints, greases, etc. He also
contributed to other sciences such as medicine and astronomy.
6. Abu Rehan Al-Beruni: Abu Rehan Mohammad Ibn Ahmad al -Biruni was
a scholar and scientist who had equal facility in physics, metaphysics,
mathematics, geography and history. He wrote famous book Qanun -i
Masoodi embodying theories of astronomy, trigonometry, solar, lunar,
and planetary motions and relative topics. He discussed the rotatio n of
the earth and has given correct values of latitudes and longitudes of
various places. He determined densities of 18 different stones. He was
also an astrologer and was found accurate in his predictions. He was
the first to experiment astronomical phen omena. He ascertained that as

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compared with the speed of sound the speed of light is immense. He

also wrote several books on geography, precious stones, mathematics
and astronomy.
7. Ibn Sina: Ibn Sina also known as Avicenna was a well known physician.
He also contributed in the field of psychology, pharmacology, geology,
physics, astronomy, chemistry and philosophy. His most important
contribution to medical science was his famous book Al Qanun Fi Al-
Tibb His other major work is “The Book of Healing”, a scien tific and
philosophical encyclopedia which intended to heal the soul. In
astronomy, he proposed that Venus was closer to the Sun than the
Earth. He invented an instrument for observing the coordinates of a
star. He stated that the stars were self -luminous. In mathematics,
Avicenna explained the arithmetical concept and application of the
“casting out of nines”.
Quran and Science: Quran is not primarily the book of science; it contains
scientific facts that have been discovered through the advancement of
technology and scientific knowledge. Quran talks about hundreds of
phenomenon including physiology and reproduction, embryology, motion of
the earth, the origin and formation of the universe, the two types of seas
between which is a barrier, the role of mountains in stabilizing the earth’s
crust, the formation of milk in cows, the cause of sexual diseases, the
location of pain receptors within the body, the precise nature of the water
cycle, the change in atmospheric pressure at high altitudes, the gender of the
bee responsible for producing honey (female), the stars consuming
themselves via the combustion of their gases and this being the source of
their light and many more. Scientists have discovered these astonishing facts
to be scientifically true.

ISLAMIC ECONOMIC SYSTEM

Basic Concept of Islamic Economic System: The Islamic economic system
is the collection of rules, values and standards of conduct that organize
economic life and establish relations of production in an Islamic society.
These rules and standards are based on the Islamic order as recognized in
the Quran and Sunnah. Islamic economic system concerns with the earning
and use of wealth. The economic principle of Islam aim s at establishing a
society wherein everyone will behave responsibly and honestly.
Distribution of Wealth: Islamic Economic System favours fair (not equal)
distribution of wealth in the sense that it should not be confined to any
particular section of the society. Following are the few steps for fair
distribution of wealth in Islamic economic system:
1. Cheeseparing ( ‫کنجوسی‬ /‫ ) بخل‬and Immoderateness (excessiveness)
)‫ (بے اعتدالی‬are to be avoided.
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2. Payment of Zakat: Zakat is a right of those who don’t have. In zakat

wealth is directly from the rich to the poor. Zakah is imposed annually
on the wealth itself at a general rate of 2½ %.
3. Interest not allowed: Islam recognizes interest free economics.
4. Law of Inheritance: Islam sets ratios for distribution of wealth of
deceased by providing law of inheritance, even the deceased is not
allowed to make a will exceeding 1/3 ratio of his property.
Islamic Concept of Riba: The word “Riba” means excess, increase or
addition. According to Shariah “any excess compensation without due
consideration”. There are two types of Riba; “Riba-an-Nasiyah” and “Riba-al-
Fadl”.
1. Riba-an-Nasiyah: Nasiyah means “to postpone” or “to wait”. It refers to
the time period that is allowed for the borrower to repay the loan in
return for the addition of the premium (sood). Hence it refers to the
interest on loans. Shariah prohibits the advance fixing of a positive
return on a loan as a reward for waiting.
2. Riba-al-Fadl: Fadl means “increase” or “growth”. It refers to the interest
when two same things are exchanged unequally. For example a kilo of
wheat being exchanged for 1.5 kilos of wheat.
Islam prohibits all transactions involving Riba. An Islamic economy is free
of interest. Interest is neither a trade nor a profit. It is a means of explo itation
and concentration of wealth.
Quran says: “O those who believe, fear Allah and give up what still
remains of the Riba if you are believers. But if you do not do so, then be
warned of war from Allah and His Messenger. If you repent even now, you
have the right of the return of your capital; neither will you do wrong nor will
you be wronged.” Al Baqarah 2:278 -9.
Prophet (PBUH) Said: Jabir Ibn Abdullah reported: “The Prophet (saw),
cursed the receiver and the payer of interest, the one who records i t (the
contract) and the two witnesses to the transaction and said, they are all alike
(in guilt)”.
Islamic Ways of Trade & Commerce: Trade and commerce have always
been a part of Islam. Islam encourages trade and commerce, even Prophet
Muhammad (PBUH) was himself engaged in this profession before
prophethood and earned the honorific title, the Trustworthy. The Quran
states: "Allah has made business lawful for you".
Islam allows trade and commerce following the rules of trust, justice,
honesty and mutual respect. Islam has forbidden the following things in
business:

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1. The selling and purchasing of goods, which are prohibited in Islamic

law. Alcohol, Drugs, etc.
2. Any kind of transaction involving uncertainty, as this could lead to
quarrel or litigation.
3. Hoarding to make high profit at the cost of public interest . Islam,
however; allows normal trade i.e. buying and selling of goods again and
again at a reasonable profit.
4. Islam prohibits fraud in business dealings. The sin of fraud is greater if
the seller supports it by swearing falsely.
5. Islam prohibits buying or selling the things which we know that it will be
used for illegal use: weapons, drugs, etc.
6. Muslims are not allowed to pay or receive interest.

POLITICAL SYSTEM OF ISLAM

Basic Concept of Islamic Political System: Islamic political system is
based on three principles: 1) Tawheed (unity of Allah), 2) Risalat
(phophethood) and Khilafat (caliphate).
Tawheed means the unity of Allah that, Allah is the only Creator,
Sustainer, and Master of the universe and all that exists in it, organic and
inorganic. He is the sovereign. He also has the right to command or forbid,
and His commandments are the law. The medium through which we receive
the law of God is known as RISALAT. We have received two things from this
source: The Quran, and the authoritative interpretation and exemplification of
the Quran by the Prophet in his capacity as the representative of God.
KHILAFAT means "representation". According to Islam, Man is the
representative of God on earth, Hi s vicegerent and he is required to exercise
his bestowed authority in this world within the limits prescribed by Allah.
In Islamic political system every person enjoys the rights and powers;
no one can deprive anyone of his rights and powers. Individuals will establish
the agency for running the affairs of the state, whose authority will only be an
extension of the powers of the individuals delegated to it. Their opinion will
be decisive in the formation of the government. Whoever gains their
confidence will carry out the duties, and when he loses that confidence he
will have to relinquish his office. In this respect, the political system in Islam
is as perfect a democracy as ever can be.
Islamic Concept of Sovereignty: According to Islam, Sovereignty belongs to
Allah and the authority vested in man is a sacred trust which he exercises
within the prescribed limits of Allah for the benefit and welfare of the entire
society. Islamic state follow and obey the laws (Shariah) given by Allah

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through his Prophet Muhammad (PBUH). The Government and the people
alike have to do the will of Allah.
Quran Says: “To Allah belongs the Sovereignty of the heavens and earth”.
Basic Institutions of Government in Islam: Basic institutions of
Government is Islam are as under :-
1. Executive: In an Islamic system, the responsibility for the
administration of the Government is entrusted to an Amir (leader) who
may be likened to the President or the Prime Minister in a Western
democratic state. He is elected by the vote of all men and women. An
Amir is should possess the Islamic attribute of fear of Allah and
endowed with quality of statesmanship. A Shura (consultative council),
elected by the people, will assist and guide the Amir. The Amir can
retain office during the confidence of the people, and must resign when
he loses this confidence. Every citizen has the right to critici ze the Amir
and his Government.
2. Legislatures: Legislation in an Islamic state should be within the limits
prescribed by the Shariah. The injunctions of Allah and His Prophet are
to be accepted and obeyed and no legislative body can alter or modify
them or make any new laws which are contrary to their spirit.
3. Judicial System: The judicial system in Islam is a system for deciding
between people in litigation with the aim of settling their disputes in
accordance with the injunctions of the Divine Law i.e. the Quran and
Sunnah. In Islam the judiciary is not placed under the control of the
executive. It derives its authority directly from the Shari‘ah and is
answerable to Allah. The judges will obviously be appointed by the
Government but, once appointed, will have to administer justice
impartially according to the law of Allah. All the organs and
functionaries of the Government should come within their jurisdiction .

SOCIAL SYSTEM OF ISLAM

Basic Concepts of Social System of Islam: The social system of Islam
rests on the belief that we are all equal and constitute one single fraternity .
The members of an Islamic society keep faith in Islam, apply its law in their
lives and perform religious duties and abstain from doing what is unlawful i.e.
drinking of alcohol, injustice, giving or tak ing bribes, practicing usury,
dressing immodestly, deceiving each other, violating others rights, etc.

Elements of Family:

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Ethical Values of Islam: The term ethics has been derived from the Greek
word ‘ethos’ which means customs and usages . Morality or ethics is generally
a code or set of principles in order to lead a good and pleasant life. Being a
perfect and dynamic religion, Islam prescribes everlasting ethics and moral
values that are pivotal to building a strong and clean body, a sound mind, a
satisfied heart and a content soul. Islam gives superlative importance to
moral values and includes in it all aspects of life like dealings, eating and
drinking, dressing, business, cleanliness, behaviour, and many more.
1. Sanctity of human life, honour and property: The most important
aspect is dignity of human life. Islam o rdains that a Muslim must be kind
towards and helpful to other human beings, and no one is allowed to
cause harm to life, prestige and honour and financial loss to others.
2. Rights of close relatives like parents, children and spouses: Islam
focuses on man’s character and lays emphasis on maintaining good
relations with our near and dear ones as well as the ordinary people.
Bringing up children in a graceful manner, imparting to them good
education and building their character are among the prime
responsibilities of parents. The grown-ups are required to look after
their aged parents and to treat them with deference. Muslims are also
directed not to sever (cut) relations with other relatives.
3. Speaking truth, honouring promises and caring for trust
properties: All individual and collective actions that are detrimental to
society are strictly forbidden in Islam. Allah has cursed the one who
teller a lie. Honouring promises and commitments is declared
obligatory. Islam also directs Muslims to take special care of trust
properties.
4. Prohibition of illegitimate and unnatural sexual relations: Islam
ordains only decent and legitimate relationship between members of
opposite sexes by stressing upon the institution of marriage for fulfilling
our physical needs, and strictly prohibits unpleasant and immoral
tendencies like adultery/ fornication, sodomy, child abuse, sexual
harassment, homosexuality, etc. Islam strongly condemns adultery and
declares it a major sin. Muslim men and women both are directed to
cast down their gazes and to protect their modesty.

ISLAMIC HISTORY
Period of Khlaft-e-Rashida: After the death of Prophet Muhammad (PBUH)
Islam spread outside of Arabian Peninsula and it was adopted by various
nations in Asia and Africa. This period of four Khulfa-e- Rashideen started
from 632 A.D. to 661 A.D. This period was ruled out by four caliphs namely

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Hazrat Abu-Baker (573-634 AD), Hazrat Umar (584-644 AD), Hazrat Usman
(577-656 AD) and Hazrat Ali (600-661 AD).
1. Hazrat Abu-Bakar Siddiq (RA): The real name of Hazrat Abu-Bakar
was Abdullah, his father’s name Abu Qahafah and mother’s name
Ummul-Khair Salma. He was born in 572 A.D. in Mecca and brought up
there. He was a cloth merchant and a close friend of Prophet
Muhammad (PBUH). He was the first men to adopt Islam.
After the death of Prophet Muhammad (PBUH) in 632 A.D, He was
elected as first Caliph. He faced many difficulties as most of the tribes
renounced from Islam due to disloyalty with successor of Holy Proph et
(PBUH) and started preparing to attack Madina but Hazrat Abu -Bakar
(RA) gently sent troops and suppressed their rebellions. Another
problem was that many people refused to pay Zakat which was essential
for fulfilling the needs of Islamic state and care for the poor, He took all
necessary measures to collect Zakat and achieved his goal. The most
dangerous problem was that number of ambitious persons pretended to
be prophets and planned a rebellion against Islamic state and captured
some territory, but he fought back and got victory. After this, the Muslim
Army under the command of Hazrat Khalid bin Waleed defeated a
rebellion in Bahrain, defeated Persian who supported rebels of Bahrain
and brought Syria under Muslim rule by defeating Romans in battles of
Ajnadan and Yarmurk. His great achievement was that he collected
pieces of writing written on pieces of skins, leaves and skins and
preserved the Holy Quran at one place in a systematic way.
His period of caliphate ended in 632 A.D. with his demise after
remaining ill for fifteen days.
2. Hazrat Umar Farooq: Hazrat Umar Farooq ibn al-Khattaab was born in
581 A.D. in Mecca and was renowned businessman. Being a strong,
fearless and influential man of Mecca, he proved to be a source of
strength for the Muslims.
After the demise of Hazrat Abu Bakkar, he became the second
caliph in 634 A.D. During his exemplary ten years of his Khilafat, the
Islamic state expanded and progressed extensively. Peace and
prosperity prevailed everywhere in the state. The Muslims fought a
number of battles against Iran, Iraq, Syria and Egypt , resultantly vast
areas of these countries came under the Muslim rule. Alongwith
expansion of empire, he paid full attention to the welfare of his people.
He established a splendid system of ad ministration for the Islamic state
including establishment of Majlis-e-Shura (a consultative body of
advisors to caliph), division of the whole Islamic state into provinces to
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facilitate administration, establishment of a finance department,

establishment of schools and Masjids in different parts of the state and
introduction to Islamic calendar of Hijra.
His Khilafat ended in 644 A.D. He was a truly great Khalifa whose
period of Khilafat was undoubtedly a golden period in the history of
Islam. Later on he died at the age of 63 years, in the year 644 A.D,
when he was stabbed by a Persian slave, while he was offering his
prayers in the Masjid.
3. Hazrat Usman Ghani: Hazra Usman was born in 573 A.D. at Mecca in a
reputable tribe Ummaya. His real name was Usman bin Affan. He
embraced Islam through his close friend Hazrat Abu Bakkar. He was
titled as Zul-Noorain due to marriage of two daughters of Prophet
(PBUH) namely Ruqayyah and Umme Kulsoom with him.
He was elected as third caliph by the council in 644 A.D. During
his caliphate period Islamic Empire expanded further. A rebellion in Iran
was crushed. In the north, the Romans were once again defeated by the
Muslim forces under the command of Hazrat Ameer Muawiah. Then the
Romans came by the sea to invade Egypt, but were once again repelled
by the Muslim forces, resultantly the whole of Iran, Asia Minor and
Egypt came under the Muslim control. It was during his Khilafat that a
navy and an Islamic fleet were established. During his reign , the Islamic
Empire expanded, people enjoyed peace and prosperity. Standard
copies of the compiled Holy Quran were prepared and sent to all the
provinces of the state.
The last six years of his Khilafat passed in chaos and conflicts due
to the conspiracies of certain groups who had become Muslim with an
intention to weaken the Islamic state. He was charged unjustified from
various groups. In this dangerous situation, Hazrat Usman showed great
tolerance and utmost patience to avoid the bloodshed of innocent
Muslims. Before the end of his Khilafat, various rebel groups entered
Madina and surrounded his house demanding his step -down, but he
refused to step down because of his just and firm belief that a Khalifa
was made by Allah and not by people.
Hazrat Usman was then martyred in 656 A.D, at the age of eighty-
two, while he was reciting the Holy Quran. He certainly sacrificed his
life for the integrity of Khilafat and in the best interest of Islam.
4. Hazrat Ali Bin Abi Talib: Hazrat Ali Bin Abi Talib was born in 601 A.D.
at Mecca. He was cousin and son-in-law of Prophet Muhammad
(PBUH). He was the first among children who embraced Islam at the
age of about 10 years.
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Hazrat Ali was chosen as the fourth Khalifa in 656 A.D, six days
after the martyr of Hazrat Usman. In those days, there was no law and
order in the city of Medina. Therefore, he moved the capital from
Medina to Kufa in Iraq.
He faced the popular demand of Muslims to immediately punish
the murderers of Hazrat Usman, upon which he announced that his top
priority was to restore the law and order in the state and only then he
would be able to bring the assassins of Hazrat Usman to justice. But
Hazrat Talha and Hazrat Zubair did not agree and started raising an
army with the help of Hazrat Ayesha, who was not aware of the real
situation. As a result, a battle known as Jamal (camel) took place
between his forces and the forces of Hazrat Ayesha whereas Hazrat
Talha and Hazrat Zubair left their forces even before the battle, and
were killed by some other opponen ts. Hazrat Ayesha’s forces were
defeated, but Hazrat Ali gave her due respect and took care of her
safety. After the battle of Jamal, Hazrat Ali urged Hazrat Ameer
Muawia, to submit him in the best interest of Islam but he refused to
submit on the pretext that the blood of Hazrat Usman must be avenged
first. Hazrat Ameer Muawiah, with the help of Amr Bin Aas, started
raising an army. Hazrat Ali had no alternative but to advance towards
Syria to fight Ameer Muawiah in July, 567 A.D, the two armies met in a
battle at Saffain. The battle ended in an accord that the matter be
decided by an arbitration committee. Unfortunately, this arbitration
ended in failure because Amr Bin Aas deviated from the decision.
A large group of people known as Khawaarij, which means “the
outsiders”, who were against the proposal of arbitration, separated from
Hazrat Ali and chose an independent Ameer for themselves. At first,
Hazrat Ali tried to persuade them to submit to him, but failed. This led to
a fierce battle in which most of the Khawaarij were killed.
After their crushing defeat, the Khawaarij planned to assassinate
Hazrat Ali, Hazrat Ameer Muawiah, and Amr Bin Aas. The latter two
escaped from the attempts on their lives. In 661 A.D. Hazrat Ali was
fatally wounded by a rebel Ibn-e-Muljim using a poisoned sword, while
going to the Masjid for Fajr prayers. Two days later, this courageous
and pious Khalifa passed away. Undoubtedly, Hazrat Ali sacrificed his
life for the integrity of Khilafat.
The Period of Ummayad: In 661 A.D. First Muslim Civil War (first Fitna) took
place between, resultantly Ummayad governance was established by Hazrat
Mu’a Wiyah Ibn Abi Sufyan which reigned from 661 A.D. to 750 A.D. This was
the first Muslim dynasty. He had established Damascus as the capital and a
system of administration for the caliphate that gave it a degree of stability . In
680 Hazrat Mua’wiyah dies, he was succeeded by caliph Abd -al-Malik who
strengthened the organization of the empire, made Arabic an official language
of government.
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The dynasty expanded the Islamic state westward through North Africa
to the Atlantic Ocean. In 711 the Umayyads crossed into the Iberian
Peninsula and rapidly conquered most of it, establishing a forward base in
southern France. They were defeated between Tours and Poitiers in 732 by
Charles Martel, which halted the expansion of Islam into Western Europe. In
the East, they moved from Iran into Central Asia and northwest India. Little
progress was made in the North due to the strength of the Byzantine Empire.
The Umayyads' great expansion was primarily military and political, not
religious. Its armies were originally exclusively Arab and Musli m. Later
Muslim historians accused the Umayyads of transforming the Islamic state
into an Arab kingdom. The Umayyads did rely largely on the traditional
political ideas of Arabs, but they also claimed to be upholders of Islam. They
were overthrown by Abbasids in 750 A.D.

The Period of Abbasids (the Islamic Golden Age): The Abbasids who are
the cousins of Prophet Muhammad (PBUH), accused Ummayads dynasty for
distortion and dilution of Islamic law, resultantly it was replaced by Abbasid
caliphate Abu al-Abbas al-Saffah in 750 A.D and ended in 1258 A.D.
During this dynasty capital was moved to Baghdad for about five
centuries. They ruled the central and eastern Islamic lands . Between 750 and
833 the Abbasids raised the prestige and power of the empire, promoting
commerce, industry, arts, and science, particularly during the reigns of al-
Mansur, Harun al-Rashid, and al-Ma-mun.
During this period the concept of constitutionalism was created. The Quran
was analyzed; traditions of the Prophet (PBUH) were collected and the
jurisprudence of the sources of Islamic Law were codified and written; the
Qazis continued to handle cases involving religious, family, property, and
commercial law while substantial area of criminal law was transferred from
Qazi to the Government; and the Legal scholars were encouraged to respect,
examine and deduce the mode of operation of the law within the Muslim
Community. Hence, Islamic law reached its full development.
During Abbasids dynasty education was spread through opening of
institutions, world’s first hospital was established in the city of Baghdad.
Baghdad, the capital of the Abbasid Empire, became the center of intellectual
and scientific activity. The first academy, Bayt al-Hikmah (House of
Wisdom) was established by the Abbasid caliph Harun al-Rashid which
served as a university and a centre for research, where people could study
and translate books from other languages into Arabic. By the ninth century,
Baghdad had become a center of financial power and political prestige and
intellectual pursuits flourished in numerous colleges, schools, hospitals,
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mosques, and libraries. Baghdad attracted visitors, ambassadors, and

students from all parts of the empire. Many scholars, physicians, writers,
poets contributed their work during this dynasty. In the tenth century, Abbasid
political unity weakened and independent or semi-autonomous local dynasties
were established in Egypt, Iran, and other parts of the realm.
In 1258, the Abbasid Caliphate ended when the Mongols overthrown
their empire.

INTRODUCTION TO QURAN
Basic Concepts of Quran: Quran means “to recite”. Quran is the most
readable book in the universe. It is a book of guidance not only for Muslims
but for the whole mankind. It is a Divine Book revealed by Allah to Prophet
Muhammad (PBUH) through Angel Jibrael. It was not revealed at once rather
it revealed through Wahi from time to time and took 22 years 5 months and
14 days to complete. The Holy Quran contains 114 Surah, 6 666 verses
among whom 28 are Madni and 286 are Makki, 558 Ruku, 14 prostrations and
7 Manzils. According to arrangement of Holy Quran, Surah Fatiha is the first
Surah and Surah al-Naas is the last Surah.
History of Holy Quran: Prophet Muhammad (PBUH) got prophethood at the
age of 40 years. He used to do worship in cave Hira situated in Jabl -e-Noor
at the height of 4500 feet at a distance of about 3 km from Mecca . Once in
the month of Ramzan, Prophet (PBUH) was doing worship in the cave of Hira,
where a light appeared in the shape of Hazrat Jibrael and held Prophet
(PBUH) from his shoulders and asked him to read, thereby first 5 ayats of
Surah No. 96 namely Surah Alaq were revealed to Prophet Muhammad
(PBUH). As a result of fist revelation Prophet (PBUH) fell ill, He approached
home asserted all the facts to Hazrat Khadija (RA). After which Hazrat
Khadija (RA) took him to her cousin brother Waraqa Bin Naufil, a Christian.
Waraqa Bin Naufil listen all the facts and declared Prophet Muhammad
(PBUH) as Prophet. After that wahi discontinued for about 3 years, this period
is known as “Fatrat” means “the period of relaxation”. Thereafter Surah
Mudassir was revealed and Prophet Muhammad (PBUH) was asked to preach
Islam openly. Thereafter, Holy Quran was revealed in s hape of verses
gradually. The last verse revealed to Prophet (PBUH) was the verse No. 3 of
Surah Al-Maida in Maidan-e-Arafat situated in Jable-e-Noor.
Uloom-ul-Quran:

AHSAN ALI (44)

LLB (HONS) 2 nd SEMESTER
GSLC, HYD.