All Notes Compiled Y9pdf

Quranic Passages
All Three Categories
Paper 1
Question 1:
Part-a: briefly describe the main theme(s) in each Passage. [2]
Part-b: briefly explain the importance of these themes in a Muslims life today. [2]
Part ‘a’ Main Theme(s)

Part ‘b’ Importance of Theme(s)
Part „a‟ Part „b‟

Introduction Impact of themes in Muslims‟
Recognition of Passage life
(name of surah)  How important are these themes
 category in Muslims life?
 period of revelation/Type
 How these themes can have
 meaning
impact on Muslims‟ life?
 verses
 background and Reason (if any)
Main Theme Example
 explanation of theme • Modern /Current Time
 Relevant Reference
 link with other surah with similar
passage
1. Allah‟s relation with His Creation
Major Themes of the Holy Quran

Surah Al Fatiha (1: 1-7)
1: In the name of God, the Gracious, the Merciful. 2: Praise be to Allah, the Cherisher and the Sustainer of the Worlds; 3: The Most
Gracious, the Most Merciful; 4: Master of the Day of Judgment; 5: You we worship, and Your aid we call seek. 6: Show us straight way,
7: The way of those to whom You have given Your Grace, not those who earn your anger, nor those who go astray.
Part ‘a’ References Part ‘b’ Examples

▪ “and your Lord says: call on Me, I shall answer your  Prophet (SAW) declared Surah Fatiha as the most
supplication” (40:60). Superior Surah, Umm-Al-Kitaab.
 It is a Prayer and Quran starts with it.
▪ “He has inscribed for Himself the rule of mercy” (6:12,  No prayer is accepted or considered valid without
54). Surah Faatiha.
 It is recited to cure patients for diseases.
▪ On the Authority of Abu Huraira (R.A.), Allah's
Messenger (S.A.W.) said, When Allah had finished ▪ Anas (RA) said: “When you recite Surah Al-
His creation, He wrote over his Throne: “My Mercy Fatiha and Surah Al-Ikhlas upon lying on your
preceded My Anger.” (Sahih Al-Bukhari: 7453) bed, you will be safeguarded and should
become fearless of everything except death.”
Part-a: briefly describe the main theme(s) in each Passage.
Introduction: Surah Faatiha comprises the meaning of the entire Quran. It was revealed in
Makkah and falls in the category of Allah‟s relation with the created world. Faatiha means „The
Opening‟. It has seven verses. It is also called as Saba Mathaani (Seven often repeated verses).
Theme of Surah:
The main themes are: Tawhid (all three aspects of Tawhid, Creator, sustainer and Guardian),
Forgiveness and Mercy of Allah and seeking Guidance from Him only.
This Surah also includes affirmation of all aspects of Tawheed (Ar-Rububiyyah, Al-Uluhiyyah,
Asma was Sifaat). It emphasizes that He is the creator and the controller of all that is in the
heavens and the earth. In this opening surah of the Quran, Allah (SWT) emphasizes that humans
are dependent on Him for everything as Allah is the sustainer. This surah reminds Muslims daily in
five prayers that Allah is the Creator, sustainer and Guardian, Lord of the World. Master of all
creation and only He is the only One who deserves to be worshiped. Theme
in bold
As Allah loves mercy & forgiveness, He is the one to ask for forgiveness, and it is He, who
grants forgiveness to His humble servants. He doesn‟t want to punish people. Rather, He is
Forgiving and Merciful. The condition to seek forgiveness or mercy is repentance only. On the
Authority of Abu Huraira (R.A.), Allah's Messenger (S.A.W.) said, When Allah had finished
His creation, He wrote over his Throne: “My Mercy preceded My Anger.” (Sahih Al-Bukhari:
7453)
God gives guidance to those who ask. This surah is recited as a prayer to ask Allah‟s guidance
towards straight path. The path followed by those who were blessed. Surah Nisa elaborates the list
of guided blessed people like the prophets, the truthful, the martyrs, and the righteous people. Not
the path of those who earned divine anger because they knew the truth but did not act on it. Link
Through this surah Allah has taught man the manner of asking from Allah (SWT), by praising Allah of
and then asks for guidance and other bounties. “And your Lord says: call on Me, I shall answer other
your supplication” (40:60). This Surah reminds Muslims that Allah is the Lord of this universe & surah
the Master of the Day of Judgement that we will return to Allah & we will be accountable for our
deeds on this day.
Surah Al Fatiha (1: 1-7)
Part-b: briefly explain the importance of these themes in a Muslims life today.
Importance and Impact of these Themes in Muslims Life

This surah inspires Muslims to ask Allah for help and compassion in all affairs of life.
Muslims recite surah Al-Fatihah as dua not just as surah. This surah is recited in every
unit of every prayer as 'No prayer is accepted without Fatiha. Muslims are being taught to
begin prayer by acknowledging the excellences, favors and the highest position of Allah. General
Prophet (SAW) declared Surah Fatiha as the most Superior Surah, „Umm-Al-Kitaab‟. importance
This surah is also recited as ruqaya for the cure and healing for illness similar to surah (if any)
Naas and surah falaq.
This surah strengthened the belief of Tawheed and all its aspects in Muslims. It reminds
us in every prayer when they recite this surah that we must worship, obey, submit and Theme
pay our services. We must turn towards him for help and fulfillment off our need and in bold
requirement instead of going to sooth Sayer, astrologers or believing in anyone else
except Him as He is the Lord of the world.
It also reminds Muslims that Allah is so merciful that He likes to forgive and likes
Muslims to repent. So, Muslims must not lose hope and always repent to Him. He is the Highlighted
Master of the Day of Judgment. We should always remember that we are accountable to Importance
Him. Allah loves repentance as He taught repentance to Adam AS which shows that He of themes in
likes to forgive and His mercy outstrip His Wrath. So, Muslims must lose hope and daily life
trapped by satan but turn towards Allah immediately.
Muslims must always seek guidance from Allah to keep them on the right path and join
them with those whom He loves and not make us follow the path of those who earned
Allah‟s anger and were doomed. We should always be watchful of our deeds. The
„Straight Path‟ is Islam, the clear road leading to divine pleasure and Heaven shown by
Muhammad, God‟s last and final prophet instead of western celebrities and not go astray
and earn Allah‟s wrath instead of mercy.
These are not the only points candidates can mention, and personalizing the passages to
their own or Muslims‟ lives, or giving thoughtful answers with examples, could take them
higher up the levels.
Allah‟s relation with His Creation
Surah Al-Baqarah (2:21-22)

21. O people! Adore your Guardian-Lord, who created you and those who came before you, so that youmay
have the chance to learn righteousness; 22. Who has made the earth your couch, and the heavens?
your canopy; and sent down rain from the heavens; and by it brought forth fruits for your sustenance; then donot
set up rivals to Allah, when you know.
Part „a‟: Reference: Part „b‟: Example
▪ Allah says, “I did not create men and jinn except for
my worship. (Quran 51:56)” (Surat adh-Dhariyat)  Use of three Rs
 avoid wastage of resources
▪ Allah says, ““Which of the wonders of Your Lord will  avoid plastic usage
you deny. (Surat ar-Rahman)”  Thank Allah for His blessing by praising him
 The Prophet (S) is narrated to have said, “Do not

waste water, even if you are at a running stream.”
(Ibn Majah)
Introduction: Surah Baqarah is Madni Surah with 286 total verses. Baqara means the cow, and it falls in
the category of Allah relation with his creations.
Theme of Surah:
The main themes are: Oneness of Allah in Lordship, Oneness of Allah in Worship, Gratitude to
God.
This passage explains oneness of Allah in Lordship and worship. It also reminds Muslims that Allah is the
only creator who created everything, hence, only He deserves to be worshipped, and He deserves that
nothing else is associated in His worship. Allah says, “I did not create men and jinn except for my
worship. (Quran 51:56)” (Surat adh-Dhariyat)
This surah emphasizes how Allah created the earth so peaceful and full of luxury for the sake of His
(SWT)‟s creation. This Surah focuses mainly on Allah creations on Earth for mankind. Thus, He (SWT)
instructs all to be grateful to him as He is the one who provided it all to mankind.
He further explains how He is a sustainer and made this world full of bounties for comfortable stay of
humans in this world. He provided them with earth, shade & water from the sky which helps to grow all
kinds of food & vegetation. He deserves all the praises and gratefulness. Allah says, “Which of the
wonders of Your Lord will you deny. (Surat ar-Rahman)”
Surah Al Baqarah (2: 21-22)
Muslims can learn from these themes that as Allah is the only Creator, and the One who has
granted us His bounties, hence, a Muslim should be completely submissive to Allah and know
his/her place and not associate partners with Allah (shirk), and must not give credit to anyone
besides Allah for His blessings.
Allah endowed man with many blessings. All these blessings should be a constant reminder
for humans to be thankful to Allah. Allah has always instructed Muslims to be grateful to Him;
He says that if Muslims is grateful then Allah will shower him with more blessings.
This passage reflects upon the natural world and of all the benefits that it holds for Muslims.
Allah asks to marvel every form of nature as Allah‟s creation. Muslims must understand that in
return for all of Allah‟s favors, they must take care of the environment by looking after the
animals, and not polluting or littering the earth. The three Rs principle can be followed to
safeguard the natural environment of the earth, by avoiding deforestation, reusing the
resources given, and by not wasting water. The Prophet (S) is narrated to have said, “Do
not waste water, even if you are at a running stream.” (Ibn Majah)
As Allah has made the World comfortable for his creations, Muslims must learn from this
passage to look upon nature and feel grateful that their Lord has given them so much luxury of
comforts and beauties.
Surah Al-Alaq (96: 1-5)

1. Read! in the name of your Lord, who created, 2. Created man out of a clot of congealed blood:
3. Proclaim! And your Lord is most bountiful, 4. He who taught by the pen, 5. Taught man what he did not know.
Part „a‟: Reference: Part „b‟: Example:
▪ Allah says in the Quran: „He created ▪ With The Blessings of Allah, Mankind is able to save their
man and taught Him eloquent precious advancements in many fields of life including
speech.‟ (Ar-Rahman 55:3-4) Science and Technology, history etc.
▪ “And He taught Adam the names of all ▪ Jihad bil Qalam (writing intellectual articles in the voice of
things.” (2: 31). truth)
Introduction:
The meaning of the name of the surah is clot of congealed blood. It falls in the category of Allah‟s
relationship with His created world. It is a Makki surah. There are total 19 verses in this surah.
Background:
These are the first five verses of surah Al-Alaq revealed to the to the Prophet (SAW) in the cave of Hira by
Angel Jibrael, where he used to go for meditation .It was the beginning of the revelation which continued for
the next twenty three years.
Theme of Surah:
The main themes are: God as Creator; God‟s Generosity in granting knowledge.
This passage describes Allah‟s link between Him and His creation by reminding them that He is the Only
Creator .Allah granted man intellectual, moral, and spiritual abilities through which He increases his
knowledge. Allah says in the Quran: „He created man and taught Him eloquent speech.‟ (Ar-
Rahman 55:3-4)
This passage also shows God‟s Generosity in granting knowledge. Allah (SWT) gave man the most
important tool, pen, to acquire knowledge. Almighty Allah held „the pen‟ in high esteem to the extent that He
took oath of it, Nuun- by oath of the pen and by oath of what is written by it. (68:1) .He also explains that He
gives knowledge to whomever He wants. The same theme is mentioned in Surah Al-Baqarah verse 30-37.
It is a great favor of Allah that although man started from an insignificant state but Allah honored him and
exalted him by giving him knowledge and taught him the use of pen.
Surah Al-Alaq (96: 1-5)
This passage allows humans to understand that how Allah created them and how He
bestowed His knowledge upon them. Muslims must worship Allah alone and must not
associate any partner with Him. Man must not forget insignificant origin that how Allah has
created him when he was nothing and man has no ability to create anything as Allah says in
Quran that man cannot even create a fly.
The science of embryology is explained 1400 years in Quran which scientist has discovered
lately. It is one of the proofs that it is a Divine book .With the blessings of Allah, mankind is
able to save their precious advancement in many fields of life including Science and
technology, history etc. This shows that Muslims must ponder on the teachings of Quran to
gain knowledge and just recite for reward.
The link of pen and knowledge cannot be broken as the theme of the passage inspires
Muslims to develop an attitude of reading and using pen. The importance of pen as means of
spread of knowledge is emphasized. Pen is the vehicle through which knowledge is recorded
and transmitted from generation to generation. Jihad bil- Qalam is writing intellectual articles in
the voice of truth.
It is the duty of man to utilize this blessing of intellect & wisdom to gain knowledge & to act
upon it. It is also his responsibility to depart/share/teach this knowledge to others to show his
thankfulness to Allah for all the blessings. Man should always remember that he could not
have achieved this knowledge without Allah‟s will so, he should not get proud, arrogant and
always stay humble and fulfill his responsibility by spreading knowledge.
Surah Al-Zilzal (99-1-8)
1: When the earth is shaken to her utmost convulsion, 2: And the earth throws up her burdens, 3: And
man cries out: „What is the matter with her?‟, 4: On that day will she declare her tidings: 5: For that
your Lord will have given her inspiration. 6: On that day will men proceed in companies sorted out, to
be shown their deeds. 7: Then shall anyone who has done an atom‟s weight of good see it! 8: And
anyone who has done an atom‟s weight of evil shall see it.
Part „a‟: Reference: Part „b‟: Examples:
▪ Allah says, “The One who created life and death • It keeps them away from displaceable things like lying,
to test you who amongst you is the best in cheating, gossiping, not fasting etc.
actions.(al-Mulk 67:2)”
• Develop fear of Allah in daily matters. Helping others and
▪ “Then indeed, upon us is their account.” [88:26]. making ease for them
Introduction:
The meaning of the name of this surah is „The Earthquake‟. It is a Makki surah. It falls in the category of
„Allah‟s relationship with the created world‟. It consists of eight verses.
Theme of Surah:
The main themes are: God as Powerful, Accountability, His ultimate Justice; responsibility for
actions.
This Surah describes some of the major events of the day of Resurrection, how this earth will come to an
end, in order to instill fear in the hearts, to remind them the purpose of their existence and the accountability
of their actions. Allah says, “The One who created life and death to test you who amongst you is the
best in actions.(al-Mulk 67:2)” His power & control over all things is shown in this passage. Allah
elaborates on the Day of Judgment, when this earth will be brought to an end by a violent earthquake, the
earth will spill out the dead ones buried in it, which will cause man to inquire in confusion and bewilderment,
“What is the matter with it?” Allah will cause the earth to testify to our deed.
This passage also highlights the accountability mankind will be subject to, and the justice they will receive,
as they will be sorted into different groups based on their deed, to be shown the outcome of their deeds.
The passage indicates the ultimate justice of Allah, that not even a deed as tiny as an atom, whether good
or bad would be unnoticed. The word „atom‟ refers to any minute object that is unobservable with the naked
eye. This reminds the people that they will be responsible for their actions on earth and will be held
accountable.
Surah Al-Zilzaal (99: 1-8)
This passage has a great impact on Muslims‟ lives today. Firstly, this passage emphasizes a
very important article of faith which is to believe in the Day of Judgment. This belief shapes
the character of a Muslim. This Surah develops sense of accountability in the hearts of
Muslims and they try to perform all their deeds as per Allah‟s will. They try to give rights of
Allah, Huqooqullah, and the rights of mankind, Huqooq-ul-Ibaad. It develops horror and fear of
the Day of Judgment which stimulates them to perform righteous deeds.
This belief makes Muslims careful about their deeds. It keeps them away from displaceable
things like lying, cheating, gossiping, not fasting etc. It also develops fear of Allah in daily
matters. If Muslims realize how horrifying the day of resurrection will be, they will be fearful of
Allah from every aspect, such as not chasing this worldly life, not wasting time and getting
indulged in any inappropriate activity, even if no one is watching them.
Lastly, it inspires them to be focused on their true mission which is the preparation for the
Hereafter. Also, Muslims in war torn countries such as Kashmir, Palestine, Syria, should not
lose hope when being persecuted or being targeted for cruelty by anyone and have faith that
there is a day when all criminals will be caught and the tiniest of deeds will not be missed out.
“Then indeed, upon Us is their account.” [88:26]. Here Allah motivated Muslims that He will
hold everyone accountable for everything they are doing. Earthquakes remind us about how
Day of Judgement would be like. The recent earthquakes in Turkey in 2023 were not less than
a Qiyama which mimicked how the day of judgement would be like.
We should live in this Dunya considering it our temporary abode and we should not chase this
worldly life. We should perform our duties towards Allah so we can be successful in the
afterlife.
Surah Al-Naas (114:1-6)

1. Say: I seek refuge with the Lord of mankind, 2. The King of mankind, 3. The God of Mankind,
4. From the mischief of the whisperer who withdraws, 5. Who whispers into the hearts of mankind,
6. Among jinns and among mankind.
Part„a‟ Reference Part „b‟: Example:
▪ Say: Lord; I seek refuge with You from the  Read this surah as morning and evening azkar for
promptings of Satan. ( Al-Mu;minun) protection from evil eyes rather than wearing lucky
charms or amulets.
▪ “for Satan is an avowed enemy toman”
(Yusuf 12:5)  Recite this surah with full belief in power of Allah when
effected with evil eyes or magic
Introduction:
The meaning of surah Naas is Mankind. It falls the category Allah‟s Relationship with Created World.
The type of this surah is Makki. There are total eight verses in this surah.
Background:
This Surah was revealed along with Falaq to cure Prophet (SAW) when magic was casted on him by
Labid bin Aa‟sam. One of the Surah of protection.
Theme of Surah:
The main themes are: God as refuge; God as Lord; God as Protector.

Surah Naas is the last Surah of the Quran. It explains the attributes of Allah and Tawhid. In this surah
refuge is sought with Allah who is the Lord, the King and the God of mankind, from evil forced that
are within a person. These forces attacked him then retreat, then again return over and over again to
repeat the act of whispering to deviate man from the right path. This power of evil may be satan or
evil men or evil inclinations within man‟s own will; they secretly whisper evil and then withdraw to
strengthen their hold on him.
Allah , the merciful , instruct man to seek His Protection against the sneaking evil, which locates
itself within their hearts and whisper repeatedly because he cannot rid himself of such an evil without
the help of Allah.
Surah Mu‟minun is also refers these promptings of Satan, Say: I Lord, I seek refuge with You from
the promptings of Satan. Allah also says in Quran, “for Satan is an avowed enemy to man” (Yusuf
12:5)
Surah Al-Naas (114: 1-6)
This surah teaches Muslims to seek Allah‟s refuge against all evils as Satan is always there
to misguide them so Muslims should strengthen their relation with Allah to protect themselves
from all kinds of evil forces. God is the King so it is He who people should seek refuge from
Him.
As Allah is the best Protector. So, this surah is a shield for him against all visible and hidden
evils so, realizing the power of Quran people must not seek help from fortune teller or
magicians by wearing amulets, lucky charms for the purpose of protection. Reciting this surah
with the other „Qul‟s‟ is a source of protection. Allah (SWT) taught Muslims, how to seek
protection from him through this passage. Prophet Muhammad (SAW) set an example by
reciting this surah along with surah Al-Falaq as daily azkaar.
Muslims must refrain from all superstitious being regarding evil eyes or magic but instill firm
faith on Allah while reciting this surah every day.
2. Allah in Himself
Surah Ash-Shura (42:4-5)

4: To Him belongs all that is in the Heavens and on earth: and He is Most High, Most Great. 5: The Heavens are
almost rent asunder from above them, and the angels celebrate the Praises of their Lord, and pray for forgiveness for
beings on earth: Behold! Verily Allah is He, the Oft-forgiving, the Most Merciful.

 Adam‟s (AS), repentance is an example for
 “His are all the things in the heavens and on Muslims.
the earth.” (2:255)  Muslims must also try to forgive others if they
 “But seek the forgiveness of Allah; for Allah is want Allah to forgive them.
forgiving, Most Merciful” (Nisa: 106)  Abu Darda reported: The Messenger of Allah,
 Prophet (SAW) said: “Allah says: „My Grace peace and blessings be upon him, said, “No
and Mercy outstrips my wrath.‟ (Musnad Muslim servant supplicates for his brother
Ahmad) behind his back but that the angel says: And
for you the same.”
Introduction: The passage is derived from Surah Ash- Shura which means the consultation. It is a
Makki surah and belongs to the category of Allah in Himself. The passage comprises of 2 verses
and the total verses of this surah are 53.
Theme of Surah: The main themes are: Allah‟s ownership, Allah‟s power, „Mercy and
forgiveness‟ as Allah‟s attributes,
This passage explains about Allah‟s authority & ownership and His majesty. Allah is the owner of
everything because He created everything. This passage draws attention towards Allah‟s might that
the majestic heavens that are so strong get tremble before. They cannot withstand before the power
of Allah. This refers to Allah‟s matchless power and might. No one can be equal to Allah (SWT), in
rank nor in has the powers. Ayat-ul-Kursi also proclaims the same reality. “His are all things in
the heavens and on earth”
This passage also highlights the most important & exclusive attributes of Allah and that is Him being
Most Merciful & Forgiving, who is ready to forgive His creation. That is, it is only Allah‟s mercy and
forgiveness that the people who have touched the extreme limits in disbelief, polytheism, atheism,
sinfulness and tyranny, have been receiving respite after respite for years and years, so that they
may mend their ways.The Holy Prophet SAW said, “Allah says My Grace and Mercy outstrips My
Wrath.” Humans are reliant on God‟s mercy as He is the most forgiving, the most merciful.
The passage also refers to the countless angels, who are busy in the prayers and also invoke His
mercy and pardon for humans which shows Allah likes repentance as angels do not deviate from His
instructions. This shows merciful nature.
It can be learned from the theme of the passage that Allah is the most High, the most Great
and has authority over everything so Muslims should be humble in their attitudes as all
greatness and grace belongs to Almighty Allah.. They must never be proud and should stay
away from all kinds of superiority complex, such as dealing with servants unjustly and having any
boastfulness due to cast or creed etc. If Muslim would understand Allah‟s power they would
never commit shirk
Muslims can also learn that Allah is so merciful. He loves to forgive. So, humans should not
despair of Him or give up on His mercy. Even if they have sinned, they should turn back to Him
ask for forgiveness. As God is merciful to humankind, Muslims must also in turn should be
grateful and also try to forgive others. This can be practiced in daily life demonstrating patience
while dealing with servants, colleagues, friends and family.
If Muslims will not repent, their hearts will become diseased and get corrupted. So, in order to
safeguard their heart, they must seek forgiveness from Allah.
Muslims can also learn from the passage that the obedience of angels to God can encourage
humans to be obedient to God too. It is also the sign of Allah‟s mercy that angels ask
forgiveness. Angels not just ask for forgiveness but also say ameen on dua. As mentioned in a
hadith by Abu Darda: The Messenger of Allah, peace and blessings be upon him, said, “No
Muslim servant supplicates for his brother behind his back but that the angel says: And
for you the same.”
Allah in Himself
Surah Al-Baqarah - Ayat-ul-Kursi (2:255)

Allah! There is no deity except Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs
whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him except by His leave? He
knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge except
what He will. His throne includes the heavens and the earth, and He is never weary of preserving them. He is the Sublime,
the Tremendous.
Part „a‟ References Part „b‟ Examples

• It reminds us to keep our status in mind. We are
Introduction: nothing before Allah despite our titles,
 Quran says: “Nothing is like unto Him and He is accomplishments etc. Therefore, there should be no
the All- hearer, the All-seer.” (42: 11 Ash Shura) pride in our hearts as everything is from Allah. This
 “Then he established himself on the throne” (13:2 should humble us not make us arrogant
Al Ra‟ad)
 Quran says: “but God is the one free of all wants
“(35:15- Fatir)
Introduction:
This passage is a verse of Surah al Baqarah which means cow. It falls in the category of Allah‟s Relationship
with Himself. The type of this surah is Madni. There are total 286 verses in this surah.
Theme of Surah:
The main themes are: Tawhid, One God; Matchless attributes, His Omniscience, His Omnipotence, that the
Throne represents His power.
Ayatul Kursi explains the distinctive attributes of Allah. It describes Allah as one God who is the Creator,
Cherisher, Sustainer and Owner of the universe. Allah says that He is the Eternal and self-subsisting who
is free from all defects. Surah Ikhlas describes Uniqueness and Oneness of Allah in the simplest form.
Allah says „Say, He is Allah, the one. Allah, the Eternal, the Absolute.‟ (112:1-2).
This surah stresses upon Allah‟s perfection and matchless attributes, being free from human
weaknesses as He does not only own but also looks after everything in between the Heavens and earth
and no one is needed to look after Him. He doesn‟t sleep nor get tired in what He does. No one can
intercede on behalf of anyone without His permission.
Allah is Omniscient. He has full knowledge of the present, past and the future, which human beings
cannot know. They can learn only what he allows them to learn.
The greatness of Allah‟s throne indicates His majesty, uniqueness, sovereignty and His Omnipotence.
Humans only know what He allows them. It emphasizes how He is the only one who can make decisions
about His creation, yet is transcendent – completely independent from His creation.
Surah Al-Baqarah - Ayat-ul-Kursi (2:255)
It can be learned from the theme of the passage that Allah is the One and Unique God who is
the most High, the most Great and has Power over everything. This teaches total humility
and submission to the One Omniscient God, who alone is worthy of worship and total
submission. They must never be proud and should stay away from all kinds of superiority
complex, such as dealing with servants unjustly and having any boastfulness due to cast or
creed etc. If Muslim would understand Allah‟s power they would never commit shirk
The theme of God‟s self-subsistence shows about Allah‟s unique attributes being free from
all weaknesses for e.g., sleep. So, Muslims should be calm and not worry about the problems
of this world as Allah is constantly with them and never gets leave them alone.
As Allah has the knowledge over all things, Muslims can also learn that Allah is aware and He
is constantly watching their activities constantly. Hence, Muslims must avoid indulging in sinful
activities such as cheating, stealing, and gossiping etc. in individual or social gathering avoiding
all kinds of vices. They should also avoid going to soothsayers, fortune tellers, astrologers or
magicians for predicting their future or solving worldly matters.
Muslims can also learn from the passage that the total Power and Authority belongs to Allah
(SWT) alone and so this encourages a believer to not bow down or surrender himself before a
tyrant, ungodly ruler or any worldly power and unjust authority. Muslims must also avoid turning
towards the graves of saint for worship or seeking their intercession or help from them or anyone
except Allah.
It was said by the Prophet to be one of the best passages of the Qur‟an, so Muslims should
recite it daily for protection in the morning and evening duas. This magnificent Ayah should
also be recited before going to sleep every night as per sunnah of Prophet (SAW).
Ayatul kursi, if recited after every single Salah, we have been promised Jannah.
Allah in Himself
Surah Al-An‟aam (6: 101-103)
101: To Him is due the primal origin of the heavens and the earth: How can He have a son when He has no consort? 102: He
created all things and He has full knowledge of all things. That is Allah, your Lord! There is nogod but He, the Creator of all
things: then worship Him: and He has power to dispose of all affairs. 103: No vision can grasp Him, but vision: He is above all
comprehension, yet is acquainted with all things.

 Allah is aware and watching our every activity,
 Quran says: “Nothing is like unto Him and so Muslims should keep this in mind while doing
He is the All- hearer, the All-seer.” (42: 11 anything
Ash Shura)  It is a man‟s duty to worship Allah as He can
 Quran: “for God is He Who understands only fulfill their needs and not to associate
the finest mysteries” (22:63). partner with Allah in any form.
 Quran says: He is Allah, the One and Only… He  In a world full of busy and hectic routine, this
begets not nor is He begotten.” (112: 1-3) Surah serves a reminder that Muslims should
 always remember their Creator as He is the
ultimate authority over their affairs.
Historical Example:
 Musa (AS) expressed his desire to see Allah,
but Allah said “You shall never see me.” (Al-
A‟raaf 7:143). However, according to hadith we
will see Allah as clear as the moon, in Jannah.
Introduction:
The meaning of surah Al-An‟am is Cattle. It falls in the category of Allah‟s Relationship with Himself. The type
of this surah is Makki. There are total 165 verses in this surah.
Theme of Surah:
The main themes are: Allah as originator and controller; His Omnipotence, His Omniscience.
Surah An‟am highlights Allah as originator and creator who created everything out of no origin. It
describes God‟s power and knowledge over all things. He is the only one to control the heavens and the
earth and so emphasizes the theme of tawhid.
Allah is the only creator and does not share authority with anyone else. This passage logically questions
the possibility of offspring (son) without having a mate/partner. Allah is free from all human attributes and far
superior to be in need to have children or spouse, unlike humans. Surah Ikhlas mentions the fact that Allah
has no son. Allah says: “He does not beget nor is He begotten.” (112:3). Therefore, he is the only one
worthy to be worshipped.
He is the most powerful as he has the ultimate authority to dispose human‟s affairs. His qualities are
matchless, He is not perceivable and is beyond human comprehension. His vision encompasses the whole
universe. Nothing is hidden from him. He has knowledge about all His creation. He watches us all the time
and is fully aware of our intentions.
Surah Al-An‟aam (6: 101-103)
The teachings of this passage emphasize the importance of tawhid for Muslims. The only
relationship He has is with His creation, and man is asked to worship Him as it says in this
passage that only He can fulfil their needs. So, It is a man‟s duty to worship Allah as He can only
fulfill their needs and not to associate partner with Allah in any form.
Allah also sees and hears all that humankind does. Allah is aware and watching their every
activity. Their actions, words and thoughts are not hidden from Him. Hence, Muslims should
always be careful of their deeds.
This surah negates Christian belief of God having a son. Thus, all other unislamic religious
beliefs are also refuted. Muslims in this way, develop a clear concept of Tawhid and understand
that Shirk is the only unpardonable sin in the sight of Allah.
The passage declares that Allah has the ultimate authority over a man‟s affairs. Hence, in a
world full of busy and hectic routine, this Surah serves a reminder that Muslims should always
remember their Creator. Muslims should be humble in their attitudes as all greatness and grace
belongs to Almighty Allah.
Allah in Himself
Surah Fussilat (41:37)

Among signs are the night and the day, the sun and the moon. Adore not the sun and the moon, butadore Allah,
who created them, if it is Him you wish to serve.

• Creates a strong link with God so Muslims do not
 Quran says: “Be hold; In the creations of the look up to anything or anyone else.
Heaven & earth; in the alteration of day & night • Muslims must rely on Allah rather than worrying
are signs for those who are wise”. (Al Baqarah about their future etc. as He Allah is controller
2:164) • Muslims must refrain from committing Shirk and
understand His Omnipotence
 “We have made the Night & the Day as two (of • This surah invites to ponder over marvel of
our) Signs: the Sign of the Night have We
nature and study Allah‟s signs
obscured while the Sign of the Day We have
Historical Example:
made to enlighten you”. (Al-Isra 17:12)
• Ibrahim (AS) pondered over the signs of universe
 Quran says: “He has made subject to you the and Allah guided him through it
Night & the Day; the Sun & the Moon; and stars
are in subjection by His command: verily in this are
signs for men who are wise.” (Al Nahl 16:12)
 “It is not permitted to the Sun to catch up the

Moon nor can the Night outstrip the Day: each
(just) swims along in (its own) orbit (according
to law).” (Al Yaseen)
Introduction:
The meaning of Fussilat is “Explained with detail”. It falls in the category of Allah‟s Relationship with Himself.
The type of this surah is Makki. There are total 54 verses in this surah.
Theme of Surah:
The main themes are: God as a creator, God‟s signs, Lord of mankind
In this Surah, cosmic signs of the universe are referred to as the great signs of Allah‟s Lordship and
Authority. God creates and controls everything, in this verse specifically the sun and the moon. Both of
these powerful objects are helpless and can‟t operate on their own.
The order and cycle of the sun and the moon are God's signs for humankind. They are signs of His
power and are moving according to the law of Almighty Allah so only He is worthy to be worshipped; no
one is equal to Him.
It is a negation of paganism – the sun and moon are not to be worshipped. Instead by pondering over
them, one can understand the reality of Allah‟s Greatness and creative Power and be close to Him.
Surah Fussilat (41:37)
Sun and moon are created for benefit of mankind and the cycle of the night and day is used to
calculate days, weeks, months and years in the calendar. Hence, these objects aren‟t created
with the purpose to be worshipped.
It can be learned from the theme of the passage that created things are not permanent. These
verses strengthen belief of a person when he ponders over the nature and how perfectly it is
fashioned by the Almighty Allah.
This surah invites a man to ponder over the laws of nature and create a strong link with God.
Just like Ibrahim (AS) confirmed the truth after observing the celestial bodies. Prophets have
asked God for guidance and so Muslims should take this guidance too. They should realize
they need to look to one God for their answers, rather than looking to created things for
guidance. The humans are encouraged to ponder on and study His signs.
Muslims must mould their lives as per the instructions of God just like the other creations of
Allah so Muslims do not look up to anything or anyone else like celebrities, fame or money to
live their life.
Allah in Himself
Surah Al- Ikhlas (112:1-4)
1: Say, He is Allah, the one. 2: Allah, the Eternal, the Absolute. 3: He does not beget, not, nor is He begotten. 4: And there is
none like Him.

 A man must not do shirk with Allah in
 “And your Allah is one Allah; there is no god but He, any form. For e.g., belief in astrological
the most Gracious, Most Merciful.” (Al Baqarah-163) science for future etc.
 “Allah forgives not that partner should be set up with  This surah rejects all other religious
beliefs that includes atheism
Him, but he forgives anything else to whom He
please.‟‟ (Al Nisa)
 These verses help Muslims remember that
He and only He is absolute. Thus, the
 “and your God is one God” (2:163, al-Baqarah) passage is a source of contentment and
 “there is no God but He” (2:255). spiritual strength for Muslims in their lives.
Introduction:
This passage is Surah Ikhlas which means purity and sincerity and is 112th surah of the Quran with
total 4 verses. It falls in the category of Allah's relationship with Himself and is an Early Makki
Surah.
Background:
This Surah was revealed to answer the questions asked by Quraysh about the God of Prophet SAW
and the message he was preaching. Abdullah ibn Masood RA reported that Quraysh said to
Prophet SAW, "Tell us about the ancestry of your Lord." Thereupon this surah was sent down.
Theme of Surah:
The main themes are: Tawhid and the Oneness of Allah, Refusal of shirk and his matchless
qualities.
Surah Ikhlas outlines most fundamental and significant aspect of Islam i.e., Tawheed. The word
Ahad cannot be used for anyone in affirmation except Allah, The Mighty and Majestic because
He is Perfect. He is the Only one to be worshipped, "It is You we worship and You we ask for
help, (1:5). This surah also negates all aspects of shirk associated with Allah
Allah is „Samad‟, He is independent of all and everything is dependent on Him for their survival.
He has the knowledge about everything and everything is in His control. He is most wise and is
Perfect in His wisdom. Allah is Eternal and Absolute, He is free of time and space, He has always
been there will always be there, without any beginning or end. Quran says, "He is the First and
Last." (57:3).
This Surah also negates about Allah having any family, children or spouse. Allah is Unique
and Matchless and cannot be compared to any of His creations, Allah is beyond
human imagination..
Surah Al- Ikhlas (112:1-4)
This Surah teaches us many lessons, it encourages Muslims to spread the message of
Oneness of Allah to other people just as Prophet (SAW) was instructed when people asked him
about the concept of one God. The word „Qul‟ in this Surah is not only used for Prophet (SAW)
but shows that it is a responsibility of every Muslim to save others from committing the sin of
Shirk.
The teachings of the surah strengthen Muslim‟s belief that they should only worship Allah alone
and should not ascribe partners to Him. Muslims must not replace God with anything alongside
him like fictional role models, other rich celebrities or influencers with power, fame and
money as previous nations have done.
This Surah also refreshes the faith and believes of the Muslims that Muslim‟s center of belief is
Tawheed they are not like Jews and Christians who claim that Allah has a son.
The word Samad teaches us that Allah can help us in every matter. No one other than Allah has
the ability to harm or protect us. Muslims can observe Allah‟s matchless attributes to understand
that nothing is impossible for Allah (SWT). If Muslims will understand Allah matchless attributes
they will understand shirk and its punishment. This will have positive impact in their lives and
they will avoid major and minor shirks like; visiting the deceased person grave and asking for
help or wearing different amulets/lucky charm for protection, going to soothsayers or
magicians for solving worldly matters.
This Surah is so important that the Prophet (SAW) declared it equivalent to one third of the
Quran as reported by Bukhari.
3. Allah‟s relation with His Messengers
Surah Al-Duha (93)

1: By the glorious morning light, 2: And by the night when it is still, 3: Your Lord has not forsaken you, nor is he
displeased. 4: And truly the Hereafter will be better for you than the present. 5: And soon your Lord will give you so
that you will be pleased. 6: Did He not find you an orphan and give you shelter? 7: And He found you wandering, and
He gave you guidance. 8: And He found you in need, and made you independent. 9: Therefore, do not treat the
orphan with harshness, 10: Nor drive the beggar away; 11. But tell about the bounty of your Lord!
 “So, verily with every difficulty there is a  Do not harm orphans and do not look down upon
relief” (Quran 94:5). them.
 Allah says, “Surely, Allah is with those who  Vulnerable people can be supported through various
are As-Saabiroon (the patient)” (Quran, ways like bearing education expanses, by good
8:46). advices, by giving loans or helping in clearing debts or
 “It is righteous to spend of your substance through charities.
out of love for Him, for your kins, for orphans”  Abdul Sattar Edhi (a social worker from Pakistan)
(Quran 2:177). worked day and night for a welfare of the Orphans,
poor and needy. His doors were open for everyone.
Introduction: Surah Ad Duha was revealed in a stressful time period of Prophet‟s (SAW) life in Makkah
which means „The Morning Light‟. It belongs to the category of Allah‟s relationship with His
Messengers. It has 11 verses.
Background: Due to Pause of revelation and continuous torture of people, this surah was revealed as a
consolation to the Prophet Muhammad (SAW) to give reassurance that God is always there to help in need.
This surah was revealed as a rich flow of compassion, mercy, hope, comfort, reassurance and unmatched
love of Allah for His beloved prophet.
Theme of the Surah:

The main themes are, God as companion, God helps His prophets, teaches Muslims being grateful
to God always.
• This surah reminds the Muslims that Allah is the companion of the true believers. There are trials in
Muslims‟ life to polish their imaan but after every difficulty Muslims faith get strengthen and Allah himself
says, “So, verily with every difficulty there is a relief” (94:5).
• This Surah affirms that Allah does not abandon His prophets at any stage of their life as He provided him
with shelter, guidance and independence. It is God who helps in need so when distressed, Muslims are
instructed to turn to Him and act patiently in times of difficulties. Allah says, “Surely, Allah is with
those who are As-Saabiroon (the patient)” (Quran, 8:46). Allah SWT pointed out three immense
blessings, among countless others He bestowed upon Prophet SAW. When he was an orphan, how he
got the shelter and he got the support of his wife.
• Allah taught Muslims through His prophet that how to show his gratefulness to Allah by looking after
orphans and helping those in need. It gives message of being kind and helpful to others in need, like
orphans and beggars.
• As Allah says in Quran “it is righteous to spend of your substance out of love for Him, for your
kins, for orphans” (2:177). It is also advised to proclaim and acknowledge Allah‟s favours which make
people grateful to Him.
Importance of the theme:
 From the bond of Prophet (SAW), Muslims can learn that trials in life doesn‟t always reflect
Allah‟s anger or wrath rather it‟s the test from Allah for those He loves the most.
 Allah‟s commandment to Prophet SAW is a guide about how vulnerable people must be
supported. We learn that our relationship with Allah can be strengthened by our kindness to
the weak and poor
 These themes address humans to not worry when others oppose or hurt them; Be assured of
Allah‟s help and be patient in difficult times. Muslims should have strong belief that Allah is
with the true believers and does not forsake them.
 Muslims should look at their own lives to see their blessings and not think they have been
given nothing; they should not constantly want more than what they have. They should be
grateful to God through prayers, giving charity and helping those less fortunate than
themselves and they should make people aware of the ways in which God helps them.
Muslims should be confident that upcoming blessings of the Hereafter are better than
temporary entertainment of this world. This encourages not to lose hope on Allah and always
be grateful to Allah‟s bounties instead of complaining
 This surah guides Muslims how to treat the poor and needy and encourages to treat
orphans with kindness. They should be looked after and their needs should be fulfilled. Allah
says: “And feed with food the needy wretch, the orphan and the prisoner, for love of
Him,” (Ad-Dahr76:8)This could be implemented now a days if we find an orphan, poor or
needy around us, do not harm them and do not look down upon them. If you are given
responsibility for their property, then fulfil this responsibility with excellence and give them from
your own wealth. Do not take advantage of their weakness like, Abdul Sattar Edhi (a
social worker from Pakistan) worked day and night for a welfare of the orphans, poor and
needy. His doors were open for everyone. It develops courage among the Muslims and
compose them to live a successful life in society.
higher up the level
Surah Al-Maidah (5:110)
Then will Allah say: „Jesus‟ son of Mary! Recount my favour to you and to your mother. Behold! I
supported you with the holy spirit, so that you spoke to the people in childhood and in maturity. Behold! I
taught you the Book and Wisdom, the Law and the Gospel. And behold! You make out of clay, as it were,
the figure of a bird, by my leave, and you breathe into it and it becomes a bird by my leave, and you heal
those born blind, and the lepers, by my leave. And behold! You bring forth the dead by my leave. And
behold! I restrained the Children of Israel from you when you showed them the clear signs, and the
unbelievers among them said: „This is nothing but evident magic.‟
 Allah says, “So, We aided the believers  Those calling people to Islam, should be certain that
against their enemies, hence they Allah would support and aid them, as they are
prevailed.” (Quran, 8:46). carrying out the task of the Prophets.
 Allah says, “He is the One who reveals clear  Allah SWT caused miracles to happen at the hand of
signs to His servant to bring you out of the Messengers to prove their truthfulness, and the
darkness to light.” (Quran 57:9). divinity of their message. We can use miracles that
are existent until today such as the eloquence of the
Quran, and the scientific facts mentioned in it, to
prove the authenticity of Islam.
Introduction: This passage is from Surat al Maidah, which was revealed in Madinah, and has 120 verses
in total. The title „al-Maidah‟ means „A table spread with food on it‟. It belongs to the category „Allah‟s
relationship with His Messengers‟.
Theme of the Surah:
The main themes are: Allah‟s favors upon His Messengers, Allah‟s aid and protection for the
Prophets, Allah gives signs to mankind
• This passage highlights Allah‟s favors upon His Messenger Isa. The passage mentions how Allah
aided Isa (A.S) and his mother when he enabled him to talk through the holy spirit, while in the cradle,
which freed his mother of the false accusation. Likewise, Allah granted Isa wisdom and knowledge of the
divine books.
• This passage affirms that Allah aids and supports His prophets in the deliverance of Allah‟s message
to mankind. He grants miracles to His prophets according to the prevalent conditions of their societies.
Allah aided Isa (A.S.) with numerous miracles to prove his truthfulness such as enabling him to breathe
life into birds of clay, heal the ones born blind and those suffering from leprosy. Likewise, Allah aids
those who work for the cause of Allah against His enemies, Allah says, “So, We aided the believers
against their enemies, hence they prevailed.” (Quran, 8:46). The passage also clarifies
simultaneously that all these miracles happened at the hands of Isa by Allah‟s leave, hence, do not prove
any kind of divine attributes for Isa as claimed by the Christians.
• The passage alludes to Allah‟s protection for His Messengers, as Allah protected Isa (A.S.) from the
Jews by raising him to the heavens, when the Jews tried to kill him.
• The passage also points out how Allah sends signs to the mankind, so they might ponder over them
and attain guidance. Allah says, “He is the One who reveals clear signs to His servant to bring you
out of darkness to light.” (Quran 57:9). However, the Children of Israel persisted upon their disbelief
and rejected the signs.
Part-b: briefly explain the importance of these themes in a Muslims life today

The themes of this passage contain important lessons for the Muslims:
 Reflecting on the favors Allah bestowed upon Isa, Muslims can learn the lofty status of Isa
(A.S.) in Islam, contrary to what the Jews claim about him being a false prophet.
 Allah SWT recounted His favors on Isa and reminded him of them, which teaches Muslims
the importance of reflecting over Allah‟s favors upon them, which in turn will enable them to
be more grateful to Allah by using wealth in charitable causes, using our physical and
mental capabilities in the way of Allah, and abiding by His commands.
 Allah‟s support to Isa through miracles teaches Muslims how Allah does not abandon His
beloved slaves, and if they work in Allah‟s cause, Allah will come to their aid just like He
supported His Prophets. People who tread on Prophets‟ path, Dawah organizations for
example such as that of Dr.Zakir Naik, or IERA from the UK, who spread the message of
Islam can take great comfort through these ayaat, knowing that Allah is supporting them.
 Allah‟s protection for Isa (A.S) in the form of raising him to the heavens and preventing
him being killed at the hands of Jews invalidates the Christian belief in the crucifixion of Isa
(A.S.).
 Allah SWT sent signs and caused miracles to happen at the hand of the Messengers to
prove their truthfulness, and the divinity of their message. We can use miracles that are
existent until today such as the eloquence of the Quran, and the scientific facts mentioned in
it, to prove the authenticity of Islam.
 Allah‟s signs and miracles point to the immense power and limitless capabilities of Allah.
Muslims must realize that nothing is impossible for Allah, and hence never despair of His
mercy and support.
These are not the only points candidates can mention, and personalizing the
passages to their own or Muslims‟ lives, or giving thoughtful answers with
examples, could take them higher up the levels.
Surah Al-An‟aam (6:75-79)
75: So also, did We show Abraham the power and the laws of the heavens and the earth, so that he might have
certainty. 76: When the night covered him over, he saw a star: He said: „This is my Lord.‟ But when it set, he
said: „I do not love things that set.‟ 77: When he saw the moon rising in splendour, he said: „This is my Lord.‟
But when the moon set, he said: „Unless my Lord guides me, I will surely be among those who go astray.‟ 78:
When he saw the sun rising in splendor, he said: „This is my Lord; this is the greatest.‟ But when the sun set, he
said: „O my people! I am indeed free from your giving partners to Allah.‟ 79: „For me, I have set my face firmly
and truly towards Him who created the heavens and the earth, and never shall I give partners to Allah.‟
▪ “We have indeed sent down clear signs, and  Muslims can learn from discoveries made by
Allah guides whomever He wills to the straight organizations such as NASA, to get closer to Allah
path. (Quran 24:46)” and realize His power.
▪ Allah says, “From amongst His signs are the  Muslims must avoid visiting fortune-tellers, wearing
night and the day, the sun and the moon. Do amulets, asking the dead for help etc.
not prostrate to the sun nor to the moon, but
 Muslims should often employ rational and logical
prostrate to Allah who has created them.”
arguments to convince non-Muslims about Islam.
(Quran, Fussilat 41:37).
They can, for instance, use the cosmological
argument to prove the existence of Allah.

Introduction: This passage is from Surat al An‟aam, which was revealed in Makkah, and has 165 verses in
total. The title „al-An‟aam‟ literally translates into „Cattle‟. The passage belongs to the category „Allah‟s
relationship with His Messengers‟.
Theme of the Surah:
The main themes are: God‟s guidance for His Messengers, God‟s signs in the universe, irrationality of
shirk and validity of Tawheed, proclamation of truth.
• This passage highlights Allah‟s guidance for His messenger Ibrahim. It mentions how Allah guided Ibrahim
by showing him His signs in the heavens and the earth, and enabled him to ponder over them, and attain
conviction in his belief in Allah.
• This passage also points to the fact that guidance comes from Allah Alone, and no one else has the ability
to guide. Allah says, “We have indeed sent down clear signs, and Allah guides whomever He wills to the
straight path. (Quran 24:46)”
This passage describes Allah‟s signs in the universe, and how they point towards Allah and His control over
the universe. A similar theme has been mentioned in Surat Fussilat. Allah says, “From amongst His signs
are the night and the day, the sun and the moon. Do not prostrate to the sun nor to the moon, but
prostrate to Allah who has created them.” (Quran, 41:37). Ibrahim (A.S.), upon reflection, was able to
realize that despite the celestial bodies like the sun, the moon, and the stars being magnificent creations, their
disappearance and subjection to the system of the universe indicates the existence of a supreme powerful
being who has complete control over them, and has created them, hence, He is the only one worthy of
worship.
• The passage also points out the irrationality of shirk, and the validity of Tawheed, that is when Ibrahim
expressed his dissociation from all that his people worshipped besides Allah. Upon observing nature, he
concluded that these deities themselves do not possess any control, and it is their Creator who controls them.
He observed that the only one worthy of worship, is the very being who has created the heavens and the
earth, independent of everything besides Him.
The passage also alludes to the importance of proclaiming the truth and acting upon it, as Ibrahim (A.S.)
instantly announced to his people what he believed to be the truth, and readily expressed complete
dissociation from worship of anything besides Allah.

 Learning about Allah‟s guidance for His Messengers, Muslims must realize the special
divine care for the Messengers, and how Allah safeguarded them from misguidance, due to
which all messengers are perfect role models for us, whom we should emulate in all aspects.
 This passage also teaches us that guidance comes from Allah SWT, and hence, we should
only turn towards Allah and beseech Him to guide us. This is the reason, it has been made
obligatory for us to recite al-Fatihah in every prayer, through which we seek Allah‟s guidance
at least 17 times a day.
 Realizing the effect pondering over Allah‟s signs in the universe has on our faith, Muslims
should initiate projects to explore the space and the sea for example, to realize Allah‟s
greatness by pondering over His signs. They can also learn from discoveries made by
organizations such as NASA, to get closer to Allah and realize His power.
 Muslims should often employ rational and logical arguments to convince non-Muslims about
Islam, just as Ibrahim was able to learn about Tawheed by using his intellect and reflecting
over Allah‟s signs. They can, for instance, use the cosmological argument to prove the
existence of Allah.
 Muslims should not keep the knowledge they acquired to themselves, rather, they should
impart it and share the truth with others as well, emulating Ibrahim (A.S.) who instantly
proclaimed the truth.
Surah Al-Baqarah (2: 30-37)
30: Behold, your Lord said to the angels: „I will create a vicegerent on earth.‟ They said: „Will You place
there one who will make mischief there and shed blood? - whilst we celebrate your praises and glorify your
holy (name)?‟ He said: „I know what you do not know.‟ 31: And He taught Adam the names of all things;
then He placed them before the angels, and said: „Tell me the nature of these if you are right.‟ 32: They
said: „Glory to You, of knowledge we have none, save what You have taught us: In truth it is You who are
perfect in knowledge and wisdom.‟ 33: He said: „Adam! Tell them their natures.‟ When he had told them,
Allah said: „Did I not tell you that I know the secrets of heaven and earth, and I know what you reveal and
what you conceal?‟ 34: And behold, we said to the angels: „Bow down to Adam‟. And they bowed down. Not
so Iblis: he refused and was haughty: he was of those who reject faith. 35: We said: „Adam! You and your
wife dwell in the Garden; and eat of the bountiful things in it as you wish. But do not approach this tree, or
you will run into harm and transgression.‟ 36: Then Satan made them slip from there, and got them out of
what they had been in. We said: „Go down, with enmity between yourselves. On earth will be your dwelling
place and your means of livelihood, for a time.‟ 37: Then Adam learnt from his Lord words of inspiration, and
his Lord turned towards him; for He is often returning, most merciful.
• “[Remember] when your Lord said to the  Muslims must wage Jihad to spread Islam and spread
angels: “I am going to create a human being justice on earth.
from clay.(Quran 38:71)”  Muslims must recall Allah‟s mercy and compassion,
• “Satan said, “My Lord, for allowing me to go and counter through it any anxiety and distress, and
astray, I will certainly tempt them in the earth, shun any evil thoughts such as thoughts about
and misguide each one of them. (Quran committing suicide.
17:39)”
• “[Adam and Hawwa] said, “Our Lord! We
have wronged ourselves. If you do not forgive
us and have mercy on us, we will certainly be
losers. (Quran 7:23)”
Introduction: This passage belongs to Surat al Baqarah, which was revealed in Madinah, and
contains 286 verses in total. The title of the Surah „al-Baqarah‟ means „The Cow‟. The passage
belongs to the category „Allah‟s relationship with His Messengers‟.
Theme of the Surah:
The main themes are: Creation of Man and his status, God‟s favors upon His Messengers,
God‟s omniscience, Iblis‟ arrogance and enmity for man, God is oft-forgiving and accepting
of repentance.
• This passage mentions the account of Creation of Man, and highlights his high status. It
describes Adam was the first man created, as Allah says, “[Remember] when your Lord said
to the angels: “I am going to create a human being from clay.(Quran 38:71)” Allah made
man his viceregent on earth, and announced this to the angels, commanded them to prostrate to
him, making clear the lofty status man was bestowed by Allah.
• This passage also points to the Allah‟s favors upon Adam, as He taught him the names of all
things, and bestowed upon him knowledge. He also let him and his wife dwell in the Jannah and
eat from wherever they wished, except for one tree whose fruit was forbidden to them.
• This passage indicates Allah‟s omniscience, as when the angels questioned the wisdom
behind creation of man, who would spread corruption and cause blood-shed, Allah reminded
them that He knows what they know not, and hence are oblivious to the wisdom behind creation
of man.
• The passage also points out Iblis‟ arrogance and enmity for man, when he refused to bow
down to Adam, and vowed that he will strive misguide mankind until the day of judgement. Allah
says, “Satan said, “My Lord, for allowing me to go astray, I will certainly tempt them in the
earth, and misguide each one of them. (Quran 17:39)”
• The passage further describes how Allah out of His compassion, forgives His slaves and
accepts their repentance, whenever they repent. Allah Himself inspired the words of
repentance to Adam, and forgave him, as He says, “[Adam and Hawwa] said, “Our Lord! We
have wronged ourselves. If you do not forgive us and have mercy on us, we will certainly
be losers. (Quran 7:23)”

 Muslims should honor the high status granted to them by Allah, and realize it is their
responsibility as Allah‟s viceregent to spread justice on earth, and apply the law of Allah.
Muslims should wage Jihad to spread Islam, and ensure justice all around earth.
 Muslims must remember the favors Allah has bestowed upon them and be grateful to Allah
by increasing their good deeds.
 The belief in Allah‟s omniscience teaches Muslims to be mindful of Allah at all times, and to
submit to His wisdom and knowledge without objecting to His decrees. Muslims should know
that Allah is watching over them, and avoid committing sins even when they are alone. If they
fail to understand the wisdom behind some command of Allah, they should be submissive and
comply, without objecting.
 Iblis‟ arrogance led him to his destruction, and eternal misery. Muslims must realize that if
they fall prey to their ego, and are arrogant, they will end up in the same destination as Iblees.
Hence, they must be humble in accepting Allah‟s commands, and also when dealing with
others.
 Muslims must also realize that Iblis is an enemy to them, hence, they should be wary of the
traps laid by Shaytan, and the thoughts that he whispers in to our minds, and must not act
upon them.
 Knowing Allah‟s ample mercy, and forgiveness, Muslims should never despair of Allah‟s
mercy, and always repent to Him whenever they commit any sin. If they happen to violate
someone‟s rights, they must hasten to return their rights back and ask Allah for forgiveness.
 Muslims must recall Allah‟s mercy and compassion, and counter through it any anxiety and
distress, and shun any evil thoughts such as thoughts about committing suicide.
 Realizing the need for Allah‟s mercy, Muslims should forgive others and show mercy to
them, as they would like to receive the same from Allah. Allah says in Surat an-Nur, “They
should pardon and forgive. Do you not love to be forgiven by Allah? (Quran 24:22)”
These are not the only points candidates can mention, and personalizing the
examples, could take them higher up the levels.
Surah Al-Kauthar (108:1-3)
1: To you have We granted abundance. 2: So, pray to your Lord and sacrifice. 3: For he who hates
you, he will be cut off.
Reference:  Muslims can find comfort through this Surah when

▪ Allah says, “And when your Lord announced, they face offensive behavior from their enemies, as in
“If you are thankful, I will increase my favors the case of the burning of the Quran in Sweden, or
upon you.” (Quran, 14:7). the caricatures made by French newspaper Charlie
▪ “Rejected were the Messengers before you; Hebdo.
with patience and constancy they bore their
rejection “(An‟am 6:34).
Introduction: This passage is Surat al Kawthar, which was revealed in Madinah. It is the shortest Surah of
the Quran and has 3 verses in total. The title „al-Kawthar‟ means „abundant goodness‟, and refers to a
river in paradise. It belongs to the category „Allah‟s relationship with His Messengers‟.
Background: Anas narrated, “One day the Messenger of Allah (‫ )ﷺ‬was sitting amongst us that he dozed off. He
then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just
been revealed to me, and then recited [Surat al Kawthar].” [Sahih Muslim]. It is also narrated that this Surah was
narrated when some of the Quraysh mocked the Prophet ‫ ﷺ‬that his lineage will be cut off as his sons have
died.
Theme of the Surah:
The main themes are: Allah‟s favors upon His Messengers, Gratefulness to Allah, Allah comforts and
supports His Messengers.
• This surah highlights Allah‟s favors upon His Messenger Muhammad ‫ﷺ‬. The passage mentions Allah
has honored the Prophet ‫ ﷺ‬by granting al-Kawthar to him, which is a river in paradise. According to many
exegetes, al-Kawthar refers to „abundant goodness‟, hence, it would be inclusive of all of Allah‟s favors
upon the Prophet ‫ ﷺ‬in the world and in the Hereafter, such as prophethood, Quran, wisdom, victory,
dignity.
• This surah emphasizes on the importance of being grateful to Allah, as Allah commands the Prophet ‫ ﷺ‬to
offer Salah and sacrifice only for the sake of Allah, in gratitude for Allah has bestowed upon him. Allah
says, “And when your Lord announced, “If you are thankful, I will increase my favors upon you.”
(Quran, 14:7).
• The surah also points out how Allah comforts and supports His Messengers, as when some of the
Quraysh mocked the Prophet ‫ ﷺ‬due to the death of his son, saying his lineage will not continue, and his
legacy will be cut off, Allah comforted the Prophet ‫ ﷺ‬by reminding him of His favors, and informed that His
wrath will befall the enemy of the Prophet ‫ﷺ‬. His haters and enemies will be the ones cut off of all
goodness, while the Prophet‟s name will remain alive until the day of Judgement.

 From this Surah, Muslims learn of Allah‟s favor upon the Prophet ‫ﷺ‬, in the form of the high
status he was granted. Hence, the Muslims must hold him in high esteem, and must tread
on his path and follow His sunnah, seeking to get similar goodness that was granted to the
Prophet ‫ﷺ‬, and hope for an opportunity to drink from the cistern of Kawthar on the day of
Judgement. Muslims should pray to Allah to choose them from the fortunate ones who will
These
receive are not
a drink the
from theonly points candidates can mention, and personalizing the
Kawthar.
 examples,
Allah could take
SWT commanded them
the Prophet ‫ ﷺ‬toupestablish
higher the levels.
Salah and offer sacrifice in gratitude for
Allah‟s favors. Muslims must be grateful to Allah for the bounties He has provided them
with, by striving to offer voluntary prayers, observing voluntary fasts, and giving charity. The
specific command to establish Salah and offer sacrifice highlights the significance of these
two acts of worship. Muslims must not be reckless towards their Salah, and should
demonstrate eagerness in carrying out the great act of worship that is sacrifice.
 Allah comforted the Prophet ‫ ﷺ‬when the enemies mocked him, and informed that His
wrath will befall his enemies. When Muslims are offended by the enemies, like in case of the
burning of Quran in Sweden, or the caricatures made by French newspaper Charlie Hebdo,
they must realize that if they can‟t avenge for the offences by themselves, Allah‟s wrath will
surely befall these despicable people, and these efforts to mock and belittle Islam cannot do
any harm to it.
1st Year after Hijrah – Main Events
Condition of Madinah
The two main idolator tribes of Yathrib were Aws and Khazraj. There was no security of life and
property due to their inter-tribal wars and disputes which affected their economy too.In order to put
end to their troubles, Aws & Khazraj were almost ready to choose Abdullah Bin Ubbaya of Khazraj
tribe as leader but arrival of Prophet (SAW) undermined his position.Abdullah Bin Ubay turned as a
lifelong enemy of Islam and a new group emerged in Madinah under his enmity known as Hypocrite.
He was leader of hypocrites.There were three main Tribes of Jews namely; Banu Qainuqa, Banu
Nadeer & Banu Quraizah who were considered prosperous tribes.They used to exploit the idolaters‟
tribes, lend money on high interest rates and threatened the Arabs due to their scriptures' prediction.
Arrival & Welcome to the Prophet (SAW)
A warm reception was given by the people of Yathrib upon arrival of Prophet (SAW).Children were
singing with happiness.Many people requested Prophet (SAW) to stay with them.They grabbed the
halter of she-camel (Al Qaswah) but Prophet (SAW) said, “Let it go its own way. It is under
orders.”She-camel stopped at Banu Malik ibn An Najjar, a plot belongs two orphan boys, Sahil &
Sohail.Prophet (SAW) stayed in house of Abu Ayyub Ansari, the nearest house to the plot, for
almost seven months.
Main Events of first year in Madinah
Construction of Masjid-e-Nabvi:
First thing Prophet (SAW) did, was to build a masjid.The price of plot where his she-camel
stopped, was paid by Abu Bakr (RA), Ten Gold Coins.The Prophet (SAW) himself participated in
construction of masjid.It was a simple square building. Walls were built with unbaked bricks, roof
was made of mud, date palm leaves, and stones, pillars were of trunk of date palm and as floor,
sand and pebbles were spread.A platform was made for poor and Muslims known As – Suffah
which served as base of Islamic education.Two rooms were built adjoining the masjid for Prophet
(SAW) and his family residence for his two wives Saudah (RA) and Aisha (RA). While mosque
and his house were being built Prophet (SAW) stayed at Al Ayub Al Ansari.The mosque was
known as Masjid-e- Nabvi. It served as, place of worship, meeting place, parliament house, a
military headquarter and a place of learning.
Method of Adhan:
Method to call for prayer, Adhan was introduced to summon the Muslims to Masjid for
congregational prayer.Some suggestions were to ring the bell, way of Christians or to blow horns,
way of Jews.Prophet rejected both ways.Umar (RA) suggested appointing someone to call out
loudly. “Prayer is about to begin.” Prophet liked it.During this Abdullah ibn Zayd & Umar (RA)
both dreamt the same wordings and Prophet (SAW) approved it.He appointed Bilal ibn Rabah Al
Habashi as First “Muazzin” of Islam.
Brotherhood:
Muhajreen had left their families and belongings in Makkah and now they needed financial
support. Prophet (SAW) established a new bond of Brotherhood between the Ansar and
Muhajirun.Each emigrant was paired with an Ansar –the people of Medina.They were declared as
brothers in faith- It is also known “Mawakhaat”.The Ansars shared all their wealth and property
with the emigrants and they were even allowed to inherit from them. The Ansar offered endless
support to the emigrants and tried their best to facilitate them. The emigrants, on the other hand,
did not become a burden on the Ansar and soon started living independently. like Sa‟d bin Rabi‟a
(Ansari) & Abdul Rahman bin Auf (Muhajir).Prophet (SAW) was being paired with Ali (RA).The
Yathrib city was renamed as Madina – tun – Nabi.
The Treaty (charter) of Madinah:
After establishing brotherhood, the Prophet (SAW) defined religious, social, and political relations
with Jews to establish peace and friendship.A charter was drawn for the Jews and various tribe of
Madinah known as “Treaty of Madinah”.
The terms of the charter were as follows:
1. Both the parties enjoy complete religious freedom and tolerance.

2. Both the parties would be allies and make peace together with outsider.
3. The Jews and the Muslims civil society and enjoy equal rights.
4. Madinah would be a city of peace for both the parties. Murder and killing in Madinah will be
prohibited.
5. The allies of both the parties would enjoy the same security and freedom.
6. In case of attack on Madinah, both the parties would assist each other and defend it.
7. The Prophet (SAW) would decide all the disputes and his decision would be final.
Conclusion:
It completely changed the political, social and religious life of Madinah.It established political unity
and transformed the city of fighting tribes into a peaceful state.
1st Year after Hijrah – Brotherhood
 Establishment of brotherhood in Madinah in 1st Year after Hijrah

The formation of a brotherhood between the Muhajreen (Immigrants from Makkah) and Ansar
(Helpers from Madinah), was one of the first blessed steps of Prophet (SAW) in First year after
migration to Madinah.
It was the strongest form of support in the building and establishment of the new Muslim society
in Madinah.
 Reason of Establishing Brotherhood

The migrants were not familiar with Medina‟s climate, customs and working conditions. They did
not bring anything with them while leaving Mecca. For this reason, they needed to be
familiarized with Medina‟s working conditions and with Muslims of Medina, who came to be
called the Ansar (the helpers) because they offered all kinds of help to them.
Therefore, the Messenger of God gathered the Ansar and the migrants together five months
after migrating to Medina. He appointed ninety Muslims, the forty-five of whom This
brotherhood was based on the principle of helping each other out, both materially and spiritually.
 Method of Establishing Brotherhood

According to this foundation of brotherhood established, leaders of each family in Medina would
provide a Muslim family from Mecca with accommodation and share their belongings with them,
and they would work together.
The Prophet did not choose two Muslims to become brothers randomly. Contrarily, he
investigated them carefully and appointed the best matches as brothers. For instance, there
was an exact harmony between Salman al Farisi and Abu’d-Dardaa; Ammar and Khuzaifa;
Talha ibn Ubaydullah and Abu Ayyub, in terms of character, nature, and feelings.
 Reaction and response of Ansar and Muhajroon

The Ansar, embraced the migrants with love and sincerity even gave asylum to their Muhajirin
brothers in their own homes and comforted them with their wealth.
The Ansar offered endless support to the emigrants and tried their best to facilitate them.
The emigrants, on the other hand, demonstrated nobility of conduct and did not become a
burden on the Ansar and soon started living independently.
It is reported that Saad ibn Rabi (RA) said to „Abdur Rahman bin Awf (RA), “I am the richest of
all the Ansars, so I want to divide my properties (between us), and I have two wives, so
see which of the two you like and tell me, so that I may divorce her and when she
finishes her prescribed period ( ‘Idda) of divorce, then marry her.”
Abdur Rahman said, “May Allah bless your family and properties for you; where is your
market so that I may make my fortune with my own hands’” (Bukhari)
 Examples of pairs who were brothers in faith
Muhajir Ansaar
Abdul Rahman bin Awf(RA) Saad ibn Rabi (RA)
Salman al Farisi (RA) Abu‟d-Dardaa (RA)
Talha ibn Ubaydullah (RA) Abu Ayyub Ansari (RA)
 Virtue of Ansaar and Muhajroon in the Qur’an
The ones who have believed, emigrated and striven in the cause of Allah with their wealth
and their lives are greater in rank in the sight of Allah. And it is those who are the attainers
[of success]. (Surah Tawbah 9:20)
Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him
in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and
then He forgave them. Indeed, He was to them Kind and Merciful. (Surah Tawbah 9:117)
Prophet (SAW) said, “Love for the Ansar is a sign of faith and hatred for the Ansar is a sign
of hypocrisy.” [Bukhari & Muslim]
 Outcomes and Conclusion

The brotherhood established yielded positive outcomes in a short time.
Various strata of society got closer to each other with the help of this brotherhood.
This brotherhood also abolished tribalistic pride and enmity. As a result, a society with divine
aims, supreme goals, and virtuous souls emerged.
Reference:
 Islam Beliefs and Practice by Yasmin Malik
 When the Moon Spit by Safiur-Rehman Mubarak Puri
 Cambridge O level Islmaiyat by Dr.Saqib Muhammad Khan & Habibur-Rehman
Compilation of Hadith in its different stages
There is common misconception that the ahadith were compiled and written down only in late
2nd century Hijri, and based on this, there are those who cast doubts about the authenticity of
hadith. However, this is a feeble claim, not supported by evidence. Firstly, the primary method
of transmitting information in the early generations was memorizing the texts, and verbally
passing them on to the next generations. Secondly, there is ample evidence of hadith being
written down and compiled since the time of the Prophet ‫ﷺ‬.
First Stage: During the lifetime of the Prophet ‫ﷺ‬:
The Prophet ‫ ﷺ‬initially had prevented the Companions from writing down ahadith. Abu Sa’eed
al-Khudri narrates that the Prophet ‫ ﷺ‬said: “Do not write from me. Anyone who writes
anything from me other than Quran must erase it.” (Sahih Muslim). This was to ensure the
preservation of Quran, and avoid the ahadith of the Messenger of Allah ‫ ﷺ‬getting mixed with
the Quran. Other reasons include the fact that the strong memories of the Arabs were
sufficient to carry the Prophet’s words to the next generation, so writing was to be restricted
only to Quran to ensure its complete preservation.
The Prophet ‫ ﷺ‬thus encouraged the oral transmission of his hadiths, saying: “May Allah give
freshness to a slave [of Allah], who hears my saying, grasps, and communicates it [to
others] the way he heard it.” (Sunan Abi Dawud). The Prophet ‫ ﷺ‬likewise encouraged it in his
farewell sermon, saying, “Those who are present should propagate [my words] to those
absent.” (Sahih Bukhari). Hence, during the lifetime of the Prophet ‫ﷺ‬, the primary method of
collecting and propagating ahadith of the Prophet ‫ ﷺ‬was through oral transmission.
However, there were many instances where the Prophet ‫ ﷺ‬also allowed the writing of hadith,
where there was no fear of it mixing with the Quran, and the companions showed eagerness
or insisted upon writing:
1. Abdullah ibn ‘Amr said, “I used to write all that I would hear from the Messenger of Allah ‫ﷺ‬,
to memorize it. Quraysh prohibited me saying: Do you write everything that you hear from
him while the Messenger of Allah ‫ ﷺ‬is a human being: he speaks in anger and pleasure? So I
stopped writing, and mentioned it to the Messenger of Allah ‫ﷺ‬. He pointed with his finger
towards his mouth and said: ‘Write, for by Him in Whose hand my soul lies, only truth comes
out from it.’” (Sunan Abi Dawud). Abdullah ibn ‘Amr used to called this Sahifah Sadiqah
(truthful), and it was very dear to him. It is said to have contained around 250 ahadith, much
of which are incorporated in the Musnad Ahmad, and other books of hadith.
2. Likewise, at the time of the Conquest of Makkah, the Prophet ‫ ﷺ‬delivered a sermon in
which he clarified some rulings related to Makkah. A man from Yemen, called Abu Shah,
requested the Prophet ‫ ﷺ‬to write them down for him. So, the Prophet ‫ ﷺ‬commanded his
companions, “Write for Abu Shah!” (Bukhari and Muslim).
3. Similarly, ‘Ali (RA) had a Sahifah in which he had noted down rulings from the Prophet ‫ﷺ‬
related to blood money, ransom for captives, and Qisas.
4. Anas ibn Malik was also known to have a Sahifah.
5. Likewise, the Prophet ‫ ﷺ‬sent ‘Amr ibn Hazm to Yemen with writings containing rulings
related to Zakat and blood money. These writings were called ‘Kitab ‘Amr ibn Hazm’.
Second Stage: During the time of the companions after the Prophet’s ‫ ﷺ‬demise:
After the Prophet’s death, After the Prophet’s death the Companions assumed both religious
and political leadership in the community. The senior-most companions like Abu Bakr and
‘Umar did not narrate a large number of ahadith, but rather preserved the teachings in their
actions and methods of reasoning, and would cite the ahadith when required. Other
companions, however, devoted themselves to educating the Ummah and took the
responsibility of teaching the new generation. For example, Abdullah Ibn Mas’ud in Kufa, Ibn
‘Abbas in Makkah, ‘Aishah and Ibn ‘Umar in Madinah, Anas ibn Malik in Basra, Abdullah ibn
‘Amr in Egypt were all considered authority in knowledge from whom people would learn. The
most prolific of collectors and narrators of hadith however were the junior companions, who
devoted themselves to propagating the ahadith. For example, Abu Hurayrah narrated around
5374 ahadith, Ibn ‘Umar 2630 ahadith, Anas 2286 ahadith, ‘Aishah 2210 ahadith, Ibn ‘Abbas
1696, Jabir 1540 ahadith.
Despite there being extensive narration of hadith, the primary method of collection and
preservation still was memorization and transmission was done verbally. However, just like in
Prophet’s ‫ ﷺ‬time, there were several instances where the Companions wrote down ahadith.
1. Abu Bakr (RA) had appointed Anas (RA) as governor of Bahrain, and wrote to him rulings
related to Zakat as mentioned by the Prophet ‫ﷺ‬.
2. Likewise, ‘Umar (RA) wrote to the Muslims while they were in Azerbaijan some of Prophet’s
‫ ﷺ‬commands related to wearing silk.
3. Ibn ‘Abbas used to inquire the senior companions about the sunnahs of the Prophet ‫ﷺ‬, and
he would be accompanied by someone who would write it down for him . (1)
4. Similarly, it was reported that Anas ibn Malik (RA) asked his son to write down some
ahadith he had heard from
Itban ibn Malik (RA).
.)332/2( ‫) اإلصابة‬1(
5. Usaid ibn Hudair (RA) wrote some ahadith to Marwan ibn al Hakam.
6. Samurah ibn Jundub (RA) wrote the ahadith he had learnt, and sent them to his son
Sulayman.
7. Abdullah ibn Abi Awfa (RA) also wrote some ahadith to Umar ibn Ubaydillah. (Sahih Bukhari
2818)
Third Stage: During the time of the Successors (Tabi’een):

During the era of the successors, the reliance upon writing hadith had increased, as the need
for compilation was greater. The memories weren’t as strong as they were in the previous
generation, and false ahadith were being circulated, due to which compiling hadith had
become essential. Hence, Caliph ‘Umar ibn ‘Abdil Aziz (98-101 AH) ordered the compilation of
hadith. He wrote to the people of Madinah, “Search for the hadith of Allah’s Messenger, and
compile it.” (Tareekh Asbahan).
He commanded Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm to compile the ahadith narrated
by two prominent scholars of the tabi’een, ‘Amrah bint Abdir Rahman and Qasim ibn
Muhammad ibn Abi Bakr, both of whom were students of Aishah.
He also commanded Ibn Shihab az-Zuhri to compile hadith. Ibn Shihab az-Zuhri narrates, “We
were commanded by Umar ibn Abdil Aziz to compile the ahadith, so we wrote down
multiple copies. Then, he sent to each governorate under his rule one copy.” Due to this
effort of Ibn Shihab, the historians say: “Ibn Shihab was the first to [officially] compile hadith.”
Several other successors also compiled hadith on their own. Amongst the most prominent
successors to compile hadith were two students of Abu Hurayrah: Hammam ibn Munabbih,
and Abdur Rahman al-A’raj. The sahifah of Hammam ibn Munabbih is fully incorporated in
Musnad Ahmad. Similarly, students of Ibn ‘Abbas, Mujahid and Ikrimah are known to have
compiled books. Likewise, Urwah ibn az-Zubayr would also write the ahadith he had learnt
from ‘Aishah.
Fourth Stage: During the time of the Successors of the Successors (Atba’ at-Tabi’een), and
those after them:
This era is considered the ‘Golden Age of Hadith compilation’, as hadith compilation had
spread far and wide, and had become the primary method for hadith transmission. Hence,
many hundreds of thousands of hadiths were compiled. During this period, Hadith scholars
established rules of Matn and Sanad to sift through the Hadiths to categorize them and
include them in their collections.
The Muhadditheen compiled their books mainly in two categories: Musnad and Musannaf.
Musnad refers to books in which the ahadith were compiled with respect to the first narrator,
i.e. the companion. Amongst the most prominent works from this category are:
1. Musnad al-Humaydi (d. 219 AH),
2. Musnad Abi Dawud at-Tayalisi (d. 204 AH),
3. Musnad Ahmad ibn Hanbal (d. 241 AH). Musnad Ahmad is the most comprehensive work
from this category, compiling over 27000 ahadith. The book starts with the ahadith narrated
by the 4 caliphs, then the rest of the 10 blessed companions, then the family of the Prophet ‫ﷺ‬,
and likewise.
As for the Musannaf category, it refers to books that organized the ahadith topic-wise. The
books belonging to the Musannaf categories were further classified as Jami’ (contains all topics
of the religion), Sunan (contains topics related to legal rulings only), Sahih (contains only sahih
ahadith). The 6 canonical books (al-Kutub as-Sittah) of hadith all belong to this category.
Amongst the most prominent works from this category are:
1. Muwatta Malik:
Malik ibn Anas (d. 179 AH) collected in his Muwatta around 2000 narrations. These include
the ahadith of the Prophet ‫ﷺ‬, as well as the sayings of the Sahabah. Likewise, Imam Malik
also included his verdicts in the book.
2. Musannaf Abdir Razzaq:
Abdur Razzaq ibn Hammam as-San’aani (d. 211) collected in his book around 20,000
narrations. These include the ahadith of the Prophet ‫ ﷺ‬as well as the sayings of the Sahabah
and Tabi’een.
3. Musannaf ibn Abi Shaybah:
Abu Bakr ibn Abi Shaybah (d. 235) collected in his book around 38,000 narrations. These
also include the ahadith of the Prophet ‫ ﷺ‬as well as the sayings of the Sahabah and Tabi’een.
4. Sahih Bukhari:
Muhammad ibn Ismail al-Bukhari (d. 256 AH) devoted sixteen years of his life in travelling to
collect hadith. He had collected around 600,000 narrations. However, from these, he
incorporated in his Sahih only 7563 ahadith, which met the most rigorous standards of
authenticity. Many of these ahadith were repeated in multiple topics, hence, the total of
different ahadith without repetition comes to 2762 traditions. These narrations only contain
the sayings of the Prophet ‫ﷺ‬. Imam Bukhari also added chapter headings, which reflect his
legal opinions.
5. Sahih Muslim:
Muslim ibn Hajjaj al-Qushayri an-Nisaburi (d. 261 AH) also restricted his book to only Sahih
ahadith. His collection comprises 9200 Hadiths. Imam Muslim kept all narrations of a certain
hadith in the same section, which enables the reader to compare the wordings of the
different narrations. Unlike Imam Bukhari, he did not add chapter headings.
6. Sunan Abi Dawud:
Abu Dawud Sulayman ibn Al Ash’ath as Sijistani (d. 275 AH) compiled the Sunan from a pool
of 500,000 hadith, including 4800 hadiths in his book, which are mainly related to legal
rulings only. He added chapter headings before mentioning the ahadith, that allude to his
legal opinions. His book largely contains Sahih and Hasan ahadith.
7. Jami’ at-Tirmidhi:
Muhammad ibn ‘Isa at-Tirmidhi (d. 279 AH) collected 3,956 ahadith in his book. These
ahadith are largely Sahih and Hasan, and some Daeef hadiths as well. In addition to chapter
headings, at-Tirmidhi would also mention the rulings of the ahadith, legal opinions of the
scholars, and comments on the trustworthiness of the narrators.
8. Sunan an-Nasa’ee:
Ahmad ibn Shu’ayb an-Nasa’ee (d. 303 AH) collected in his book roughly 5700 hadith (with
repetition). His collection largely includes Sahih and Hasan ahadith, which he had selected
from a larger collection he had authored known as
as- Sunan al-Kubra. Imam an-Nasa’ee also tends to mention narrations of a certain hadith in
the same section, often to point out the differences between them. He also added chapter
headings, which indicate his legal opinions.
9. Sunan ibn Majah:
Muhammad ibn Yazid ibn Majah al-Qazvini (d. 273 AH) collected in his book around 4341
ahadith. These include Sahih, Hasan, and many Daeef ahadith. He also added chapter
headings to each hadith.
Shia Books
Shias also accept the Hadith as an important source of guidance. Their books include the
principles of religion, history, ethics, supplication, the details of religious law and other
practical and legal issues. They also cover various religious aspects and includes some lengthy
letters and speeches narrated by the Imams. From the most important Shiah hadith books are
The most important Sh'iah hadith books are:
i. Al-Kafi fi Ilm ad-Din (The Sufficient in the Science of Religion). It is divided into three sections:
❖ Usûl al-Kâfi
❖ Furû al-Kâfî
❖ Rawdat al-Kâfi.
ii. Al-Istibsar (The Perspective).
Conclusion:
Many other scholars also compiled their collections of hadith, which made hadith literature
exceedingly rich and finally came to the state, as we know it today, a guide for all Muslims.
References:
https://shamela.ws/book/96178/306
https://salafcenter.org/4231/
https://sunnah.com/bulugh/9/6
https://www.alukah.net/sharia/0/128206/%D8%AC%D9%87%D9%88%D8%AF-
%D8%A7%D9%84%D8%B5%D8%AD%D8%A7%D8%A8%D8%A9-%D8%B1%D8%B6%D9%8A-
%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%86%D9%87%D9%85-%D9%81%D9%8A-
%D8%AA%D8%AF%D9%88%D9%8A%D9%86-%D8%A7%D9%84%D8%B3%D9%86%D8%A9/
https://ia800606.us.archive.org/27/items/FP15199/15199.pdf
https://shamela.ws/book/11349/54
https://ia600209.us.archive.org/28/items/waq0039/0039_copy01.pdf
-
Componentsof a Hadith Parts of a Hadeeth:

Hadith
. 0- - --- -
• Rawee (Narrator)
Sanad (Chain of narrator/narrators)
• Matan (Text)
• Sanad or lsnad
o Information about the path of the narration.
a Recollection of how the narration traveled.
• Matn
a The text of the hadith whose meaning is desired.
o Speech which has been carried by the particular sanad.
Authenticity of Hadith
Outline
 Introduction of Hadith and importance of Hadith (in short)
 Compilers and introduction of Sanad and Matan by them
Contribution of Compilers in forming Principles

 Principles of Riwayat (checks made on Sanad)
 Principles of Dirayat (checks made on Matn)
 Importance of these principles in authenticity of hadith
 Conclusion
Note: Both the principles must be well developed and complete points must be mentioned as it is
“Authenticity of Hadith”
Introduction of Hadith and importance of Hadith
 Hadith are the sayings, actions and tacit approval of Prophet (SAW).
 It is the second most important source of Islamic legal thinking.
 Together with the Quran, it provides complete guidance in all aspects of life.
 It corroborates the teachings of the Quran, explains the Quran and gives a ruling when the
Quran is silent about certain things.
 It also provides an extension of laws through Ijma and Qiyas. For this purpose, it was really
important to have authentic hadith.
 The hadith consists of two parts, the chain of narrators sanad and the text matn
 To authenticate the hadith, sanad and matn is checked.
Compilers and introduction of Sanad and Matan by them

 Though ahadith were written in the time of Prophet (SAW), Companions, and Taba Tabyin, but
the most important period of hadith collection was 100-300 A.H., the era of Tabe Tabyin and
their successors, also known as the Golden Age of Tradition.
 It was during this period, that the writers of the famous six authentic books also compiled their
collections, applying certain criterion for their respective books.
The collectors of authentic Hadith were
1) Imam Muhammad bin Ismail Al Bukhari

2) Imam Muslim bin Al-Hajjaj
3) Abu Dawood – Sulaymna ibn Al-Ash’ath As-Sijistaani
4) Imam Abu Eesa Al-Tirmidhi – Muhammad ibn Eesa Al-Tirmidhi
5) Abu Abdur Rehman Nasa’i – Ahmed ibn Shu’ayb an-Nasa’i
6) Ibn Majah – Muhammad ibn Yazid ibn Majah Al-Qazwini
 They divided hadith into two major components; Sanad and Matan to check the authenticity of
hadith.
Sanad
 Sanad is the chain of narrators of sayings or actions of Prophet (SAW). The shorter the sanad
the higher the chances of it being accurate.
 The example of sanad is the first part of hadith which contains the chain of narrators like;
Reported by Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah (SAW)
said "Two must not converse secretly to the exclusion of another person."
 Muhammad ibn Al-Muthanna reported from Abdul Wahhab, from Ayyub, from Abu Qilaabah,
from Malik that the Prophet (pbuh) said „Pray as you see me praying.‟ (Agreed).
Matan
 Matan is the text of the hadith or what the Prophet (SAW) said, did or approved, for example,
“Pray as you have seen me praying” (Agreed).
 It is the matn of a Hadith which distinguishes Hadith Qudsi from Hadith Nabawi
Imam Shafi, a great scholar, is amongst the first scholars to write down the rules to verify the
authenticity of a hadith.
The rules to verify the authenticity of hadith involve the following two sciences:
1. “Asma ur Rijal” or “Jarh-wa-Tadeel”: In this important science, thousands of biographical
accounts of the narrators of Ahadith have been recorded in detail. We can distinguish the
trustworthy narrators from the weak ones with the help of this science.
2. „Ilm-ul-Hadith‟: In this science, the sanad and matn are scrutinized. It is determined through
this science when a sanad (chain) is acceptable and when it is to be rejected. Critiquing the
text (matn) is also learnt.
 The former is known as „Principles of Riwayaah‟ and the latter is known as „Principles of
Diraayah‟.
Principles of Riwayat (related to narrator i.e., Raawi)
 Under the principles of Riwayat, the compiler of the hadith checks the name, nickname, title,
parentage and occupation of the narrator.
 The original narrator should have stated that he has heard the hadith from Prophet (SAW). If
one narrator referred his Hadith back to a person, they both should be of the same period and
must have met each other. The chain should not be broken and should link back to the
Prophet (SAW).
 The narrators should be honest, pious and trustworthy Muslims and should not be known to
be a liar or have committed any crimes. STORY: Once, Imam Bukhari travelled to learn hadith
from a man. When he had reached, he saw the man call his horse to him by showing it an
empty bag of food. Imam Bukhari left immediately without taking the hadith as he realized that
the man wasn’t honest. He said, “if he couldn‟t even keep his promise to his horse, how
could he be trusted to pass on the words of the Prophet?” This shows how strict and
particular the compilers were.
 The narrators are also required to have sound memory, STORY: for example, Imam
Bukhari’s memory was tested by the people of Baghdad. He was presented with a hundred
ahadith, with changed sequences of reporters as well as Matan. He repeated all the hadith with
absolutely correct Sanad and Matan. This showed his exceptional memory.
 The narrator should be of a sound age at which he was able to understand everything he had
heard.
 Each person in the chain should have command on the Arabic language, Quran, Hadith, and
Fiqh.
 The narrator should not have spoken against other reliable people. Hadith from a child, insane
and non-Muslim was not accepted.
Principles of Dirayat (related to the text/understanding)
 Under the principle of Dirayat, the text was judged. The text should have pure Arabic style
and should not contain any grammatical error.
 It should not be in conflict with the Quran or hadith that were more reliable and it should
not be against historical facts.
 A hadith that was against reason or normal experience of people or common sense was
rejected, like promise of high reward for a small virtue, or severe punishment for the
slightest fault was rejected, as its generally false.
 Any hadith that levelled accusation at the family of the Prophet (SAW) or his
Companions is generally false.
 A hadith reported by a large number of people in different times whose agreement on a lie
became inconceivable was also accepted.
 It should not contain expressions that the Holy Prophet (SAW) could not have been
expected to use.
Conclusion
By applying these criteria, Muhaddithun were able to gather authentic ahadith in their
compilations. Bukhari learned 600,000 ahadith and only added 7563 in his collection. The care
taken by them to protect ahadith has never been done by any other nation, thereby leaving no
doubt in authentic ahadith.
_______________________________________________________________________________
Checks of biographies of the Hadith transmitters
Outline
 Introduction of Hadith and importance of Hadith
 Contribution of Compilers and Introduction of Sanad and Matan
Contribution of Compilers in Forming Principles
 Principles of Riwayat (checks made on Sanad)
 Role of Imam Bukhari in collection of Biography
 Conclusion
Importance of Biography of the Narrators
Note: Only principle of Riwayat is required with examples, in such question that needs details
about biographies of compilers.
Checks of biographies of the Hadith transmitters

 The hadith consists of two parts, the chain of narrators (sanad) and the text (matn)
 To authenticate the hadith, sanad and matn is checked
Contribution of Compilers and Introduction of Sanad and Matan

 The most important period of hadith collection was 100-300 A.H., the era of Tabe Tabyin
and their successors, also known as the Golden Age of Tradition. It was during this period,
that the writers of the famous six authentic books also compiled their collections, applying
certain criterion for their respective books.
 Imam Shafi, a great scholar, is amongst the first scholars to write down the rules to verify
the authenticity of a hadith.
The rules to verify the chain of the hadith involve the following science:
1. “Asma ur Rijal” or “Jarh-wa-Tadeel”: In this important science, thousands of
biographical accounts of the narrators of Ahadith have been recorded in detail. We can
distinguish the trustworthy narrators from the weak ones with the help of this science.
The science that determines which sand is acceptable and which is to be rejected is studied under the
„Principles of Riwayaah‟
Principles of Riwayat
parentage and occupation of the narrator.
 The original narrator should have stated that he has heard the hadith from Prophet (SAW). If
one narrator referred his Hadith back to a person, they both should be of the same period and
must have met each other.
 The chain should not be broken and should link back to the Prophet (SAW).
 The narrators should be honest, pious and trustworthy Muslims and should not be known to
be a liar or have committed any crimes.
 Imam Ismail Al Bukhari’s was one of the first scholars to compile the authentic ahadith. In order
for him to consider the hadith authentic, he had to study the lives of all the people in the chain
in depth. He studied where and when the narrators lived, in order to make sure that if
someone narrates from someone else, they must both have been in the same place at the
same time and have actually met and discussed hadith.
Role of Imam Bukhari in collection of Biography
 Other hadith scholars did not all require evidence that two consecutive narrators met
personally, but Imam al-Bukhari’s strict requirements are what makes his compilation unique.
He also studied the lives of narrators, to make sure they were trustworthy and would
not fabricate, or change the wording of a hadith. If he discovered that someone in a
chain openly sinned or was not considered trustworthy, that hadith was immediately
discarded and not included in his book unless a stronger chain for it existed.
 Once, Imam Bukhari travelled to learn hadith from a man. When he had reached, he saw the
man call his horse to him by showing it an empty bag of food. Imam Bukhari left immediately
without taking the hadith as he realized that the man wasn’t honest.
 He said, “if he couldn‟t even keep his promise to his horse, how could he be trusted to
pass on the words of the Prophet?” This shows how strict and particular the compilers were.
 Bukhari authored this work, called al-Tareekh al-Kabeer, when he was 18 years of age. He
compiled the names and biographies of many of those who narrated hadith from the time of the
Companions until his time. The total number of biographies included is close to 40 thousand,
including both men and women, reliable and unreliable narrators.
Conclusion:
The biographies which include parentage and occupation of the narrators were checked to ensure
that the narrator has no wrong influence which may make the hadith doubtful. This criterion was
also very helpful to achieve the most authentic hadith
The text of the The text of the

Hadith (matn) is Hadith (matn) is
first narrated as received
Oral Oral Oral Oral
Transmitter Transmitter
The complete chain of attestors is known as the "sanad"

(support) or the "isnad" (supporting)
Reference:
Topic:
Caliphate of
‘Uthman (RA)
Following is the Summary of Uthman’s Caliphate:
Main
Main Events Policy
Policy Approach
Approach Main
Main Achievements
Achievements
1. Administrative 1.simplicity 1. Compilation of

1. election changes Holy Quran
2.modesty
2. division of 2.military services
3. continuity of
power (Naval Fleet)
2.Charges Umar’s (RA)
against Hazrat 3. welfare of the 3. conquest in East
Administrations
Uthman (RA) masses to the and West
national wealth
4. extension of
4. leniency
4. improvement Prophet Mosque
3. Revolt
of religious 5. freedom of
against Hazrat 4. expansion of
services work
Uthman Islamic Empire
Significance
Significance Model
Model Rule Relationship
Relationship with
with Main Difficulties
other States
1. generosity 1. to follow the 1. loss of
seerah of Holy 1. equality prominent
2. importance
Prophet 2. missionary companions
in the sight of
2. Re-organization of delegates 2. despair of
the Holy
prophet provinces and 3. welfare of non- masses from
districts Quraish’s
Muslims
2. modesty
3. consultation of officers
4. liberty in
3. soft and kind Majlis-e-Shura
practicing of religion 3. blames on
hearted ruler
4. attention towards Hazrat Uthman
5. Islam was spread
4. got the title complains of the (RA)
‘Jam-e- ul- masses in several countries
due to Islamic 4. siege, rebels
Quran’ 5. increment of scholars sent by him. and revolt
salaries against Hazrat
Like; Philippine,
Malaysia, and Uthman
Indonesia.
Election of Uthman (RA)
Committee of Six Companions
Before the demise of Umar (RA), he commanded that a new caliph be elected within 3 days of his
demise, and nominated six companions. The Committee of six appointed comprised: Uthman (RA),
Ali (RA), Talha (RA), Zubair (RA), Abdur Rahman (RA), and Saad bin Abi Waqas (RA).
Process of Election
Talha (RA) withdrew in favor of Uthman (RA), Zubair (RA) withdrew in favor of Ali (RA), and Saad
(RA) withdrew in favor of Abdur Rahman (RA). Abdur Rahman (RA) also withdrew and was
appointed as the arbitrator to choose between thetwo candidates.
Final Decision
Contacting the two candidates separately; he put to them the question whether they would follow in
the footsteps of previous caliphs. Ali (RA) and Uthman (RA) both of them replied that they would
follow the Quran and the Sunnah of the Prophet Muhammad (SAW).
He also asked that who would they select if they won’t be appointed. Uthman (RA) and Ali (RA)
recommended each other. Abdur Rahman (RA) gave his verdict in favor of Uthman (RA) after
considering the recommendation of public as well. He also swore his allegiance to Uthman (RA).
Allegiance for New Caliph
No one protested against his decision, Ali (RA) was the first one to swear allegiance after
Abdur Rahman (RA) and rest of companions followed; thus the caliphate of Uthman (RA) was the
result of undivided consensus of the companions.
Uthman (RA) succeeded Umar (RA) on the fourth day of his death.
Expansion of Islamic Empire:

Background
 Umar's (RA) murder encouraged the enemies of Islam to attempt recapture the lost lands.
 During the early years, the process of expansion of the Empire continued though the conquests
during his time were not as many as in Umar's caliphate nevertheless they were not few.
 Persians and Romans hoped to take back their lands specially Alexandria and Syria to regain
the power. Roman leaders left Syria moved to Constantinople (old name of Istanbul). At the time
of Uthman (RA) they started looking for means that would enable them to take back their land.
Revolt in Alexandria
 The Romans assembled in Alexandria and sought help of the Roman navy and also provoke
people to rebel against the Muslim authority, they got support from locals.
 They wrote letter to emperor, Constantine, who was the son of Heraclius, told him how degraded
the Romans living in Alexandria felt. Constantine ordered the commander of royal forces, Manuel,
to march towards Alexandria and recapture it from Muslims.
 Uthman (RA) sent a large naval fleet of 300 ships loaded with weapons, under the leadership of
Amr bin al-‘Aas (RA) in Alexandria to crush the revolt.
Revolt in Azerbaijan and Armenia.
 Rebellion also arose in the newly conquered areas of Azerbaijan and Armenia.
 Under the command of Waleed bin „Uqbah (RA), an army was sent by Uthman (RA) to crush
these revolts and regain those territories.
Conquest of Tripoli (Capital of Libya)
 Under the command of Abdullah bin Saad (RA), Muslim forces advanced against Gregory, the
ruler over the African province under the Byzantine empire.
 Uthman (RA) sent fresh army under the command of Abdullah bin Zubayr (RA) and Muslims
also conquered countries in North Africa like Libya, Morocco, Algeria and Tunisia by the middle
of the 7th century.
Conquered Lands
 His earliest focus was the Persian Empire in the East. Khurasan, Merv, Tous, Sarakhs and then
Khawarizm were captured in 650 AD - this bought 40,000 captives and rich booty to Medina.
 Muslims took over Asia Minor and Anatolia. Some other conquered lands were parts of Spain
and in East, Afghanistan, Samarkand, Tashkent, Turkmenistan, Khurasan and Tabaristan
were conquered.
Conquest through Naval Fleet
 During his Caliphate, for the first time a fleet of nearly 500 ships was built to fight with the Greeks
on the Mediterranean Sea.
 Towards the West, the Byzantines forces were defeated and Cyprus was conquered in 649 AD
many states were brought under the sway of Islam with the help of the naval fleet, such as
Cyprus, and Eastern Mediterranean, it also opened the road to further conquests in North
Africa.
 Victory in Alexandria was also possible due to the support of naval fleet.
 Islamic state was far bigger than any one of the past and mighty Byzantine or Persian Empire.
Conquered Territories
 Libya  Khurasan  Afghanistan
 Morocco  Merv  Samarkand,
 Algeria  Tus  Tashkent
 Tunisia  Sarakhs  Turkmenistan
 Armenia  Khawarzain  Khurasan
 Turkey  Fars  Tabrastan
 Egypt  Seestan  Azerbaijan
 Syria  Balkh
 Jordan  Kirman
 Palestine
 Anatolia
 Cyprus
Administration and Services
Divided Entire Islamic Empire into 12 provinces

He regrouped some of the provinces and created new provinces for the newly conquered territories.
He Divided Entire Islamic Empire into 12 provinces. Uthman (RA) observed Sunnah of the
prophet and followed the same principles in hisgovernment as were laid down by Umar.
Advisory Council
He maintained the Council of Advisers (Shura) in the same way as was maintained by the first
two caliphs. The main members of his Shura were Ali, Zubair and Talha. General councils for
consultations were also called from time to time.
Available for Public
He also held periodic conferences of the district authorities in order to keep himself informed of the
conditions of the country he used to hear public complaints after Friday prayers.
Spreading of Islam
He sent religious teachers to many countries such as India, Indonesia, Philippines and Malaysia to
spread Islam.
Introduction of Naval Fleet
The first naval fleet was introduced during the caliphate of Uthman (RA), after it was avoided during
the caliphate of Umar (RA) considering several risks. However, Uthman (RA) granted permission
with the condition that people must not be forced to join the navy.
Muawiyah bin Abi Sufyan, the Governor of Syria, with the permission of the Khalifa established
naval forces and defeated the Romans who had total control over the seas and conquered Cyprus.
Expansion of Holy Mosque and Infrastructure
He expanded the Prophet's mosque which was small for the increasing Muslim population was
rebuilt with stones and lime stones - original simplicity of the mosque was maintained.
Rest houses were constructed on various highways; guest houses were built in many cities like
Kufa. For welfare of general public, new bridges & roads were constructed; general condition of the
roads was improved.
He made arrangements for the supply of drinking water for travelers by digging wells by the sides of
roads and highways.
On request of Makkans he ordered to construct a new port in Jeddah.
Dams and Agriculture
He allowed Arabs to acquire agricultural lands in the conquered territories.

A dam was built to protect Medina from floods, regulated the supply of water to the city as there had
always been an acute shortage of water in Arabia - he ordered digging the several wells and
cleaning the wells that had become choked.
Services for Military Forces
Cantonments were extended and more barracks were constructed for the soldiers & stables forthe
cavalry. He also provided separate pastures for state camels and cattle. He raised the salaries of the
officers and the armed forces. He made reforms in police department.
Allowances for Public
He also increased the allowances paid to people by 25% and also fixed salaries for muadhdhins
(callers of Adhan).
The revenue of the Islamic State was greatly increased during his time - he used entire public
funds for general welfare of public increased allowances given to poor & others.
.
Standardization of Quran
In 651 AD, the standardization of the Quran on the basis of Mushaf-e-Hafsa was done for this he
earned title of 'Jami-ul-Quran‟.
He united Muslims on the standardized copy of the Holy Quran. Recitation on the model of only
this copy was allowed and the rest burnt, official copies dispatched to all provincial capitals.
He also sent reciters of Holy Quran to different places, in order to teach the recitation of Quran tothe
people.
Conclusion
Thus, Hazrat Uthman proved himself as a great leader. During his caliphate the Islamic flourished
and Muslim umma got saved from the mistakes of recitation of Holy Quran. Once Prophet (PBUH)
gave glad tidings of paradise to Uthman (RA) in his life, saying that whatever he does after today will
not harm him.
Causes of the Revolt and Charges against Uthman (RA)
Introduction:
The first half of Uthman‟s caliphate was very peaceful. During this time Muslims gained many
victories and the Caliphate expanded.
Later part of his caliphate was marred by terrible civil conflicts that ultimately lead to th e
martyrdom of Uthman in 35 A.H.
Causes of Revolts Against Uthman (RA)
Conspiracy by a Yemenite Jew, Abdullah bin Saba
Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam only for personal interests
and to destroy the Islamic state from within, took the leading part in the agitation against Uthman
(RA). He had followers who had accepted Islam only to create disharmony among the Muslims.
He invented numerous false beliefs and propagated them to exploit the simpletons. He also forged
letters in the name of Uthman and other prominent companions to incite hatred against Uthman
amongst the masses.
Compassionate nature
He was a very gentle and soft-hearted person. The people who wanted to create chaos among
Muslims took advantage of his soft nature. His compassionate nature made the dissenters bold,
and as a result unrest in the provincial capitals grew and ultimately it engulfed the whole Islamic
State.
Abdullah ibn Umar said, “They would resent things against Uthman, had Umar done similar
things they wouldn‟t have dared speak.”
Uthman (RA) sometimes overlooked the faults of the governors and other officers in various
provinces - though he himself totally and completely followed the ways of the Prophet (SAW) and
the first two caliphs.
Rivalry between Quraysh and other Arab tribes
The Islamic State comprised many tribes and nations, which had been subjugated. Though
some of them had accepted Islam, others held a grudge against the state.
Some of these Arab tribes resented the fact that the caliphs would only be from Quraysh, and
would continuously rule over them.
Thus, they started showing dissent against Uthman to cause unrest.
Abundance of wealth during his era
During the caliphate of Uthman, with Muslims conquering further lands, there was abundance of
wealth. This excess of wealth caused people to become ungrateful, and they started picking out
faults and unjustly criticizing Uthman, which sowed seeds of hatred against him.
Charges Against Uthman (RA)
Main charges against Uthman (RA) were:
Appointment of Relatives and Inefficient Administration
 One of the main allegations against him he had appointed his inefficient relatives as
governors. There were 12 provinces in the country.
 He appointed his relatives in 4: Egypt, Syria, Kufa and Basra. If these allegations are
analyzed objectively, it would become clear that they were not true.
 All the governors appointed by him were people of great caliber. Muawiyah (RA), a relative of
his was appointed by Umar as the governor of Syria. Uthman (RA) merely let him continue his
governorship as he was an able ruler and administrator of outstanding capabilities.
 Also, Abdullah bin Saad, his foster brother was appointed as governor of Egypt by Umar. He
continued to hold the office under Uthman (RA). He was successful as governor. Under
his rule, the whole of North Africa was conquered. Uthman (RA) appointed Saad bin Abi
Waqas as governor of Kufa.
 When he was unable to control the situation there, he was replaced by Walid bin Uqbah
(Uthman‟sfoster brother) who proved his worth and justified this selection.
 During the first five years of his rule, he served the people of Kufa to the best of his
ability and conducted successful campaigns in Azerbaijan and Armenia.
 Abu Musa Ashari was deposed at the demand of the people of Basra. He was
replaced by Abdullah bin Amir (Uthman‟s cousin) according to the wishes of the people.
 He proved very successful - conquered the whole of Fars, Seestan and Khurasan. Thus,
n one of the governors appointed by him proved a failure.
Leniency to the Governors
 It is also alleged that Uthman was lenient and did not keep a check on his governors who
acted according to their own wishes and did not carry out the orders of their Khalifah.
 However, the correct stance is that these governors enjoyed the confidence of Uthman (RA),
who allowed them independence and did not interfere in their day-to-day affairs.
 Umar (RA) had imposed some restrictions on his governors. Uthman (RA) did not consider
such restrictions necessary and allowed them greater liberty and freedom.
 Also, whenever Uthman (RA) would receive a complaint regarding his governors, he would
not hesitate to remove them. He removed Waleed ibn „Uqbah as soon as he received a
complaint from the people of Kufa regarding him, and appointed Saeed ibn al-Aas instead.
Addition a second Adhan on the day of Jumu‟ah

 Uthman commanded that an additional Adhan be called on Jumu‟ah, as the city had
expanded and population had increased, hence they needed to be alerted about the prayer
time beforehand for timely preparation, particularly those in the marketplaces and those living
far from the masjid. Some saw this as a wrongful addition in the religion.
 However, the Prophet ‫ ﷺ‬said, “Adhere to my Sunnah, and the Sunnah of the rightly
guided caliphs after me.” And Uthman (RA) is certainly one of the rightly guided caliphs.
 Also, this adhan was added with the agreement of the Sahabah, and its application continued
even after Uthman‟s era until today.
Spending from the public Treasury on the relatives
 They alleged that Uthman (RA) was extravagant gave away money to his relatives,
squandered the „Baitul Mal‟.
 The allegation was absolutely false. Uthman was one of the wealthiest merchants in Arabia
due towhich people called him „Ghani‟
 His generously contributed towards the cause of Islam during the life of the Holy Prophet (SAW).
 His generosity continued in the same way during his caliphate.
 He spent his own money to help the poor also his relatives but never took anything wrongfully
from the „Baitul Mal‟.
 He did not accept any allowance from the „Baitul Mal‟ for his services as Caliph.
 Through his addresses and speeches, he clarified his position several times and gave
satisfactory explanations to the false accusations against him.
Burning the copies of the Holy Quran
 His burning of the Qur'an was seen by some as destroying God's Word.
 However, this was done after consultation with the other companions, and it was a great
service that he rendered to Islam as he united the Muslims on one single Quran. For which he
was given the title of „Jami -ul Quran‟ (The Compiler of the Qur'an).
 Had he not gotten rid of the other dialects, it would have caused confusion and disunity amongst
the Ummah.
State Pastures for his own use
 Another allegiance against Uthman (RA) was that he had expanded the State Pastures
for his own use and had forbidden the public to graze in it.
 However, this wasn‟t for his personal use, rather it was the duty of the caliph to maintain pastures
for the upkeep of camels of Zakat and war horses.
 This was the practice of Abu Bakr and Umar as well later followed by Uthman (RA). As the
camels collected as Zakat increased with the expansion of the state, more land was required for
grazing, and hence the expansion of the state pastures.
 He gave a convincing reply to each of the charges in the presence of the Prophet's
companions. His explanation was accepted.
Conclusion
 The rebels however stuck to one point and demanded to depose the Caliph. To achieve this
end, finally in 35 AH troops from Egypt, Kufa and Basra marched to Medina and encamped
outside the capital.
 Uthman (RA) had pacified them and they were on their way home when they got a hold of a
letter supposedly from Uthman to the Governor of Egypt to have the leaders of the group put
to death on their return. Seeking vengeance, they returned and killed him.
Reasons for the unrest against „Uthman (RA)
Background
Uthman (RA) ruled for twelve years as a caliph, during the first six years of which the people did not
criticize him. He was more beloved to Quraysh than Umar (RA). First half of Uthman‟s caliphate was
very peaceful. During this time Muslims gained many victories and the Islam expanded. Uthman (RA)
was able to crush the revolt in the territories which were gained in the time of Umar (RA) and after his
demise were under threat. However, his reign was full of turmoil and revolt created by the hypocrites
(Sabits) which led to the martyrdom Uthman (RA).
Involvement of non-Arabs in Turmoil
The non- Arabs who came from the conquered lands were among the quickest of people to engage in
turmoil (fitna) as they had resentment at having been defeated. They were quick to engage in turmoil
for several reasons such as, lack of understanding Islam as accepted Islam due to fear,
language barrier, ignorance, nationalism and hatred of Arabs, accepted Islam due to fear.
People of whims and desires were relying on these newly converts to stir turmoil. Newly converted
Bedouins were also easily instigated to get engaged in fitna due to their deep-rooted tribalism,
disrespect towards scholars. Hence most of the rebels came from this group.
Leniency of Uthman (RA)
The fact that Uthman (RA) came after Umar (RA) who was strict by nature for himself and the one who
were in his authority. As compare to him Uthman (RA) was soft natured, easy going which influenced
the way things developed and changed during his reign. Despite of this fact he was able to defeat the
revolt in conquered land. However, he adopted the policy of tolerance for the allegations against him
and did not even keep any security for himself.
Change in Policy for Apostates
The groups of former apostates formed an element that contributed to setting the stage of turmoil. The
apostate was there during the time of Abu Bakr (RA) and Umar (RA) but strict policy was followed
against them like not taking their help in Jihad. Uthman (RA) waived off all the restrictions and allow
them to fight and also give them opportunity to work for state to strengthen their faith. But it had no
effect on them rather it made them more corrupt and eventually they involved in fitna.
Newly Conquered Lands
At the time of Prophet SAW he knew that companions were going through the hardship and poverty, so
he told them to be patient then he told them that this situation would not last for long before the
treasure would be open but he warned that it would become distraction for believers from doing
righteous deeds and striving for Jihad. As new lands were full of goodness and provisions. During the
reign of Uthman (RA) the wealth started to come in the form of booty and it became the cause of hatred
and competition.
The Jews and their Grudges
The caliphs exiled the Jews. Therefore, the Jews wanted to put his authority down and continuously
plotted against Muslims, especially companions, mothers of believers and the caliph Uthman (RA).
Abdullah ibn Saba who was Jew and a hypocrite. He accepted Islam to destroy it from within by
spreading false innovated beliefs, such as the second coming of Prophet Muhammad ‫ﷺ‬, and Ali (RA)
being more worthy of the caliphate than Uthman as he was from the family of Prophet ‫ﷺ‬, to create
disharmony. The newly converts also joined him which was the real cause of revolt.
Revolt against „Uthman
Turmoil caused by Abdullah bin Saba
The tools of Abdullah bin Saba were newly converts non-Arabs, apostates, and Bedouins. He tried to
instigate the people by spreading rumors and conspiracy like. Uthman appointed inefficient
administration, He spent from the public Treasury on the relatives, leniency to the governors and
burning the copies of the Holy Quran.
Strategy of Uthman (RA)
Unrest caused by Sabaites went on growing in all parts of the State. News began to pour in Madinah
especially about the governors. He consulted the advisory council and also sent the spies to
investigate the rumors and to find out the planning of trouble makers. The spies confirm about their
planning and they also confirmed that the governors were accused for false allegation.
The rebellions planned that they will meet the caliph and confront him with the things they
have told the people about then go back to the people and tell them that he admitted it, but he
did not want to give up or repent.
Uthman (RA) said, “O Allah guide these people for if you do not guide them, they will be
doomed.” He delivered a sermon on Friday to guide the people and save them from fitnah and
many people suggested him to kill the suspects but he refused because they were outwardly
Muslim. He also invited the people to register their complains directly to him when they‟ll come for
Hajj.
The hate filled liars succeeded in removing al Waleed ibn Uqabah from his post as a governor of
Kufah and appointed Sa‟eed ibn al Aas as the new governor of Kufah. The new governor identified
that how deeply rooted fitna was there and he found the groups of rebels who were trying to plan
and plot against Muslims. Uthman (RA) prevented the governors from punishing these trouble
makers by imprisoning or executing them and he decided to treat with kindness with them.
Occasion of Hajj
Uthman (RA) summoned „Abdullah Ibn Abbas‟ and told him to lead Hajj. But insisted to allow him to
stay in order to protect caliph. Uthman (RA) did not allow him. However, he updated people with
current situation and demands by writing the letter which was read out on Hajj. After this news
people marched towards Madinah with hatred for rebellions to protect caliph.
Arrival of the Rebels in Madinah
The rebels agreed among themselves to carry out the final stage of their plot to attack „Uthman (RA)
in Madinah and force him to give up the caliphate or be killed. They decided to come from three
centers; Egypt, Kufa and Basra at the time of Hajj. They wanted to disguise as pilgrims. When most
of the people went for Hajj even most of the people in Madinah and they besiege Uthman (RA) with
the aim to dismiss or to kill him. Uthman (RA) sent Ali (RA) to negotiate with rebels. They put forward
many unjust demands. Thus, Uthman (RA) made a deal with each group on its own, then each party
set off for its own land.
Fabricated Letter against Egyptian Delegation

When all the delegations started heading for home feeling with what they have achieved, it
became clear to the instigators of turmoil that their plans have failed and their goals had not have
been met. So, they came up with the new plan to destroy the deal.
While going Egyptian delegation was going, they found a slave of Uthman (RA) on Zakaat camel
and repeatedly approached them then moved away, as if he was fleeing away from them. The
delegation found the forged letter with the official seal ordering the governor to kill the delegation.
Siege Laid by Rebellions
The delegation returned with anger and questioned Uthman (RA). He assured that he did not do this.
It was allegation against him. However, the many companions were similarly accused for fabricated
letter like Marwan, Ali (RA) etc. The rebels decided to siege the house of caliph. In the beginning
Uthman (RA) was allowed to come out from house for the prayers only but later was not even
allowed for prayer. After the successful siege they demanded Uthman (RA) to give up caliphate or
they would kill him. But Uthman (RA) refused to give up and said, “I will never take off the
garment that Allah has given me to wear.”
He said that referring to the advice of Prophet SAW. However, few of the companions had a different
opinion and they advised caliph to save his life by stepping down. Ibn Umar advised him not to take
off the garment that Allah had given you to wear otherwise that will become a precedent and every
time when people will dislike the caliph would kill him. When the rebels were insisting on killing him,
he warned them by saying, “O people, do not kill me, for I am a ruler and a Muslim brother. By
Allah, all I wanted was to do what was best for the Ummah as much as I could, whether, I was
right or wrong.”
Support of Companions and Mothers of Believers
Many companions offered their support and guarded his house during the siege of 40 days, like Ali
RA, Talha, Zubayr and their sons. When the companions saw that Uthman (RA) was not willing to
fight the besiegers, and that the besiegers were insisting on killing him, they could find no other way
to protect him but to offer to help him to leave and go to Makkah to escape from besiegers but
Uthman (RA) refused all the suggestions and did not allow anyone to step forward for his security as
he promised with rebels earlier that he would bear them with patience. He said, “I will never be the
first of the successors of the messenger of Allah to shed blood of the Muslims.”
Prophet SAW also referred to this turmoil and had testified that Uthman (RA) and his companions
would be right. Mothers of believers tried to support Uthman (RA) by providing the food supply like
Umm Habiba but had to deal with rebels. They cut the saddle of her mule then she had to put the
food on the wood and transported to Uthman (RA).
Martyrdom of Uthman (RA)
During the siege, Uthman (RA) reminded the people about his virtue and was ready to satisfy the
rebellions. However, their aim was just to promote turmoil. During the siege Uthman (RA) delivered
his last sermon as reminded people that life on earth is temporary and they he said, “I ask Allah to
appoint a good caliph after I am gone.” The last day of the siege Uthman (RA) saw Prophet SAW
in his dream who was with Abu Bakr (RA) and Umar (RA) and said “O Uthman break your fast with
us” He was fasting and was killed that day.
How was he killed?

The rebels entered the house to kill him but had to confront the companions. Some companions
guarded him (sons of Ali and sons of Talha and Zubayr RA), Uthman (RA) did not allow them and
sent them back and then there was no barrier for rebellions. Uthman (RA) engaged himself reading
the Quran and began to read it from the time he was fasting.
During this one besieger entered the house to kill him. Then he said, “Between you and me there
is Quran” So the man went out and left him alone. Soon a man from Banu Sadoos who called al
Mawt al Aswad (the black death). He strangled Uthman (RA) before striking him with a sword.
Then he structs him with the sword while Uthman tries to protect himself with his hand, he cut off his
hand. Uthman (RA) said, “By Allah it was the first hand to write al Mufassal.” When the hand
was cut off, his blood spilled onto the Mushaf that was in front of him on the verse. “So, Allah will
suffice for you against them. And He is the all Hearer the all Knower”. (2:137). Then he was
struck.
Wife of Uthman (RA)
There were three attackers in the house. When Uthman (RA)‟s wife Naila came to protect him, they
chopped her fingers. Seeing this chaos, the slave of Uthman (RA) Nujayh stepped forward and
killed the one of the attackers. However, he was also killed. One of the attackers took the abaya of
his wife and seeing this another slave Subayh killed the attacker but he was also killed.
Aftermath
After killing the caliph, the rebellions decided to ransack and loot the house of the caliph taking away
the jewelry of the women. Then they decided to attack baitul- maal but they could not find anything
in bait -ul- maal except the food container. The people of Madinah were grieved by the murder of
their caliph.
Funeral and Burial
A number of companions took part in his funeral, which was delayed by 3 days due to the chaos in
Madinah. His funeral prayer was led by Zubair ibn al-Awwaam, and he laid him in the grave as well.
This was according to Uthman‟s will. He was buried at night between Maghrib and Isha.
Consequences of Hazrat Uthman (RA)‟s Martyrdom
Immediate Consequences
Hazrat „Uthman‟ (RA)‟s murder and Ali (RA)‟ election as caliph
Hazrat Uthman‟ (RA)‟s murder led to Ali’s controversial election supported by rebels from the
provinces and the Ansar and divided the ummah into three groups. The supporters of Hazrat Ali (RA),
who supported the rights of Banu Hashim. The Umayyad’s and their supporters, who claimed
leadership of the Arabs as opposed to theBanu Hashim.
Conflict that outlived „Ali‟s caliphate
Many Quraysh left Madina and moved back to Makka which became their power base. Some who
had sworn allegiance to Ali reneged on their oath and the Umayyad’s, in particular Mu’awiya, called
for avenging the murder of Uthman (RA).
Rebels Demand and Ali (RA)‟s Response
The rebels in turn who had attacked „Uthman (RA) demanded the reversal of his policies which they
said were contrary to Islamic principles.
Ali (RA) took some quick measures demanded by the opponents of Uthman (RA) and changed the
governors appointed by his predecessor with those who supported him and distributed the wealth that
both Umar (RA) and Uthman (RA) had kept aside.
However, his slow response against the murderers of Uthman led to strong reactions from the
Umayyad’s and from the Makkans which led to the first civil wars in Islam e.g. the battles of Camel
and Siffin.
The Battle of Camel

Reasons
Due to the delay by Hazrat Ali (RA) to punish the assassins Hazrat Zubair (RA) and Hazrat Talha
(RA) along with Hazrat Aisha (RA) came against the caliph.
Due to the misunderstanding caused by the conspirators that Hazrat Ali (RA) was siding the rebels,
the senior companions marched towards the capital Kufa to punish the rebels and press their
demand of immediate actions against the assassins.
Events
In 35 AH Hazrat Aisha (RA) with force of 15,000 entered in Basra and 600 rebels were put to death
and governor of Basra was expelled.
Ali (RA) was preparing an army to go against Hazrat Muawiya (RA) in Syria. On hearing about the
attack from Aisha (RA) he first marched towards Basra with 10,000 men which resulted in the
Battle of Camel. Negotiations were held and reached to mutual agreement which disfavored the
rebels. In this agreement Talha (RA) and Zubair (RA) withdrew from the battlefields and negated to
fight against Ali (RA).
Hazrat Aisha (RA) was convinced with the explanation of Ali (RA) and also negated the idea to press
her demand of immediate punishment of the assassins. With their clever strategy the rebels attacked
on camps of either side during night time which created confusion and started the battle.
Hazrat Zubair (RA) and Hazrat Talha (RA), who had already withdrawn from the battle field on being
reminded of the bonds with Hazrat Ali (RA) at the time of Prophet, were martyred in the process of
this battle by Amr bin Jurmuz and Marwan.
Results
Finally, Hazrat Aisha (RA) who was heading Muslims on a camel as a symbolic leading figure
was overpowered. Her camel was wounded giving this battle the name ‘Battle of Camel.
After the battle Hazrat Aisha (AR) was escorted to Madinah under her brother, Muhammad bin
Abu Bakr. She retired herself from any further politics and lived quietly in Madinah till her death.
The Battle of Siffin

Background
Hazrat Uthman (RA)’s nephew Hazrat Muawiya (RA) also opposed the caliph. Muawiya (RA)
refused to leave his post as governor of Syria. Under his influence, no one in Syria had taken the
oath of allegiance to the new caliph. Hazrat Muawiya started a campaign against Ali (RA) showing
Uthman (RA)’s blood-stained clothes and Hazrat Naila (RA)’s chopped fingers in order to demand
revenge for the blood of Hazrat Uthman (RA) in Damascus. Ali (RA) wished to prevent another civil
war so he proposed peace to Hazrat Muawiya (RA). In return Hazrat Muawiya (RA) demanded to
hand over the rebels before negotiations.
Main Events
War had now become inevitable so Ali (RA) in 37 AH raised an army of about 80,000- 90,000 men
and advanced towards Hazrat Muawiya’s troops. Hazrat Muawiya (RA) had also started marching
with his 80,000 men. The two armies met at Siifin.
After negotiations got failed both fought gallant till Hazrat Ali (RA)’s army got the upper hand being
large in number. Seeing their defeat, Hazrat Muawyia (RA)’s men placed the pages of Quran on
their lances and demanded arbitration.
Ali (RA) warned his troops not to stop the fight but they disobeyed him and the fighting was stopped,
leaving the decision on arbitration. Thus the indecisive battle led to arbitration.
At this point some of Hazrat Ali (RA)’s men deserted him and marched to Hawara. This new born
sect was called Kharijite. Arbitrators were then appointed from each side to give a unanimous
verdict on authority of Quran. Amr bin Aas (RA) represented Muawiya and Abu Musa Ashari (RA)
represented Ali (RA). They met at Damat-ul-Jandal with 400 other men. It was kept I view that if
Hazrat Uthman (RA) was found acting against the Quran than his assassins would go free while if
not then Hazrat Muawiya (RA)’s men were right to demand their punishment.
Conclusion
The arbiters unanimously decide that both Ali (RA) and Muawiya (RA) should step down and a
new caliph should be appointed. While announcing in public Amr bin Al Aas (RA) changed his
statement stating that Ali (RA)should step down and Muawiya (RA) to become the caliph.
Thus, arbitration too remained indecisive and a short-lived treaty was signed between the two
Reference:
Compilation of Hadith
Outline
 Introduction and Importance of Hadith

 First Stage: During the lifetime of the Prophet ‫ﷺ‬
 Second Stage: During the time of the companions after the Prophet‟s ‫ﷺ‬demise
 Third Stage: During the time of the Successors (Tabi‟een)
 Fourth Stage: During the time of the Successors of the Successors (Atba‟ at-Tabi‟een),
and those after them
Note:
Example done for each stage must be mentioned.
Above mentioned stages are required to be mentioned according to the question requirement
„Compilation of Hadith‟
Main Outline of „Compilation of Hadith during the Age of successors of successors‟

 Two Main Categories of Compilation
 Six Authentic Books of Ahadith and their Features:
 Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud
 Jam‟e Tirmidhi, Sunnan Nasa‟I, Sunnan ibn Majah
 Shia Books
 Conclusion
Introduction and Importance of Hadith

There is common misconception that the ahadith were compiled and written down only in late 2 nd
century Hijri, and based on this, there are those who cast doubts about the authenticity of hadith.
However, this is a feeble claim, not supported by evidence. Firstly, the primary method of
transmitting information in the early generations was memorizing the texts, and verbally passing
them on to the next generations. Secondly, there is ample evidence of hadith being written down
and compiled since the time of the Prophet ‫ﷺ‬.
First Stage: During the lifetime of the Prophet ‫ﷺ‬:

The Prophet ‫ﷺ‬initially had prevented the Companions from writing down ahadith. Abu Sa‟eed al-
Khudri narrates that the Prophet ‫ﷺ‬said: “Do not write from me. Anyone who writes anything
from me other than Quran must erase it.” (Sahih Muslim). This was to ensure the preservation of
Quran, and avoid the ahadith of the Messenger of Allah ‫ ﷺ‬getting mixed with the Quran. Other
reasons include the fact that the strong memories of the Arabs were sufficient to carry the Prophet‟s
words to the next generation, so writing was to be restricted only to Quran to ensure its complete
preservation.
The Prophet ‫ﷺ‬thus encouraged the oral transmission of his hadiths, saying: “May Allah give
freshness to a slave [of Allah], who hears my saying, grasps, and communicates it [to
others] the way he heard it.” (Sunan Abi Dawud). The Prophet ‫ﷺ‬likewise encouraged it in his
farewell sermon, saying, “Those who are present should propagate [my words] to those
absent.” (Sahih Bukhari). Hence, during the lifetime of the Prophet ‫ﷺ‬, the primary method of
collecting and propagating ahadith of the Prophet ‫ﷺ‬was through oral transmission.
However, there were many instances where the Prophet ‫ﷺ‬also allowed the writing of hadith, where
there was no fear of it mixing with the Quran, and the companions showed eagerness or insisted
upon writing:
1. Abdullah ibn „Amr said, “I used to write all that I would hear from the Messenger of Allah ‫ﷺ‬, to
memorize it. Quraysh prohibited me saying: Do you write everything that you hear from him while
the Messenger of Allah ‫ﷺ‬is a human being: he speaks in anger and pleasure? So I stopped writing,
and mentioned it to the Messenger of Allah ‫ﷺ‬. He pointed with his finger towards his mouth and
said: „Write, for by Him in Whose hand my soul lies, only truth comes out from it.‟” (Sunan Abi
Dawud). Abdullah ibn „Amr used to called this Sahifah Sadiqah (truthful), and it was very dear to
him. It is said to have contained around 250 ahadith, much of which are incorporated in the Musnad
Ahmad, and other books of hadith.
2. Likewise, at the time of the Conquest of Makkah, the Prophet ‫ﷺ‬delivered a sermon in which he
clarified some rulings related to Makkah. A man from Yemen, called Abu Shah, requested the
Prophet ‫ﷺ‬to write them down for him. So, the Prophet ‫ﷺ‬commanded his companions, “Write for
Abu Shah!” (Bukhari and Muslim).
3. Similarly, „Ali (RA) had a Sahifah in which he had noted down rulings from the Prophet ‫ﷺ‬related
to blood money, ransom for captives, and Qisas.
4. Anas ibn Malik was also known to have a Sahifah.
5. Likewise, the Prophet ‫ﷺ‬sent „Amr ibn Hazm to Yemen with writings containing rulings related to
Zakat and blood money. These writings were called „Kitab „Amr ibn Hazm‟.
Second Stage: During the time of the companions after the Prophet‟s ‫ﷺ‬demise:
After the Prophet‟s death, After the Prophet‟s death the Companions assumed both religious and
political leadership in the community. The senior-most companions like Abu Bakr and „Umar did not
narrate a large number of ahadith, but rather preserved the teachings in their actions and methods
of reasoning, and would cite the ahadith when required. Other companions, however, devoted
themselves to educating the Ummah and took the responsibility of teaching the new generation. For
example, Abdullah Ibn Mas‟ud in Kufa, Ibn „Abbas in Makkah, „Aishah and Ibn „Umar in Madinah,
Anas ibn Malik in Basra, Abdullah ibn „Amr in Egypt were all considered authority in knowledge from
whom people would learn. The most prolific of collectors and narrators of hadith however were the
junior companions, who devoted themselves to propagating the ahadith. For example, Abu
Hurayrah narrated around 5374 ahadith, Ibn „Umar 2630 ahadith, Anas 2286 ahadith, „Aishah
2210 ahadith, Ibn „Abbas 1696, Jabir 1540 ahadith.
Despite there being extensive narration of hadith, the primary method of collection and preservation
still was memorization and transmission was done verbally. However, just like in Prophet‟s ‫ﷺ‬time,
there were several instances where the Companions wrote down ahadith.
1. Abu Bakr (RA) had appointed Anas (RA) as governor of Bahrain, and wrote to him rulings
related to Zakat as mentioned by the Prophet ‫ﷺ‬.
2. Likewise, „Umar (RA) wrote to the Muslims while they were in Azerbaijan some of Prophet‟s ‫ﷺ‬
commands related to wearing silk.
3. Ibn „Abbas used to inquire the senior companions about the sunnahs of the Prophet ‫ﷺ‬, and he
would be accompanied by someone who would write it down for him.
4. Similarly, it was reported that Anas ibn Malik (RA) asked his son to write down some ahadith he
had heard from Itban ibn Malik (RA).
5. Usaid ibn Hudair (RA) wrote some ahadith to Marwan ibn al Hakam.
6. Samurah ibn Jundub (RA) wrote the ahadith he had learnt, and sent them to his son
Sulayman.
7. Abdullah ibn Abi Awfa (RA) also wrote some ahadith to Umar ibn Ubaydillah. (Sahih Bukhari
2818)
Third Stage: During the time of the Successors (Tabi‟een):

During the era of the successors, the reliance upon writing hadith had increased, as the need for
compilation was greater. The memories weren‟t as strong as they were in the previous generation,
and false ahadith were being circulated, due to which compiling hadith had become essential.
Hence, Caliph „Umar ibn „Abdil Aziz (98-101 AH) ordered the compilation of hadith. He wrote to
the people of Madinah, “Search for the hadith of Allah‟s Messenger, and compile it.” (Tareekh
Asbahan).
He commanded Abu Bakr ibn Muhammad ibn „Amr ibn Hazm to compile the ahadith narrated
by two prominent scholars of the tabi‟een, „Amrah bint Abdir Rahman and Qasim ibn Muhammad
ibn Abi Bakr, both of whom were students of Aishah.
He also commanded Ibn Shihab az-Zuhri to compile hadith. Ibn Shihab az-Zuhri narrates, “We
were commanded by Umar ibn Abdil Aziz to compile the ahadith, so we wrote down
multiple copies. Then, he sent to each governorate under his rule one copy.” Due to this
effort of Ibn Shihab, the historians say: “Ibn Shihab was the first to [officially] compile hadith.”
Several other successors also compiled hadith on their own. Amongst the most prominent
successors to compile hadith were two students of Abu Hurayrah: Hammam ibn Munabbih, and
Abdur Rahman al-A‟raj. The sahifah of Hammam ibn Munabbih is fully incorporated in Musnad
Ahmad. Similarly, students of Ibn „Abbas, Mujahid and Ikrimah are known to have compiled
books. Likewise, Urwah ibn az-Zubayr would also write the ahadith he had learnt from „Aishah.
Fourth Stage: During the time of the Successors of the Successors (Atba‟ at-Tabi‟een), and
those after them:
This era is considered the „Golden Age of Hadith compilation‟, as hadith compilation had spread
far and wide, and had become the primary method for hadith transmission. Hence, many
hundreds of thousands of hadiths were compiled. During this period, Hadith scholars established
rules of Matn and Sanad to sift through the Hadiths to categorize them and include them in their
collections.
The Muhadditheen compiled their books mainly in two categories: Musnad and Musannaf.
Musnad refers to books in which the ahadith were compiled with respect to the first narrator, i.e.
the companion. Amongst the most prominent works from this category are:
1. Musnad al-Humaydi (d. 219 AH),
2. Musnad Abi Dawud at-Tayalisi (d. 204 AH),
3. Musnad Ahmad ibn Hanbal (d. 241 AH). Musnad Ahmad is the most comprehensive work
from this category, compiling over 27000 ahadith. The book starts with the ahadith narrated by the
4 caliphs, then the rest of the 10 blessed companions, then the family of the Prophet ‫ﷺ‬, and
likewise.
As for the Musannaf category, it refers to books that organized the ahadith topic-wise. The books
belonging to the Musannaf categories were further classified as Jami‟ (contains all topics of the
religion), Sunan (contains topics related to legal rulings only), Sahih (contains only sahih ahadith).
The 6 canonical books (al-Kutub as-Sittah) of hadith all belong to this category. Amongst the most
prominent works from this category are:
1. Muwatta Malik:
Malik ibn Anas (d. 179 AH) collected in his Muwatta around 2000 narrations. These include
the ahadith of the Prophet ‫ﷺ‬, as well as the sayings of the Sahabah. Likewise, Imam Malik also
included his verdicts in the book.
2. Musannaf Abdir Razzaq:
Abdur Razzaq ibn Hammam as-San‟aani (d. 211) collected in his book around 20,000
narrations. These include the ahadith of the Prophet ‫ﷺ‬as well as the sayings of the Sahabah
and Tabi‟een.
3. Musannaf ibn Abi Shaybah:
Abu Bakr ibn Abi Shaybah (d. 235) collected in his book around 38,000 narrations. These
also include the ahadith of the Prophet ‫ﷺ‬as well as the sayings of the Sahabah and Tabi‟een.
4. Sahih Bukhari:
Muhammad ibn Ismail al-Bukhari (d. 256 AH) devoted sixteen years of his life in travelling to
collect hadith. He had collected around 600,000 narrations. However, from these, he
incorporated in his Sahih only 7563 ahadith, which met the most rigorous standards of
authenticity. Many of these ahadith were repeated in multiple topics, hence, the total of different
ahadith without repetition comes to 2762 traditions. These narrations only contain the sayings
of the Prophet ‫ﷺ‬. Imam Bukhari also added chapter headings, which reflect his legal opinions.
5. Sahih Muslim:
Muslim ibn Hajjaj al-Qushayri an-Nisaburi (d. 261 AH) also restricted his book to only Sahih
ahadith. His collection comprises 9200 Hadiths. Imam Muslim kept all narrations of a certain
hadith in the same section, which enables the reader to compare the wordings of the different
narrations. Unlike Imam Bukhari, he did not add chapter headings.
6. Sunan Abi Dawud:
Abu Dawud Sulayman ibn Al Ash‟ath as Sijistani (d. 275 AH) compiled the Sunan from a
pool of 500,000 hadith, including 4800 hadiths in his book, which are mainly related to legal
rulings only. He added chapter headings before mentioning the ahadith, that allude to his legal
opinions. His book largely contains Sahih and Hasan ahadith.
7. Jami‟ at-Tirmidhi:
Muhammad ibn „Isa at-Tirmidhi (d. 279 AH) collected 3,956 ahadith in his book. These
ahadith are largely Sahih and Hasan, and some Daeef hadiths as well. In addition to chapter
headings, at-Tirmidhi would also mention the rulings of the ahadith, legal opinions of the
scholars, and comments on the trustworthiness of the narrators.
8. Sunan an-Nasa‟ee:
Ahmad ibn Shu‟ayb an-Nasa‟ee (d. 303 AH) collected in his book roughly 5700 hadith (with
repetition). His collection largely includes Sahih and Hasan ahadith, which he had selected from
a larger collection he had authored known as as- Sunan al-Kubra. Imam an-Nasa‟ee also tends
to mention narrations of a certain hadith in the same section, often to point out the differences
between them. He also added chapter headings, which indicate his legal opinions.
9. Sunan ibn Majah:
Muhammad ibn Yazid ibn Majah al-Qazvini (d. 273 AH) collected in his book around 4341
ahadith. These include Sahih, Hasan, and many Daeef ahadith. He also added chapter
headings to each hadith.
Shia Books
Shias also accept the Hadith as an important source of guidance. Their books include the
principles of religion, history, ethics, supplication, the details of religious law and other practical
and legal issues. They also cover various religious aspects and includes some lengthy letters and
speeches narrated by the Imams. From the most important Shiah hadith books are The most
important Sh'iah hadith books are:
i. Al-Kafi fi Ilm ad-Din (The Sufficient in the Science of Religion). It is divided into three sections:
 Usûl al-Kâfi
 Furû al-Kâfî
 Rawdat al-Kâfi.
ii. Al-Istibsar (The Perspective).
Conclusion:
Many other scholars also compiled their collections of hadith, which made hadith literature
exceedingly rich and finally came to the state, as we know it today, a guide for all Muslims.
Reason of Hadith Compilation
Main Outline of „Reasons of Compilation‟

 Reasons of Compilation
 Four Rightly Guided Caliphs Efforts
 Death of Several companions before 100 A.D.
 Anti-Islamic groups and over enthusiastic Muslim teachers fabricated ahadith
 Several teachings centers arose
 Circulation of many Ahadith
 Three major Hadith compilations prepared during that time
 Use of Hadith for Islamic legal thinking/jurisprudence (Ijma & Qiyas)
 Efforts of Prominent Tab‟een
 Conclusion
“Reason of Compilation of Hadith”

Introduction and Importance of Hadith
 During the first century of Hijra (1 AH to 100 AH) the process of preservation of Hadith
had been carried out by selected companions of the prophet (SAW).
He had forbidden the scribes of the Quran from writing his Hadith side by side with the
Quranic verses lest the two might get mixed up. Moreover, the literacy ratio of early Muslims
was quite low.
 He therefore, encouraged his followers to preferably memorize his Hadiths while his scribes
continued to write down the Quranic verses.
 Most of his Companions were gifted with an unusually sharp memory and so, it was sufficient
for them to learn the sayings of the Prophet.
 However, some of his companions had sahifas in which they wrote down some ahadith.
 Sahifas of Ali (RA) and Abdullah ibn „Amr ibn Al „Aas are prominent among others.
 In his Farewell sermon, the prophet (SAW) had instructed his followers to convey his teachings
to those who were absent on that occasion.
Reasons of Compilation
Four Rightly Guided Caliphs Efforts:
 The Four Rightly Guided Caliphs being close Companions of the Prophet (pbuh) had enforced
the shariah based on the Quran and Hadiths as they had been very close to the prophet in his
life. They also exercised Ijma and Qiyas whenever a new issue challenged the Muslim
community.
 The institute of the Rightly Guided Caliphate ended in 661 A.D. after the martyrdom of Ali that
was followed by a critical period of the early Islamic history. The Islamic governments that
followed the Khulafa e Rashideen were more political and divisive
 After the end of their caliphate, it became important to compile the Prophetic Hadiths so that
future generations could use the Prophet‟s example to clarify and resolve questions and
disputes.
Death of Several companions before 100 A.D.:
 Last of the Companions had died before 100 A.H. due to age or wars, and they included Anas
bin Malik, Abdullah bin Abu Awfa and Samurah bin Jundub. These were among the major
reporters of Hadiths whose death necessitated compilation of ahadith even more. Several
companions also died during the reign of the four Caliphs.
Anti-Islamic groups and over enthusiastic Muslim teachers fabricated ahadith:
 In these circumstances, there arose many anti-Islamic groups who began to craft fabricated
Hadiths.
 Similarly, some over enthusiastic Muslim teachers of Hadiths also began to circulate fabricated
Hadiths with the noble intention of attracting non-Muslims to the fold of Islam. However, this could
not be justified in the light of this Hadiths, “Whosoever tells lies about me, deliberately, let
him take his place in fire of Hell" (Sahih al-Bukhari). Yet some heretics attributed Hadiths to
the Prophet (pbuh) that were false.
 Hence, to eliminate genuine errors in Hadiths on account of verbal narrations, faulty
memories, forgetfulness, etc., Hadiths needed to be compiled.
Several teachings centers arose:

 Several centers of teaching Hadiths began to evolve in non-Arab territories conquered by the
Muslim armies, and newly converted Muslims needed to have Hadith‟s literature in a written
form and wanted to follow the pattern of conduct set by the Prophet (pbuh).
 Therefore, the successors of the Companions, the Tabi'een, began to collect and compile
Hadiths of the Prophet (SAW). Accordingly, as many as around 250 books were compiled by
the Tabi'een about Hadith.
Circulation of many Ahadith:

 By then so many Hadiths were in circulation that it became essential to contain this expanding
treasure of Hadiths. Caliph Umar bin Abdul Aziz instructed a teacher of Imam Malik,
Muhammad bin Muslim bin Shahab az- Zuhri to collect Hadiths from all the reporters in
Madinah.
 He issued an official circular by around 98-99 AH, and wrote letters to governors of several
provinces in this regard. These letters contained this instruction the Caliph, "Scrutinize the
Hadiths of the Prophet (SAW) thoroughly and compile them in form of books."
Three major Hadith compilations prepared during that time:
 Hadiths experts quote three major compilations that were prepared during that time. One Qazi
Abu Mohammad bin Amr bin Hazam, another by lady compiler Amrah bint Abd Rehman,
and the third one was that of Caliph Abu Bakr‟s grandson Qasim bin Muhammad bin Abu
Bakr.
Use of Hadith for Islamic legal thinking/jurisprudence (Ijma & Qiyas)

 With the passage of time, Islamic legal thinking/jurisprudence became an established science
that was based on the Asl or the primary sources, Quran and Hadiths.
 The two secondary sources, Ijma/consensus and Qiyas/analogy cannot be exercised in working
out Islamic laws, thus the need of Hadith books, as source materials became more important
during the age of the successors of the Tab'een, called the Atbaa‟ at-Tab'aeen.
Command to follow Prophet (SAW) is given in Qur‟an

 The command to follow the Prophet (pbuh) is given in the Qur‟an and it was with the help of the
Hadith movement that the Prophet‟s Hadiths were preserved and spread for all time.
Efforts of Prominent Tab‟een

 Prominent among these were Imam Malik ibn Anas and Abdur Razzaq bin Hammam, teacher
of Imam Bukhari and Imam Muslim, who prepared huge collections of hadiths.
 So, these scholarly people continued the process of Hadith compilation by examining the Matn or
text and Isnad of the chain of reporters of Hadith.
 As a result of the efforts of the six major collectors like Imam Bukhari and imam Muslim, the six
authentic hadith compilations were prepared in the third century of Hijra.
Conclusion
In the third period, many other scholars compiled new collections. Their contents were taken from
the six books and rearranged in various ways until it was felt that all the ahadith circulating orally had
been reduced to writing. Hence, the hadith literature became exceedingly rich and finally came to
state, as we know it today, as a guide for all Muslim.
Reference:
 Cambridge O level Islmaiyat by Dr.Saqib Muhammad Khan & Habibur-
Rehman
Fasting ( Sawm )
Observances of Fasting
Introduction of fasting (Refer to page 6 or Textbook Page: 278)

Method/Observance of Fasting
The Niyyah (In heart) before fajar prayer - making intention
Sahoor (meal before dawn)” reference Take Sahoor as there is a blessing in it.”
Fast to be observed from dawn to dusk
Ensuring good acts during fasting by abstaining from evil thoughts, words, actions, and things
which make the fast void. reference whoever does not give up forged speech and evil
actions, Allah does not require his hunger and thirst (i.e Allah will not accept his fasting)
Ensuring punctuality in prayers, spend time in recitation of Quran and making dua.
Acts that Invalidate Fast

 deliberately eating, drinking or smoking
 to keep anything in the mouth that melts, such as sugar
 bleeding from teeth (only if blood goes into the throat and taste is felt)
 swallowing something which is not used as an article of food or drink, or as medicine
 intentional vomiting
 entering of water in the throat while gargling
 marital relations
Sunnah acts
 Method of breaking fast: It is sunnah to break the fast right after hearing Azaan with date or
water (as early as possible after sunset). Prophet (SAW) said “If one of you is fasting, he
should break his fast with dates. If dates are not available than with water.” (Ahmed)
 Supplications at the time of breaking the fast.
“The thirst is gone; the veins are moistened and the reward is confirmed if Allah wills”
 Tarawih Prayer: These special prayers involve reading long portions of the Qur'an, as well as
performing from 2 to 20 rakahs after fardh of isha prayer in Ramadan.
 Observe Itikaf: A person may commence I‟tikaaf after sunset of 20th of Ramadan, and end it
when the moon for Eid is sighted.
 Seeking Layalatut Qadr (night of power): Muslims worship last ten days, to seek Layalatul
Qadr, following Prophet (SAW)‟s sunnah
 Another encouraging act in Ramadan is paying zakat to achieve higher rewards in the
blessed month
 Revision of Quran is also a sunnah act. Muslims recite and review Quran for higher reward.
Refer to Textbook Page 280-281 for details

Benefits of Fasting
Introduction of Fasting (Sawm)
Fasting is the fourth pillar of Islam. It became obligatory in the 2nd year of Hijrah.Fasting is an act
of Ibadah which is obligatory on every sane, healthy adult Muslims. Fasting literally means to
abstain from something to stay away. Fasting in Islam means abstention from food, drink and
marital relations from dawn until sunset with the intention of getting closer to Allah. Allah says,
“Fasting has been prescribed to you as it was prescribed for those before you so that you
may restrain against sins.” (2:183). It trains a Muslims to sacrifice his wealth, his time, his
physical and mental energies and his comforts in the way of Allah. Allah forgives sins of those who
observe fasting.
Benefits of Fasting for Individual
Fasting helps in gaining Taqwa (Fear and love of Allah). Allah legislated fasting for gaining
Taqwa through the following verse of the Holy Qur‟an.
"O you who believe, fasting has been prescribed upon you as it has been prescribed upon
those before you, so that you may attain Taqwa." (2:183)
Fasting helps Muslims get closer to Allah. This is achieved by reciting and reflecting on the
Qur'an during night and day, attending the Taraweeh prayers, remembering Allah, sitting in circles
of knowledge and, for those who can, perform Umrah and observe I‟tikaaf in the last ten days of
Ramadan.
Fasting helps to be more charitable. Ibn Abbas (RA) said, "The Prophet (SAW) was the most
charitable amongst the people, and he used to be more so in the Holy month of Ramadan
(Bukhari). The Prophet (SAW) said, "He who gives food for a fasting person to break his fast,
he will receive the same reward as him, without nothing being reduced from the fasting
person's reward." (Tirmidhi)
Spiritually Benefit. Fasting refreshes, the soul and cheers it up from its lethargic state, while
excessive eating makes it blind and dark just as excessive water destroys crops. Excessive eating
makes a man dull and deprives a man from the power of thinking. I‟tikaf further enhances the
spiritual contentment and taqwa.
Fasting greatly Contributes to the Preservation of Health.

The great American physician Dr. Dewey said: "Take the food away from a sick man‟s
stomach, and then you have begun to starve not the sick man but the disease.
The digestive organs are given some rest, later to work with double energy. Spiritual progress
depends on a healthy mind, which again depends on a healthy body. Therefore, the value of
fasting for preservation of health is very important. Some other health benefits are;
it boosts cognitive performance, protect from obesity and associated chronic diseases, reduce
inflammation, improve overall fitness, decrease the risk of metabolic diseases and benefit cancer
patients too.
Psychological Benefits of Fasting
“Oh you who believe! Fasting is prescribed for you as it was prescribed for those before
you, that you may develop self-restraint” (Qur‟ān 2:183)
Psychologically it is proven that a person who has control over his hunger can have control over
his desires as well. Developmental psychologists believe that self-restraint, one aspect of
emotional intelligence, plays a more substantial role in long-term life success than even (IQ)
Intelligence quotient.Fasting improved mood, lower stress and anxiety, increases alertness,
improves attention, memory, and sleep quality. Islam commands fasting upon us with a clear
indication of the benefits we may attain, self-restraint, which consequently leads to greater
consciousness of God, and better focus during our worship of God.
Fasting Removes false sense of Prestige and Pride. A hungry man finds himself weak and
naturally turns towards one who is strong. Hunger thus makes a man modest and turns his mind
towards the Almighty Allah for help.
Benefits of Fasting for Community
Fasting helps in sensing the unity of the Muslim Ummah. In this month, the usual activities of
Ramadan that are common to all believers, such as fasting during the same month, waiting for the
time to break the fast in the evening, congregational Tarawih Prayers observed in the mosque
after breaking the fast, and getting up at night to have the pre-dawn meal (sehri) before
beginning the fast all foster the brotherhood and affection among the believers. In particular, the
Night of Power (Layalatut Qadr) and the Eid celebration (Eid al-Fitr) at the end of Ramadan
strengthen the social ties among believers.
Fasting Teaches Sympathy for the hungry.
Fasting is the only thing which gives a sense of pangs of a hungry man in the mind. Thus, this
sense creates a spirit of kindness to the poor and the distressed. It also gives rise to the thought of
how the people will feel hunger and thirst on the resurrection day.
Fasting Teaches Moral and Self-discipline
Fasting accustoms a man to face the hardships of life and increases his power of resistance. It
also makes people punctual as they follow the accurate time of Sahoor and fatoor and pray on
time.
Economic benefits
Rich people spend very generously on the poor to win Allah‟s pleasures. Their generosity helps the
poor receive sufficient funds to meet their needs, at least for a part of the year. After Ramadan, on
Eid-ul-Fitr, every Muslim is obliged to pay the Sadaqa-tul-Fitr for every member of his family.
Zakat is also paid in this month for higher reward. Charity is also greatly done for greater reward
which is 70 times more than in other months. “Fidya” is paid by individuals who cannot fulfill the
obligation of fasting due to illness or old age. Business opportunities can also be found in food
sales, Eid baskets/gift hampers and garments etc
Benefits of Fasting and Importance
Moral Benefits:
• develops self-control and self-restraint
• builds up character by teaching self-control and self-restrain
• strengthens our willpower provides training in patience
• reduces desire and improves moral conduct
• develop feeling of humbleness “Fasting has been prescribed to you as it was prescribed for
those before you so that you may restrain against sins.”
Social Benefits
• awakens sympathy for the poor
• renews brotherly ties
• makes aware of condition of poverty
• leads to sympathy, compassion and helping the others
• develops feeling of unity and brotherhood (opening fast together)
• promotes brotherly ties between poor and rich
Physical Benefits
• prevents health problems
• gives rest to stomach and digestive organs
• helps body get rid of toxics, fat and cholesterol
• decreases the risk of metabolic diseases.
Improve mental health and wellbeing and improve overall fitness.
Economic Benefits
• old and permanently ill compensate for missed fasts by spending on poor
• Rich people spend very generously on the poor to win Allah‟s pleasures.
• After Ramadan, on Eid-ul-Fitr, every Muslim is obliged to pay the Sadaqa-tul-Fitr for every
member of his family.
• Zakat is also paid in this month for higher reward.
• Charity is also greatly done for greater reward which is 70 times more than in other months.
• “Fidya” is paid by individuals who cannot fulfill the obligation of fasting due to illness or old age.
Business opportunities can also be found in food sales, Eid baskets/gift hampers and
garments etc
Spiritual Benefits:
• brings closer to Allah and makes Muslims obedient to Allah in fulfilling obligations
• builds Taqwa and protects from evil; “Fasting is a shield and protection from the fire and
from committing sins.” (Agreed)
• reward of all good deeds is multiplied by 10 times to 700 times except fasting for which Allah
says; “Fasting is for my sake and I will reward it myself”.
• previous sins of a person are forgiven; Prophet (SAW) said “Whoever fast in the month of
Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous
sins will be forgiven.” (Sahih Bukhari)
 It will lead Muslims to Paradise; The Prophet (saw) said, “Indeed, there is a gate of Paradise
called Ar-Rayyan, through which only those who fasted will enter on the day of
Resurrection.” No one else will enter it along with them.
 it will be said, “Where are those who fasted, that they may enter?” When the last of them
enter, it will be closed and no one else will go through it‟. [Bukhari]
 Every fasting day carries a Muslim closer to this Paradise.
Muslims Exempted from fasting During Ramadan
Introduction of fasting
Fasting is important during Ramadan as it allows Muslim to devote themselves to their faith, get
closer to Allah and learn patience and compassion. It‟s also one of the Five Pillars of Islam which are
the foundation of how Muslims live their lives. Allah SWT says in Quran "O you who believe, fasting
is prescribed for you as it was prescribed for those before you, that you may develop God-
consciousness." (Quran 2:183). This shows the importance of fasting and fulfillment of this
obligation. However, Allah is „Raheem‟ He made this obligation easier for the Muslims in various
difficult situation. Allah says in Quran, "Allah intends ease for you, not hardship, so that you may
complete the prescribed period" (Al-Baqarah 2:185)
Features of Ramadan
The start of Ramadan is determined by the sighting of the new crescent moon by religious leaders.
The month of Ramadan usually lasts between 29 to 30 days, depending on when the new crescent
moon is sighted.Muslims observe fasts following sunnah from dawn to dusk. During fasting they take
sehri before dawn and abstain from every forbidden act and get indulge in worshipping Allah by
various ways like offer five daily prayers on time and revising Quran. The fast is broken at sunset, in
iftar with a date and water, and they attend Taraweeh prayer, observe itekaf and seek Laylatul
Qadr in the last ten days of Ramadan. These worships bring Muslims closer to Allah.Muslims pay
Zakat and charity for higher reward. Sadaqa tul Fitr and Fidya and kafara also support the
vulnerable people of the society in Ramadan. Hence, Ramadan is a blessing for Muslim Umma that
no other nation had ever got.
.
People who are completely exempted

The mentally ill
Individuals who are mentally ill, which affects their cognition as a whole, are not required to fast in
Ramadan, or on any other occasion. They are automatically exempted.
Children who have not reached puberty

Fasting is not obligatory for children who have not yet reached puberty. Once they do, then it
becomes mandatory.
Chronic illness
 A person who is suffering a chronic illness with little or no hope of recovery, and one who is
permanently unable to fast such as a frail, elderly person, need not fast and are not required to
fast later.
 What they are required to do is to give compensation in the form of feeding a poor person for
every day when they did not fast.
 In the early days of Islam, when fasting was made a duty, Muslims were given the choice of either
to fast or to feed one poor person for the day. Thus, Allah made the feeding of a poor person
equal to fasting. This remains the case when exemption is permanent.
People in old age: Individuals facing weakness due to very old age are essentially exempted from
fasting. As with old age comes weakness, fatal illnesses, loss of mental capabilities and extreme
fragility, hence, such old people are exempted from fasting so they can offer Fidya in place of fasting.
People who are Temporarily Exempted
Travelers
Travelers are also exempted from fasting as someone asked the Prophet (Peace be upon him)
about fasting during travel. He answered: “If you wish you may fast and you may not fast if you
wish.” [Bukhari and Muslim] The Prophet (peace be upon him) said „It is not an act of
righteousness to fast when travelling. Al-Bukhari, their duration and distance of the journey
should be such that it falls under the category where prayers are shortened. „
In Quran Allah says;[Fast] on a certain number of days. But whoever of you is ill, or on a
journey, shall fast instead the same number of days later on.‟ (2:184) The Prophet (SAW)
started his travel to Makkah fasting, but when he reached al-Kadid he broke his fast, and so did his
Companions.‟ Bukhari
Menstruation
When a woman is in her menstrual period, or having postnatal bleeding, she must not fast. In fact, if
she fasts, her fast is invalid. Abu Sa'id al-Khudri mentions that the Prophet (peace be upon him)
clearly stated that a woman in menstruation may neither pray nor fast. She is required to
compensate by fasting later on. 'Aishah said: „It happened to us and we were ordered to fast later
in compensation, but not to compensate for missed prayers.
Pregnant and lactating mothers

A woman who is pregnant or lactating mother and fears for herself or her child as a result of fasting,
may not fast. Both pregnant and lactating women must compensate for not fasting by fasting a
similar number of days later on, or they can feed a poor person for each day they do not fast.
Anas reported that the Prophet (pbuh) said
„Allah has reduced a traveler‟s prayer by half and exempted him from fasting, and He has
exempted pregnant and breastfeeding women from fasting.‟ [Ahmad]
Substitutes for Missed Fasts

The difference between Fidya, Kaffarah and Qadah Fasts
Fidya (Compensation) Qadah (Making up for missed Kaffarah ( Expiation)

What is Fidya? fast) What is Kaffarah?
Fidya is required for fasts missed What is Qadah? Kaffarah is an expiation that must be
out of necessity, where the Eating, drinking or marital relation paid in compensation for breaking the
person is unable to make up for after dawn on the mistaken fast by engaging in marital relation.
the fast afterwards. assumption that it is not dawn yet.
Who must give Fidya? Who must keep fast? Who will pay the kaffarah?
People permanent suffering from A person who is exempted from A person who deliberately miss or
long term illness or unable to fast fasting due to valid reasons break a fast without a valid reason.
due to old age or any other (illness,pregnancy, mensuration Kaffarah applies to only the Sawm
genuine reason and are not able etc) of Ramadan.
to make up the fasts after
Ramadan.
How to Pay? How to keep Qadah fast? How to Pay?
Amount paid for each missed fast Left fasts during Ramadan must Kaffarah can be given in following
is equivalent to feeding one be replace it compensating by ways – Slave can be set free If a
person. fasting later any time before the person unable to do this then 60 days
next Ramadan. continuous fasting If a person unable
to do this then feeding of 60 people.
Muslims Exempted from fasting in Islam
Categories of People Exempted from Fasting

There are in total 13 categories of people who are exempted from fasting.
01 If a person iS a unbeliever
)81 If he or she is a minor
>
GI If the person is insane
)8 If it's a lady and she Is
menstruating, she will not fast.
0
If she has her post natal bleeding,
she is exempted from fasting.
0 If she is pregnant, then she is
exempted
0 If she is a lactating mother, she is

exempted
0
If the person is ill or sick, he or she
is exempted
01 If the person is disabled

)G If the person is very elder1y, has
reached a very old age
If the person is taKing part in Jihaad
8 If the person is traveling.

0 or a fight in the cause of Allah
(SWT)
If someone forces and if the person

doesn't fast, he or she is exempted.
Reference:
 Lecture by Dr.Zakar Naik
Part (a): Teachingsofthe Hadith Part (b): Implementation of the Hadith
o Introduction: o Lessons/ practjcal

lmplementatjon/Actjons:
Title of Hadith (Main topic)
How the teachings in this hadith
Category: Individual/Community life can be applied to our lives.
o Hjstorjcal/Modern day example
o Teachings/Message/Beliefs: o Effects: What advantages would
Teachings it contains regarding that have for the community &
what Muslims believe. individual? (If any)
o Relevant reference of o Reference of Quran or Hadith
Quran/Hadith
related to the same topic
Hadith 1: Sincerity in Religion
„Religion is sincerity.‟ We said: „To whom?‟ The Prophet said: „To Allah, his Book, his Messenger, the
leaders of the Muslims and to their common people.
Part-a: Describe the teachings of Hadith about what Muslims believe.
Introduction: This is an individual hadith, that simultaneously guides the Muslims Title and category of
regarding issues of communal significance. The hadith talks about the importance the hadith must be
of sincerity in religion. mentioned first as an
introduction.
Teachings/Beliefs/Message: The hadith emphatically mentions the importance of

sincerity by stating that religion is all about sincerity. This sincerity is supposed to
be observed in multiple directions, towards Allah, the Quran, the Prophet ‫ﷺ‬,
leaders of the Muslims, and their masses.
Teachings of the hadith
Sincerity towards Allah means believing in His oneness, His attributes as described must be explained
by Him, and ridding ourselves of all kinds of shikr. It also includes complying with according to the
His commands, and prioritizing attainment of His pleasure in all our actions. translation in detail.
Sincerity towards His Book refers to reciting it, reflecting over it, and implementing
it in the required manner without distorting its meanings.
As for sincerity towards His Messenger, it means believing in him, obeying his
commands, emulating his Sunnah, revering and protecting him and his honor.
Likewise, sincerity towards the leaders of the Muslims involves advising them,
obeying their rightful orders, and not rebelling against them. Allah says in the
Quran, “O believers! Obey Allah and obey the Messenger and those in
Add relevant
authority among you.” (4:59).
reference from
Quran & Hadith
Finally, sincerity towards the common people means guiding them to what benefits
them, warning them against that which would harm them in the world, and the
hereafter, and to love for them what one loves for himself. The Prophet ‫ ﷺ‬said,
“None of you is a [true] believer until he loves for his brother what he loves
for himself.”
Conclusion: The teachings of this hadith encourage the Muslims to strive to be

sincere with all those they have duty towards, which guarantees prosperity in the Add conclusion
worldly life, and bliss in the hereafter.
Part-b: How do Muslims put these teachings into actions?
Actions/Practical Implementation:
The teachings of this hadith can be put into action in multiple ways. Opening sentence
Muslims must show sincerity towards Allah by strictly adhering to Tawheed, and
shunning all kinds of practices involving shirk. They must worship and humble
themselves before Allah alone, as it is His exclusive right, and must avoid visiting
shrines and graves to seek help. They must also prioritize attainment of Allah‟s
pleasure, so for example, when it is time for prayer, they should leave whatever
work they are busy with and head to the masjid to offer the prayers.
Likewise, they must be sincere towards the book of Allah by implementing its laws,
in their individual lives, as well as on a state level. A recent example of it would be
the Sultanate of Brunei adopting the Shariah Penal Law in 2014. Muslims also must
recite the Quran often, and reflect over it. They can do this by joining Tafsir classes
to enhance their understanding of the Quran.
Practical
They must also show sincerity towards the Prophet ‫ ﷺ‬by emulating his implementation and
sunnah. Muslims must strive to imitate the Prophet ‫ ﷺ‬in the way he teachings of hadith along
worshipped Allah, as well as his mannerisms and morals. They must also with historical and
defend the Prophet ‫ ﷺ‬from those who talk ill of him. Hassan bin Thabit used current examples.
to defend the Prophet ‫ ﷺ‬in his poetry, when the Quraish would talk ill of
him. Likewise, in current times, we can write articles or use social media to
initiate trends that clarify misconceptions about the Prophet ‫ﷺ‬, and spread his
Seerah amongst the non-Muslims.
The Muslims should also show sincerity towards the leaders of the Muslims
by advising them privately. For example, if a ruler is unjustly imposing taxes
upon the masses, those who can access him, should privately advise him to
fear Allah, and have mercy upon his subjects. Also, Muslims must not
conspire against their ruler, who has been appointed as their leader.
As for the common people, Muslims should be sincere towards themselves

by helping each other in their needs. If a fellow Muslim needs any kind of
support, one must provide it to him to the best of his abilities. Also, if fellow
Muslims are exposed to some danger, one must protect them from it. An
example of which is when the pandemic broke out, people wore masks to
avoid the spread of disease to others.
Mention the outcome or
effect of the
Effect: Implementing this hadith will result in increase in God-consciousness, implementation of the
political stability, and brotherhood amongst the Ummah. hadith
Hadith 2: Significance of Brotherhood in Islam
None of you believes until he wants for his brother what he wants for himself.
Introduction: This is a communal hadith that mentions the significance of brotherhood in Islam.
Teachings/Beliefs/Message:
This hadith stresses on the importance of brotherhood in Islam by considering it a sign of Iman. It explains that
until a Muslim does not develop feelings of brotherhood and love for his Muslim brother, his faith will be
considered weak and incomplete. This concept of brotherhood is promoted in other texts as well, as Allah says
in the Quran, “Believers are but a single brotherhood.” (49:10). And the Prophet ‫ ﷺ‬said, “The believers
are to one another like a single building whose parts support one another.” (Bukhari and Muslim).
The hadith stresses on the importance of adopting traits like empathy, selflessness, and ridding ourselves of
selfishness, with fellow Muslims just as we are closest to our kin. It sets the bar for true brotherhood, and that
is to love for other Muslims, what one likes for himself. It delivers the message of love, respect, dignity and
welfare for other people. It teaches high moral values and etiquettes of virtue in social life and dealings. Islam
gives immense importance to humanity and this hadith condemns jealousy and all kind of evils for fellow
brothers.
Conclusion:
The teachings of this hadith guide the Muslims to one of the criteria for complete Iman, which is indispensable
to a strong social fabric for the Ummah.
Part-b: Explain how Muslims can put these teachings into action.
Actions/Practical Implementation: The teachings of this hadith can be put into action in several ways.
Muslims must reflect before conducting any affair with fellow Muslims, how would they want to be treated.
They must strive to provide others what they have themselves. A beautiful example of which was exhibited
by the Ansari brother (Sa‟d ibn ar-Rabee‟ al-Ansari) of Abdur Rahman ibn „Awf, when offered him half
his wealth, and to divorce one of his wives so that he can marry her. (Sahih al Bukhari 5072)
Wanting the best for others, wishing well for everyone and being happy for others in their joyous times and
genuinely sorry for them when something bad befalls them is how the teaching of this hadith can be applied
practically. When buying gifts for someone, we must ensure to buy the same type and quality that we would
prefer for own self. Likewise, if a Muslim is about to finalize some commercial deal, and if we can foresee that
he would bear loss in it, we must warn him against proceeding with it. Also, if a Muslim indulges in sins, we
must prevent him from doing so, to save him from Allah‟s wrath.
The true evidence of an Islamic brotherhood was the society established in Madina, the Ansaar who were
ready to share everything with the Muhajireen. The bond between Muslim brothers helps to strengthen the
faith It will also result in receiving the Mercy of Allah and will bring peace and harmony within the Muslim
society.
Effect:
Implementing this hadith will result in unity and strong bond of the Muslim Ummah. It will also result in
receiving the Mercy of Allah and will bring peace and harmony within the Muslim society which can help
promote Islam in the world.
Hadith 3: Importance of Speech and Social Ethics in Islam
Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who
believes in Allah and the Last Day be generous to his neighbour, and let him who believes in Allah
and the Last Day be generous to his guest.

Introduction:
It is a communal hadith about the Importance of Speech and Social Ethics in Islam.
Teachings/Beliefs/Message: Good Speech
This hadith stresses on the importance of good manners that one must adopt to become an ideal Muslim, and
a true believer. It highlights the importance of good speech, as the tongue is an easy means of earning good
deeds, as the Prophet ‫ ﷺ‬said, “Good speech is charity.” The hadith explains that if one does not use the
tongue for earning good deeds, it is incumbent to remain silent, to avoid gossiping, back biting, using bad
language or abusive words.
Rights of Neighbours
The hadith also stresses on the importance of the rights of neighbours. The Prophet ‫ ﷺ‬said, “Jibreel kept
advising me to be good to neighbours until I thought he would make them my inheritors.” Muslims are
encouraged to honor their neighbours, show respect to them, and be generous with them in every way
possible whether financially, physically, or otherwise.
Generosity towards Guests
This hadith also draws the attention towards the importance of honoring one‟s guests and being generous
with them, in all ways determined by norms. The Prophet ‫ ﷺ‬said, “When a guest comes to someone‟s
home, he comes with his own sustenance and when he leaves his home, due to him the sins of the
host are forgiven.”
Conclusion: The teachings of this hadith serve as an encouragement to strive to be the best Muslim
because every single aspect of Muslims life will be questioned on the Day of Judgment, including how they
treated others. Therefore, all the good conducts mentioned in the hadith are associated with Iman.
In this hadith Muslims can learn not only the sign of firm belief but also the social ethics. Belief in Allah and the
Last Day is the basis of all goodness.
Good Speech
Muslims must implement the teachings of this hadith daily affairs. Many rewards can simply be earned by
remaining silent in situations where person can show anger, gossip or show hatred.
Current Example: Muslims must avoid every kind of inappropriate conversation because such acts can lead us
to hell fire easily. We must refrain from: spreading rumours, especially those that will cause harm to the
community, by slandering, back-biting, sarcasm and making fun of others as this is one of the most common
social ills today.
Rights of Neighbours
Muslims should treat their neighbours with kindness and help them in times of need and difficulty.
Current example: Now adays, technology is so advanced that people have no time to get socialized with
neighbour instead people prefer to get engaged on phones. We should be patient with our neighbour even if they
cause annoyance to us. As per the advice of Prophet ‫ﷺ‬, when we cook something, we must send some to your
neighbour as well.
Generosity towards Guests
Muslims can learn about the best way of hospitality by the sunnah of the prophets and the example set by his
companions. One of the Ansari companions was praised by Allah due to his generous hospitality when he
himself starved without letting his condition exposed to his guest. The Prophet ‫ ﷺ‬informed him, “Allah was
pleased with what you did last night.”
Current Example: Guests should be treated nicely and with generosity. It is demonstrated in many ways like
making guests comfortable and presenting meal to the guests etc
Effect: Following this hadith in daily life, will have positive impact on unity of Muslims and will surely result in
attaining the pleasure of Allah in the Hereafter as well.
Hadith 4: Significance of Obligatory Acts in Islam
A man asked the Messenger of Allah (may Allah bless him and give him peace): Do you think
that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that which is lawful
and treat as forbidden that which is forbidden, and do nothing further,
shall I enter paradise? He said: Yes.
Introduction: This Hadith sums up the secret of entry to Paradise by mentioning the most required deeds to
be performed by a believer. This hadith also sets the goal for the communal benefits of the society.
Teachings/Beliefs/Message:
Amongst the five pillars upon which Islam stands, after Shahadah, the two mentioned in this hadith are those
which are obligatory for every Muslim. This Hadith highlights the principles of eligibility for Paradise. Allah
says in the Quran, “And whatsoever the messenger gives you, take it. And whatsoever he
forbidden, abstain (from it).” (Hashr 59:7).
Without the establishment of Salah and observance of Sawm, it is not possible to be saved from
Hell-fire. According to the teaching of this hadith, when a Muslim performs his obligatory prayer, he has done
his duty towards Allah. In the same way. Fasting during the days of Ramadan is obligatory. Besides this all
fasting is either optional (Nafl) or compensatory (Qada).
The hadith also mentions importance of adherence to Halal and avoiding Haram. The hadith teaches that it is
also mandatory on believers to have enough education about their religion so that they can differentiate
between right and wrong and act accordingly. If Islamic teachings are followed, i.e. only the lawful is acted
upon and the prohibited is shunned, then the path to Jannah becomes clear and sure. Prophet ‫ ﷺ‬said: "What
I have forbidden you, avoid, what I have ordered you, do as much as you can." (Bukhari, Muslim).
This hadith also indicates that being careful about lawful and unlawful acts is not easy because Satan attracts
us towards sin. Therefore, being cautious is rewardable.
Conclusion:
This hadith affirms that Allah has made the practice of Islam easy for his believers and He expects obedience
from them with performance of obligations as differentiating permissible and forbidden are adequate to be
rewarded with paradise.
Part b: Explain how Muslims can put these teachings into action.
Actions/Practical Examples:
Muslims can put the teachings of this hadith in multiple ways. Muslims must be regular in the offering of the 5
daily prayers and in fasting the prescribed month of Ramadan. They must ensure not to miss out on any
prayer or fast, except for a genuine reason acceptable in Shariah, and must make up for the missed prayers
and fasts. In current times, Muslims can ensure punctuality in their acts of worship by setting reminders or
alarms, or using apps that remind them of prayer times.
Muslim should also continuously work to enhance their knowledge about religious laws, to know what is
halal, hence, freely indulge in it, and to know what is haram in order to avoid it. Muslims must stay away from
all haram foods and earnings. Abstaining from unlawful is not only in what we eat but also in the way we
earn and use, e.g. earning through bribery, usury, stealing or cheating is Haram in Islam. We should also
educate our children/siblings about our Islamic beliefs and practices and their importance.
Effects:
Implementing the teachings of this hadith will result in prosperity of the society, as individual transformation in
the form of God-consciousness brings positive change in the society.
Hadith 5: Concept of Charity in Islam
Every person‟s every joint must perform a charity every day the sun comes up: to act justly between two people is
a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good
word is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a
charity.

Introduction: It is a communal hadith which describes some simple but beneficial ways of charity.
Teachings/Beliefs/Message: This hadith teaches the Muslims the broader meaning of charity. Charity does not
only mean to support financially but can be practiced by every Muslim whether rich or poor by simply doing
some acts of kindness, care and sympathy. The hadith explains the signs of a true believer that he tries to do as
much good as he can for humanity. Every joint in the body that exists makes the movement possible, therefore;
every joint is a great blessing of Allah. So, Muslims must perform charitable acts to show gratitude to Allah for
His blessings. Holy Prophet has asked the Muslims to do good deeds that are a source of benefit and comfort to
others. Holy Prophet says, "Charity is incumbent on every Muslim." This reminds Muslims that every person
can perform charity without money as in Islam it is not restricted to fulfillment of the material needs of other
people but the good deeds and acts of righteousness are also considered charity. Prophet said, "Save
yourself from the (Hell) fire even with half a date (to be given in charity) and if you do not find a half date,
then with a good pleasant word.” (Bukhari)
Conclusion:
The teachings of this hadith encourage the Muslims to perform small acts of righteousness with pure intentions
on daily basis.
Applying the teachings of this hadith covers all the good deeds, human rights, social duties and all acts of
righteousness. We should never be reluctant to remove harmful things from the way as even this minor act is
also rewardable. Not just removing anything harmful from the way but also strictly avoiding throwing garbage
such as banana peel, cigarette on the pathway is beneficial for the community and will also be rewardable.
Muslims should offer help to the weak people of the society, by lessening their burden. The Prophet ‫ ﷺ‬himself
carried the load of an old woman to her destination and set an example for us. In current times, Muslims can
offer a ride to pedestrians walking in the hot scorching sun, or help someone carry heavy their baggage.
Some other ways in which the teachings of this hadith can be followed are helping the blind to cross the road,
removing the obstacles from the way which might cause trouble to others, meeting others with a smiling face,
pouring out water from bucket to container for someone, giving honest advice, donating old clothes to charitable
organizations, sharing one's iftar with a needy person, enquiring about someone‟s health, speaking words of
kindness to someone, enjoining good and forbidding evil or any good act to get closer to Allah are also acts of
charity. When a Muslim gives charity, his or her main reason must be to please Allah and seek His reward.
Effects:
Applying the teachings of this hadith will strengthen the social structure of the society, as these actions promote
compassion, and brotherly love amongst the Muslims.
Hadith 6: Essentiality of Enjoining Good and Forbidding Evil
Whosoever of you sees an evil action, let him change it with his hand, and if he is not able to do so then
with his tongue, and if he is not able to do so then with his heart, and that is the weakest of faith.

Introduction: It is a communal hadith that obligates enjoining good and forbidding evil.
Teachings/Beliefs/Message: In this hadith, importance of suppressing evil is highlighted by comparing it to Iman

and its stages. Muslims are urged through this hadith to do all that is in their power to prevent evil from taking
place. Allah says in the Quran, “Help you one another in righteousness and piety but help not one another in
sin and transgression,” (5:2). It explains that it is the responsibility of every Muslim to reject and prevent evil by
whatever legal means that are available to them. If they cannot physically prevent a wrong-doing from taking place,
they are required to speak out against it, and if even that is not possible, they can at least condemn it and consider
it wrong. The hadith mentions that mere condemnation is the weakest level of Iman. This indicates that if a person
doesn't even feel bad upon encountering an evil, then perhaps true faith has not yet entered in his heart.
In another hadith Prophet (SAW) said, “When sin is committed on the earth, then whoever witnesses it and
hates it, forbids it, will be like those who did not witness it. Whoever was absent from it, but agreed with it,
will be like those who witness it.” (Abu Dawood). This shows how important is to forbid evil as one can be
counted among the wrongdoers just by being silent, as silence or inaction against the wrong is considered
affirmation or support to it. Allah mentioned in Surat al Maidah (5:78-79) that the Children of Israel were
cursed due to not forbidding evil.
Conclusion: The teachings of this hadith encourage Muslims to command what is just and forbid what is evil by all
means.
The teachings of this hadith can be put into action in multiple ways. Muslims should try their utmost to stop evil and
propagate good. Eradication of evil involves struggle depending on the available resources with the Muslim
community and government. Evil may be suppressed through speech or writings by individuals, or use of law
enforcement by Muslim rulers.
Muslims today can stop themselves and others from corruption, bribery, violence. For example, they should write
about correcting social evils like Islamophobia, poor countries being oppressed by developing countries. They must
fight for the human rights, by raising awareness about the difficulty of the poor people such as laborers,
condemning anything which is unlawful or immodest is considered forbidding evil. The teachings of this hadith can
also be implemented by spreading awareness about something that can save people from harm or can be
beneficial for the people in this world or in the hereafter.
A current example of such act of Jihad or struggle can be seen around the world when Muslim women had to face
persecution due to their hijab. An Indian college student protested and drew the attention of the world through
social media towards the oppressor so that they can be condemned. Another example is the restaurant in Bahrain
which was penalized for not letting a woman with hijab enter the restaurant.
Also, in recent times, Saudi Arabia had a committee for enjoining good and forbidding evil, who would encourage
people to pray in the masjids at the time of Salah.
Effects:
Implementation of the teachings of this hadith, will promote piety and God-consciousness collectively in the
society. It will also eliminate evils and vices from the society and prevent its normalization.
Hadith 7: Significance of Jihad in Islam
It was said: O Messenger of Allah, who is the most excellent of men? The Messenger of Allah (may Allah
bless him and give him peace) said: „The believer who strives hard in the way of Allah with his person
and his property.’

Introduction: It is a communal hadith which highlights the virtues of Jihad in the way of Allah.
Teachings/Beliefs/Message: This Hadith describes the virtues of one who strives in the way of Allah with his
person and his property is considered as the best human being. The importance of striving for the cause of Allah
can easily be understood by the Quranic verse: “Those who believe, and suffer exile (Hijrah) and strive, in
Allah's cause, with their goods and their persons, shall attain the highest rank in the sight of Allah”
(9:20). Thus, belief in Allah is conditional and subject to striving in His way with all resources in order to attain the
status of a martyr which is the highest reward bestowed upon the believers by Allah. According to a hadith,
“Anyone whose feet get soiled with dust while struggling for the sake of Allah will never go to the Fire.”
(Sahih Bukhari). Jihad is aimed at suppressing evil, stopping aggression and transgression but within the limits
prescribed by the code of conduct of war in Islam.
Conclusion:
Muslims believe that all their physical and financial resources are granted by Allah and those who sacrifice these
in the way of Allah earn the status of the most excellent people of Muslim Ummah.
The teachings of this hadith can be put into action in multiple ways. Muslims must fight the in the way of Allah
to spread Islam, and to protect their lives, honor, and property. In current times, the Muslims of Palestine
fighting to protect Masjid Aqsa and their land from invasion by Israeli occupiers are performing Jihad. Similarly,
Muslims of Kashmir repelling aggression from occupying forces to protect their land and freedom to practice
Islam are also waging Jihad. The Holy Prophet (SAW) himself fought battles; witnessed martyrdom of his close
associates.
A person may also perform Jihad with his wealth and it has different forms. One can supply arms and
ammunitions to the fighters who are performing Jihad. In current times, one can donate money to those fighting
to protect Muslims like in Palestine, Kashmir, and other occupied Muslim territories.
Another example of Jihad is spending wealth for propagation of Islam, through Dawah, as this is also
considered Jihad with one‟s wealth. Rich people can use their wealth while scholars can use their pen and
preachers can use their voices to persuade people on taking active part in the noble deeds. In current times,
one can donate to Dawah organizations such as IERA of UK, or IRF headed by Dr. Zakir Naik who are making
efforts to spread Islam.
The teachings of the hadith can also be implemented generally by exerting physical efforts in worship of Allah
in different ways, such as offering voluntary prayers, fasts, and spending money for causes of social welfare.
Effects:
Implementation of the teachings of this hadith bring about victory for Islam and Muslims, and instill fear in the
hearts of the enemies of Islam.
Hadith 8: Forms of martyrdom in Islam
The Messenger of Allah (may Allah bless him and give him peace) said: „Whom do you count to be a
martyr among you?‟ They said: O Messenger of Allah, whoever is killed in the way of Allah is a martyr.
He said: „In that case the martyrs of my community will be very few! He who is killed in the way of
Allah is a martyr, he who dies a natural death in the way of Allah is a martyr, he who dies in the plague
in the way of Allah is a martyr, he who dies of cholera in the way of Allah is a martyr.‟

Introduction: It is an individual hadith that mentions the different forms of martyrdom in Islam.
Teachings/Beliefs/Message: The hadith explains that martyrdom in Islam is not restricted to only those
who are killed while fighting in the way of Allah. Rather there are other types of people who will attain a
similar reward as that of martyrs in the hereafter, as long as they are true believers.
The hadith mentions that even a person who dies a natural death while he has set out in the way of Allah,
will receive a similar reward as the martyr. The Prophet ‫ ﷺ‬said, “The one who sincerely asks Allah for
martyrdom, Allah will raise him to the levels of martyrs, even if he dies on his bed.” (Sahih
Muslim).
Likewise, those who die in plague, or of cholera, or similar painful diseases, will also get a similar reward
as that of a martyr. The scholars mention that this is due to the pain they have to bear in their diseases.
Conclusion: The teachings of this hadith inform Muslims of the vast mercy of Allah, and how He
generously rewards those who go through hardships in this life. It also encourages the Muslims to seek
martyrdom and wish for it.
Actions/Practical Examples: The teachings of this hadith can be put into action in several ways.
Muslims should strive to engage in Jihad and other actions that are considered being in the path of Allah,
such as calling people to Islam, so that when death comes to them in whichever way, they attain the
status and reward of a martyr. If they aren‟t able to wage Jihad at a particular period of time, they should
at least remain eager to participate in it, and seek martyrdom. As the Prophet ‫ ﷺ‬said, “He who dies
without having fought, or having thought of doing so, will die upon a branch of hypocrisy.”
(Sahih Muslim).
Khalid ibn al-Walid used to long for martyrdom all his life as a Muslim. He said on his deathbed, “I
sought martyrdom wherever possible, but it wasn‟t destined for me except to die on my bed.”
In current times, if it is not possible to physically wage Jihad, Muslims can take a stand for truth through
political activism, or journalism. They can call people to Islam and actively engage in Dawah, all of which
is considered „in the way of Allah‟.
Also, Muslims should not despair and overly grieve over the pain they or their loved ones go through if
they are afflicted with diseases such as plague and cholera. They should rather simultaneously be
hopeful and pleased that Allah has chosen them as martyrs, a status they might not have achieved
otherwise. Abu Ubaidah (R.A.) when afflicted with plague, was offered to leave the land in hope of
getting cured. He however refused, saying, “I am amongst an army of the Muslims, and I do not
want to leave them.”
Effect: Implementation of this hadith will remove fear of the enemy from the hearts of the Muslims, as
they would be longing to die in the way of Allah. This will enable them to fight fearlessly. Also, acting
upon this hadith will prevent people from afflicted with depression and hopelessness when they are
afflicted with painful fatal diseases such as plague, and cholera.
Hadith 9: Dignity of labour in Islam
No one eats better food than that which he eats out of the work of his hand.
Introduction: It is an individual hadith that highlights the dignity of labour.
Teachings/Beliefs/Message: The hadith stresses on the dignity of labour and self-reliance. It mentions
that the best and purest food that one eats is that which is earned by the work of his hands. This is due to
the fact that labour work done by one‟s hands involves a great amount of struggle and hard work, which
increases the probability of it being fully lawful and halal. The hadith teaches that there is nothing
objectionable in labour work, as it is purest of earnings, and is also the Sunnah of all Prophets. The
Prophet ‫ ﷺ‬said, “Allah has not sent a prophet except that he has tended sheep.”
The hadith also encourages to earn through halal means, and not resort to unlawful means. Allah says in
the Quran, “Eat of what is on earth, lawful and good, and do not follow footsteps of Satan” (2:168).
The hadith further stresses on the importance of self-reliance, and not being a burden upon anyone
financially. The Prophet ‫ ﷺ‬strongly condemned asking people for money, and said, “It is better for any
one of you to tie a bundle of firewood and carry it on his back and sell it than to beg a person, he
may give or may refuse.”
Conclusion: The teachings of this hadith encourage the Muslims to earn halal and avoid being a burden
on others, even if it requires them to do labour work.
Muslims should not at all feel ashamed in doing labour work. Rather, they should find it a dignified work,
as it is from the tradition of the Prophets. Dawud (A.S.) was a blacksmith, about whom the Prophet ‫ ﷺ‬said,
“Dawud (A.S.) used to eat from his handwork.” Likewise, all prophets have been shepherd at some
stage of their lives.
In current times, in addition to old skills such as that of bricklayers, artisans, tailors, blacksmiths, they can
also consider advanced skills such as digital artists, cell phone assemblers, sports goods manufacturers.
Moreover, Muslims must refrain from earning through unlawful means, such as gambling, bribery, usury,
and means that harm the interests of the individuals or the society such as hoarding of goods, monopoly,
profiteering. One must recall the example of the nation of Shuaib (A.S) which was punished by Allah, for
their dishonesty in weighing goods while selling. Another example of unlawful income is to not fulfill the
requirement of the job. Muslims must carry out their assigned tasks honestly.
Also, Muslims must refrain from begging for money. The Prophet ‫ ﷺ‬said, “If one of you would keep
begging (of people) until he meets Allah (on the Day of Resurrection) his face will be without a
shred of flesh.” If a Muslim is in dire need, he must not be hesitant to work as labours, or a cleaner.
Effect: Implementation of this hadith will enable to Muslims to see the labours as honorable and dignified
people. It will also motivate Muslims to earn halal income, increase self-reliance in the society, and reduce
beggar.
Hadith 10: Virtue of supporting widows and the poor in Islam
One who manages the affairs of the widow and the poor man is like the one who fights in the way of
Allah, or the one who stands for prayer in the night or fasts in the day.

Introduction: It is a communal hadith that discusses the virtues of supporting widows and the poor.
Teachings/Beliefs/Message: The hadith compares the one who provides continuous support to widows
and poor people to the one who fights in the way of Allah, or prays at night, or fasts during the day. This
comparison is made since all of these actions require patience and perseverance. The hadith mentions
that such a person will get a similar reward to the three categories mentioned. It emphasizes the
importance of uplifting and supporting the vulnerable people in the society, and striving to support them
before they need to ask. Widows have been specifically mentioned in the hadith, because they are most
reluctant to ask for help.
Allah SWT says in the Quran, “˹Charity is˺ for the needy who are too engaged in the cause of Allah
to move about in the land ˹for work˺. Those unfamiliar with their situation will think they are not in
need ˹of charity˺ because they do not beg. You can recognize them by their appearance. They do
not beg people persistently.” (al Baqarah 2:273).
The virtue mentioned in the hadith is not restricted to financial support, rather, it is inclusive of every kind
of moral support that can be provided to them.
The Prophet ‫ ﷺ‬encouraged the Muslims to fulfill each other‟s needs. He ‫ ﷺ‬said, “Whoever fulfills the
needs of his brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah will
remove one of his troubles on the Day of Resurrection.” (al-Bukhari and Muslim).
Conclusion: The teachings of this hadith encourage the Muslims to support the weak and vulnerable ones
in the society, and alleviate their hardships.
Muslims should strive to support the widows and the poor financially, physically, and whichever way
possible. Many of Prophet‟s ‫ ﷺ‬wives were widows, whom he married and hence supported them.
In current times, Muslims should not have any reluctance in marrying the widows to support them.
Umar (R.A.) was once asked by a widow for support. He loaded a camel with two bags full of
food, clothes, and other provisions, and granted it to her. Likewise, he used to provide support to
the poor and needy from Bait-ul-Maal.
In current times, Muslims governments should also set up such funds through which support can be
provided to vulnerable ones. „Ehsan‟ charity, initiated by the Saudi government is one such example, to
which the donations can readily be made through mobile applications. Likewise, Muslims can privately
set up charity organizations to provide support, an example of which is the Edhi organization in Pakistan.
Muslims must also check on widows and regularly ask them if they need something specific, as
sometimes they might require other than financial support. At times, they might require someone to bring
them groceries, or complete some kind of documentation for them. Muslims must strive to help them get
their work done.
Effect: Implementation of this hadith will uplift the vulnerable ones in the society, increase brotherhood
and unity amongst Muslims, and ensure no one is deprived in the society.
Hadith 11: Rights of Orphans in Islam
„I and the man who brings up an orphan will be in paradise like this.‟ And he pointed with his
two fingers, the index finger and the middle finger.

Introduction: It is a communal hadith which highlights the rights of orphans.
Teachings/Beliefs/Message: Islam confers great rights on the helpless and the distressed people. This
hadith promises paradise to a person who brings up an orphan. Such a person will be as close to Prophet
(SAW) in paradise as two fingers are close to each other. Allah instructs Muslims to treat orphans with
politeness and humility, “Treat not the orphans with harshness.”(Surah Ad Duha 93:9)
This hadith teaches Muslims to look after the orphans if they want to get closeness of the Prophet (SAW) in
paradise. The Prophet (SAW) said; “The best home of the Muslims in which an orphan is treated well
and the worse home of Muslims one wherein there is an orphan who is treated badly.”(Ibn Majah).
This teaches to gain the blessings of Allah and closeness of the Prophet (SAW), by taking care of the
orphans through every possible mean.
Conclusion: Orphans are the responsibility of the entire Muslim community and that their care is the moral
duty of all Muslims is the main teaching of this Hadith, as they go through severe hardships socially and
mentally. They are the most vulnerable part of the society, who can be easily exploited or manipulated.
The teachings of this hadith contain important lessons for Muslims today that orphans should be treated
kindly, they should be provided them with food and shelter. Orphans should be brought up with proper care
and complete financial or moral support. The guardian of the orphan should manage the property with the
best of his ability. He should not mix the property of the orphan with his own, nor change it or nor should
swindle him. The property should be restored as soon as the orphan reaches adulthood. Dire punishment
awaits those who eat up the property of the orphans.
Marriages of orphan children can be arranged with their consent to suitable suitors and their wedding
expenses can be paid for. Emotional support is another way that can help orphans. Muslims should spend
some time with them to keep them happy and consider them the part of our society. Only a generous, sincere
and caring attitude can somehow replace the grief of an orphan who is deprived of the parental care. Prophet
(SAW) was an orphan and passed his entire life to help orphans. In this hadith he gave hope and
courage to the orphan.
Current Example: Now-a-days, many organizations are helping orphans. Example of orphan homes like
Edhi Foundation in Pakistan etc. Muslims can donate money to these organizations to support the orphans
financially, to support their education, upbringing, and marriages.
Effects: Applying the teachings of this hadith will result in unity & brotherhood amongst Muslims, as they are
uplifting the weak ones in the society. It will decrease crime rates in the society and help it progress, because
these children will become civilized citizens with the help of the support provided to them.
Hadith 12: Leadership Qualities in Islam
The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa and Mu„adh
ibn Jabal to Yamen, and he sent each of them to govern a part. Then he said: „Be gentle and
do not be hard, and cause rejoicing and do not alienate.

Introduction: It is an individual hadith which signifies the responsibilities of Muslim rulers.
Teachings/Beliefs/Message: This hadith emphasizes on the role of leaders that they are appointed to work
for the welfare of people. Therefore, they are commanded to be kind and gentle to the people. This hadith
provides excellent guidelines for the rulers regarding their duties. Muslims rulers are required to work for the
benefit of their people and give them ease and comfort. The Prophet (SAW) emphasized rulers to be mild,
sympathetic and kind-hearted and not to oppress people. In another hadith, the Prophet (SAW) mentioned
that on the day of judgement, when there will be no shade, a just ruler will be amongst the people who
will be under the shade of Allah.
In this Hadith the Prophet (pbuh) is specifically giving instruction to two of his emissaries to cooperate with the
populace and asking them to guide the people towards the path of righteousness. The hadith also encourages
the rulers to cause rejoicing and to not alienate the people. Hence, rulers are responsible to keep people
happy and united through every possible way. The Prophet (SAW) used to consult his companions and ensure
their consent, as he did in the battle of Uhud despite having different opinion. This teaches Muslims the
importance of considering people‟s pleasure and unity.
Conclusion: A cruel ruler makes the life of his people miserable which creates unrest in society and natures
discontent and disobedience. Therefore, it is a primary requisite for the Muslim rulers to be kind and gentle
with people to uphold their good governance.
Actions/Practical Implementation: The teachings of this hadith contain important lessons for Muslims rulers
that they should make sure that they do not do anything which may cause aversion or put public in hardship.
They are ordered not to shut their doors on public. They should hear their grievances and recompense any
wrong done to them. They must administer justice according to the laid principles of Islam. They must conduct
themselves in a manner that public remain satisfied with them in all the affairs. The Prophet (SAW) was kind
and gentle, these qualities endeared him to people and they accepted his teachings and followed him. The
Caliphs also set the example of unity by considering the people‟s opinion in Majlis-e-Shura, so that they can
be united and rejoice. Nowadays, leaders can also adopt this example by holding public referendum before
passing any major law, so that people are satisfied and stay united.
Current Example: In current times, we can consider the example of the Turkish president Tayyib Erdogan
who facilitated the people during the corona virus pandemic by visiting grocery shops and helping people
clearing their debt. Muslim leaders around the world can learn from such examples, and provide ease to the
people by controlling the prices of the necessities of life, to ensure no one is deprived.
Effects: Applying the teachings of this hadith firstly will give the inner satisfaction to the leaders. This will also
help to develop peace in society and enable them to live a happy life. Muslims society will be example for
other communities.
Hadith 13: Rights of Qur‟an
He who studies the Qur‟an is like the owner of tethered camels. If he attends to them, he will
keep hold of them, but if he lets them loose, they will go away.

Introduction: It is an individual hadith which explains the rights of the Holy Quran.
Teachings/Beliefs/Message: This hadith teaches Muslims to have a strong and constant attachment to the
Holy Quran. Regular recitation of the Quran is a source of abundant blessings and spiritual development.
Whereas, being indifferent to the Holy Book leads to forgetting of the memorized portion and deviating from its
teachings. The Prophet (SAW) said,” Keep on reciting the Quran, for by Him in whose hand my life is,
Quran runs away faster than camel that is released from their tying ropes.” (Bukhari).
The recitation of the Quran carries a great reward. Aisha (RA) reported, the Prophet (SAW) said, “A person
who recites the Quran and master it by heart will be with noble and righteous scribe (in Heaven). Sahih
Bukhari . Reading and understanding the Qur‟an is all important for a Muslim and this is the core teaching of
the Hadith. The example of tethered camels in the Hadith shows the importance of establishing a strong
relationship with the Qur‟an. Just as the camels easily run away and do not return if untied, the memorizer or
reciter of the Quran would also forget it if he doesn‟t revise it.
Conclusion: The teachings of this hadith provide encouragement to the Muslims to always stay connected
with the Quran, and never abandon it.
Muslims should revise the Qur‟an by reciting it to their teachers. The Prophet ‫ ﷺ‬used to revise the Quran with
Jibreel once every Ramadan, and the year he passed away in, he revised it with Jibreel twice.
In current times, Muslims can readily have classes with professional teachers by joining Quran circles in
mosques, or particular schools that specialize in teaching Quran. If they are unable to physically attend, they
can even recite to teachers available online. Likewise, they can join Tafsir classes to regularly review the
teachings of the Quran. Muslims must also assign themselves a portion of the Quran that they must regularly
cover individually. They can set themselves a target to finish a Juz‟ everyday, to complete the Quran within a
month.
Current Example: In current times. Muslims should wholeheartedly try to implement its teachings in their
lives and propagate its teachings to others. Muslims should not only mediate and ponder over its meanings
but also encourage people to learn it by heart.
Current Example: In current times, Muslims should benefit from technological advancement, particularly in
their free time they should use use Quran and Tafsir applications on their devices to readily revise the
Quranic text and its teachings, while commuting, travelling, or waiting in queues.
Effects: Implementation of this hadith will result in people having a stronger bond with Quran and hence,
greater inner satisfaction. Moreover, they will be able to benefit in this world from its guidance, and in the
hereafter as well as it will protect them from the torment of the grave. Its reciter will be granted 10 rewards for
each letter he recites. On the day of judgement, Quran will also intercede for its reciter, and he will be given a
crown of honor and a garment of honor.
Hadith 14: Ethics of Business Transactions in Islam
May God show mercy to a man who is kindly when he sells, when he buys, and when he
demands his money back.

Introduction: It is a communal hadith that mentions some of the ethics of conducting business
transactions in Islam.
Teachings/Beliefs/Message: This hadith encourages the Muslims to be lenient in their dealings with
fellow Muslims. The Prophet ‫ ﷺ‬prays for those who observe leniency, and are kind towards their fellow
Muslims, when buying, selling, and demanding their money back, as this is what true brotherhood amongst
the Muslims necessitates.
When a person is kind, Allah will be kind to him on the day of judgement and will shower him with His mercy.
As the Prophet (SAW) said, “A man used to give loans to the people used to say to his servant, „If the
debtor is poor, forgive him, so that Allah may forgive us.‟ So when he met Allah (after his death), Allah
forgave him.” – (Sahih Bukhari). This shows that Allah‟s mercy is associated with the compassion and
kindness people show to each other.
Conclusion: The teachings of this hadith motivate the Muslims to display true brotherhood by showing
compassion and leniency to fellow Muslims in their financial dealings.
Muslims should show generosity in buying and selling. The Prophet ‫ ﷺ‬while returning from some expedition,
asked Jabir to sell him his camel. When they reached Madinah, the Prophet ‫ ﷺ‬returned his camel to him and
asked him to keep the money as well - (Muslim). Prophet (SAW) himself was known as an honest merchant.
Current Example:
Muslims can follow this hadith everyday life while dealing with any kind of financial matter such as while
buying something, they can ask the shopkeeper to keep the change as a gesture of humility or mercy.
Similarly, the waiters can be awarded tips for their services. Likewise, when selling, Muslims should give
concession to the buyer if he does not have enough money to buy the goods. The seller should not deceive
the buyer and must not extort too much from the buyer. Likewise, the buyer should readily pay the seller his
legitimate dues. Another example of mercy in current times can also be observed in some restaurants who
provide bread for free, and free meals to new immigrants.
Muslims should also show leniency towards debtors, instead of strictly demanding their money back.
In current times, banks owned by Muslims should consider the financial conditions of the debtors, and defer
or postpone the payment of their loans to a later date, when the debtors are in a more stable financial
condition. Another form of mercy in financial dealings is the example of a debtor who returns the debt in a
better form, for example, if someone borrows a car, it should be returned in a better condition.
Effects: Implementation of this hadith will result in strengthening of the Ummah‟s social fabric, produce love
and solidarity amongst them, and lead to happiness in the society at large.
Hadith 15: Importance of Mercy in Islam
God will not show mercy to him who does not show mercy to others.

Introduction: It is a communal hadith that shows the importance of showing mercy in Islam.
Teachings/Beliefs/Message: This hadith teaches Muslims to be merciful and kind. It states the most
deserving people of Allah‟s mercy in this world and the hereafter are kind-hearted people who show love and
sympathy to others. Kindness is regarded as the best human characteristic. The Prophet ‫ ﷺ‬said, “Show
mercy to those on earth, the One in the heavens will show mercy to you.” (Sunan Abi Dawud). The
hadith encourages the Muslims to be generous, forgiving, caring to other people, as these actions are all a
form of showing mercy.
This hadith also indicates that if someone wants to attain Allah‟s mercy, he needs to be merciful to others. An
example of a sinful woman who was granted Jannah due to her mercy towards a thirsty dog shows how
admirable mercy is to Allah that He forgave her just because of a small act of kindness. In a hadith Qudsi,
Allah says, the act of mercy is just not associated with humans but also for every other creature that Allah has
created. The Prophet said, “When Allah created the creatures, He wrote in the Book, which is with Him over
His Throne: “Verily, My Mercy prevailed over My Wrath.” (Al-Bukhari)
Prophet used to love the children and he considered this love as a sign of mercy. When a man claimed that he
never loved any of his ten children like him so the Prophet (SAW) said, "What can I do for you if Allah has
removed from you the feeling of compassion?" (At-Tirmidhi). Prophet ‫ ﷺ‬set the example of mercy towards
his enemies, companions, relatives, neighbours, also towards animals and every living creature.
Conclusion: The teachings of this hadith motivate the Muslims to display true brotherhood by showing
compassion and leniency to fellow Muslims in their dealings.
Muslims should be compassionate and merciful to fellow Muslims in whichever way they can.
Kindness should not be objectively restricted to Muslims alone rather; it should be for everyone no matter
which religion or nationality they belong to. Forgiving others‟ mistakes, feeling the pain and feeding the hungry
and the poor, looking after the sick and disabled, helping the distressed people and showing empathy to
everyone, especially to parents and relatives are forms of mercy too. Even animals deserve kindness and
compassion. A woman was sent to Hell for her cruelty to a cat that died of starvation as she was not set free to
roam around and find food herself. Prophet (SAW) instructed not to harm or burden the animals. People must
avoid putting unbearable load on animals to carry good, animals must not be used for wrestling competitions,
and they also must not be slaughtered brutally, like some food authorities torture animals to death for easy
slaughter etc. In recent times, an Imam from Algeria set example of such mercy for a cat while leading the
prayer and this act of kindness impressed the world about Islam.
The Prophet ‫ ﷺ‬was very merciful to his Ummah. The Prophet ‫ ﷺ‬out of compassion for this Ummah, did not
lead the night prayer in Ramadan after 3 days, lest it be made obligatory. Likewise, in current times, Muslims
in their workplaces must strive to lessen the burden off the shoulders of those working under them. Another
example of mercy is good treatment with servants. They can be treated with kindness and they must not be
overburdened or humiliated.
The Prophet ‫ ﷺ‬did not allow the angel to crush the people of Taif, in spite of them having persecuted him.
Likewise, Muslims should show compassion towards those who have wronged them, and not brutally avenge
their oppression when they get the opportunity.
Following the guidance of Prophet (SAW), Muslims must help others in lifting their baggage, or remove harm
from pathways.
Effects: Implementation of this hadith will not only result in strengthening the unity of Ummah, but will also
result in achieving the mercy of Allah SWT.
Hadith 16: Brotherhood in Islam
„The believers are like a single man; if his eye is affected, he is affected, and if his head is
affected, he is all affected.’

Introduction: It is a communal hadith that talks about the importance of brotherhood in Islam.
Teachings/Beliefs/Message: This hadith explains, how Muslims are supposed to be united and feel the
pain of Muslim brothers just like a body feels the pain, and every part of the body gets affected by it no
matter wherever the person feels the pain. The hadith emphatically mentions that the essence of Islam is
in the bond of brotherhood created between all Muslims. The first thing that happened in Islamic state was
the formation of Islamic bonds between Ansar and Muhajirun. Allah says in surah al Hujurat: “The
believers are a single brotherhood” (49:10).
All Muslims regardless of social and geographical background were united as a single community. Since it
is a divine arrangement, all Muslims are bound to observe it. The Prophet ‫ ﷺ‬also used another
comparison: “One believer to another is like the bricks of a building; each one is holding and
supporting the other.” (Sahih Bukhari)
The bond of brotherhood also means guiding each other towards goodness and warning them against that
which would harm them in the world, and the hereafter, and to love for them what one loves for himself.
The Prophet ‫ ﷺ‬said, “None of you is a [true] believer until he loves for his brother what he loves for
himself.”
Conclusion: The teachings of this hadith encourage the Muslims to treat each other as brothers and honor
the divine bond that Allah SWT has created between them.
Actions/Practical Examples: The believers may follow this Hadith in a variety of ways. Just like the Ansar
of Madina accommodated the Muhajireen of Makkah by sharing all their assets with them, today Muslims
learn to share their assets with the refugees of their neighboring countries. For example: Pakistan
provided shelter and safety to millions of Afghan refugees in 1979, when the Soviet-Afghan war began.
Furthermore, during congregational prayers and the pilgrimage to Makkah, Muslims come closer to each
other and this trains them to share joys and sorrows. Muslims can implement this hadith by taking care of
fellow Muslims in hour of need and trials. Muslims should be sincere towards them by helping them in their
needs. If a fellow Muslim is in need of physical or financial support, one must provide it to him to the best of
his abilities. In current times, the foundation of Abdul Sattar Edhi provides aid to the people in calamity
and always reaches on time after the floods or earthquakes etc. Also, if fellow Muslims are exposed to
some danger, one must warn them against it. An example of which is when the pandemic broke out,
people wore masks to avoid the spread of disease to others. Another example of such brotherhood was
demonstrated by Pakistan‟s Prime Minister, Imran Khan in united nation, when he spoke in favour and
rights of all the Muslims around the world who became the victims of Islamophobia.
Islamic scholar and imams also play important role such as Imams of Two Holy Mosques who supplicate in
the Haram for the afflicted brothers in Kashmir, Palestine and all other war-torn countries.
Effect: Implementing this hadith will result in increase in God-consciousness, foster good-will and
brotherhood amongst the Ummah.
Hadith 17: Importance of Modesty in Islam
Modesty produces nothing but good.

Introduction: It is an individual hadith that mentions the importance of Modesty in Islam.

Teachings/Beliefs/Message: This hadith stresses on the importance of modesty in Islam by considering
it a sign of Iman. The Prophet said: “Modesty and faith are companions; when one is taken away,
the other follows it.” (Mustadrak al Haakim)
It explains that modesty is a distinctive feature of Islam. It includes decency and moderation in speech,
manner, actions, behavior, attitude towards life and submission to Allah‟s demand. Modesty is dignity,
grace and adornment of a believer. It prevents a believer from indecency and obscenity and it is a key to
piety and good deeds. Therefore, Quran guides Muslims, “Say to believing men that they should lower
their gaze and guard their modesty…. and say to the believing women that they should lower their
gaze and guard their modesty” (Surat an-Nur 24:30-31).
The hadith stresses on the importance of being modest towards Allah, towards opposite gender and
towards fellow beings. It also focuses on adopting traits like simplicity, humbleness and compassion in a
person‟s nature. It is a strong force against evils, immoralities and all kinds of vices. The commandment of
modesty is not just for the women but also for the men as it is associated with Iman. Uthman (RA) was
also famous for his shyness and due to his extreme modesty, prophet (SAW) praised him by saying,
“Should I not show modesty to one whom even the Angels show modesty.” (Sahih Muslim).
Conclusion: The teachings of this hadith guide the Muslims to adopt modest behavior as it is root of all
goodness.
Muslims must avoid immoral, lustful and indecent acts. They should be intolerant of everything that is
undesirable and produces reaction of disgust.
Muslims should be modest towards Allah. They should fear Him and be mindful that He is watching them at
all times. Nowadays, people are exposed to explicit content on the internet. They must be aware of Allah‟s
presence even when no one is around them and avoid watching any such content online that is not
appropriate.
Muslims should be modest towards the opposite gender. They should avoid free mixing and lower their
gaze in the presence of each other. For example, men and women working together must observe Islamic
values and work ethics. They should dress up according to limits ordained by Shari‟ah.
A historical example of modesty can be seen in the time of Prophet (SAW) when he took the pledge
orally of the women without clasping hands with them. In current times, people should avoid shaking
hands with non-mahram men or women. They must also avoid using immodest words such as cursing
each other even while joking. They should also not indulge in friendship with opposite gender using social
media as intermingling of male and female is strongly condemned and prohibited in Islam.
Muslims should be modest towards their fellow beings. For example, they should greet each other and try
to remain modest in every aspect while interacting in work place. In order to maintain modest conduct,
women are commanded in Quran not to soften their tone while communicating with opposite gender.
Women are also commanded not to reveal any of their ornaments or expose themselves to non-mahram
so that no element of immorality would develop in the society.
Effect: Implementing this hadith will result in the Ummah being upright and pious. The society at large will
be free from all kind of vices such as adultery and fornication, which is the result of immodesty.
Hadith 18: Importance of Faith and Rejection of Pride in Islam
He who has in his heart as much faith as a grain of mustard seed will not enter hell, and he who
has in his heart as much pride as a grain of mustard seed will not enter paradise.
Introduction: It is an individual hadith that mentions the importance of faith and rejection of pride in
Islam.
Teachings/Beliefs/Message: According to Muslim belief, true faith alone guarantees a believer‟s

salvation from Hell-fire and entry to Paradise. A believer with the slightest degree of faith will eventually be
freed from Hell as the Prophet ‫ ﷺ‬explained in the hadith, “Anyone having faith in his heart the weight
of a grain of mustard seed will certainly exit hell-fire.” (Jami‟ at-Tirmidhi)
The hadith further indicates that faith and pride can never co-exist. Faith promotes the spirit of submission
before the will of Allah and thus negates pride. Pride symbolizes disobedience as is evident from Satan‟s
refusal to obey Allah due to the pride. Prophet (SAW) said in a hadith Qudsi: “Allah the most High says,
Pride is my cloak and greatness is My robe, and he who competes with Me in respect of either of
them I shall cast him into Hell-fire.” (Sunan Abi Dawud)
Pride is the expression of vanity and thus, is the greatest hurdle in the path of truth. Faith, on the contrary
produces humility and hence makes a man God-conscious. Allah says: “Is there not in Hell an abode
for the Haughty” (Az Zumar 39:60)
Conclusion: The teachings of this hadith guide the Muslims to one of the criteria for complete Iman, and
that is being humble and shunning pride.
Actions/Practical Examples: The teachings of this hadith can be put into action in several ways. Muslims
must avoid any form of pride and they must also keep themselves away from the acts that can make them
feel proud. Prophet (SAW) even disliked the act of praising someone in front of him to a greater degree as
this can cause arrogance and pride in one‟s heart.
Muslims should promote humbleness and submission before Allah so that they earn His blessing. By
strengthening a sense of humility, pride can be effectively resisted and controlled. Prophet (SAW) did not
even allow the companions to stand for him out of respect. Similarly, the leaders today avoid any such
act that can cause pride in them. Muslims can also learn from the examples of caliphs that their only goal
was to serve the people. In todays‟ time leaders focus more on their security protocols and making the
common people obey their unjust rules which is also a sign of pride. In the time of Prophet (SAW) men
were asked not to have long cloaks below their ankles as this was the sign of pride. Muslims must
also avoid such dressings that can be considered a symbol of pride and boastfulness and also avoid to
show off their wealth as a pride, such as showing off expensive phones, cars, or jewelry etc. Not only this
but also giving charity to showoff will result in developing pride in heart instead of taqwa. Even showing off
one‟s knowledge, and or considering oneself superior due to their race is also a kind of pride. This
concept is promoted in the Prophet (SAW)‟s last sermon about having no superiority of Arab over
non-Arab and black over white.
In current times, rich people must not humiliate their servants or drivers and consider themselves better
than the poor people. The bosses or those in higher authorities must also not take pride in their position
and treat others with humbleness and God-consciousness.
Effect: Implementing this hadith will foster good-will in the Ummah, promote equality, and lead to
happiness in the society at large as every individual will consider the other as servant of Allah.
Hadith 19: Status of Dunya for Believers and Non-Believers
The world is the believer‟s prison and the unbeliever‟s paradise.
Introduction: It is an individual hadith that mentions the status of this world for believers and non-believers.
Teachings/Beliefs/Message: This hadith stresses on the insignificance of this world. Allah is the Creator of
this world and the Hereafter. He created charms in this world to test His obedient servants. A believer is
trained by Islamic teachings to consider this world a prison where he is not free to live a life of his choice and
so, can‟t get attached to it just as a prisoner can‟t develop a lasting association with the prison. A prisoner is
restricted in his movements within the prison wall. Similarly, a believer moves in this world in a restricted
manner within the limits of Islam. A true believer gradually develops an approach to the worldly life that the
Quran mentions as: “What is the life of this world but play and amusement? But best is the home in
the Hereafter.” (6:32).
A lavish life distracts a believer from his goal towards achieving success in the Hereafter. He strongly
believes in the eternal joys of the Hereafter whereas a non-believer is fully enticed by the temporary glow of
this world and thus, denies the Hereafter. Several ahadith related to the same theme indicate that a believer
who focuses on his hereafter, Allah will grant him good of both the worlds and make him content. Whereas
someone whose efforts are restricted to the gains of this worldly life, Allah will scatter his affairs, and deprive
him of contentment.
Conclusion: The teachings of this hadith guide the Muslim to live a balanced life. It highlights different
perspective of how a believer and non-believer look upon this world.
Actions/Practical Examples: This hadith can be implemented in many ways: Muslims, unlike non-Muslims,
must consider this world as testing ground. This enables them to have proper check and balance of their
actions. Unlike the non-believers who are totally absorbed in the world, the believers prepare for the
Hereafter. If given the opportunity of making money by means of winning lottery, usury or riba, a Muslim must
avoid it, and strive to earn his wealth in a halal way. He must also refrain from being in a wrong company
which can lead him towards adultery, drinking, theft, lying, cheating and back biting etc., despite drawing
temporary pleasure and instant benefits from these acts. Other examples include avoiding forbidden things for
the sake of Allah, wearing hijab in non-Muslim country and facing persecution, paying Zakat from the wealth
despite of the love of wealth, is all due to the strong believe on the reward of Jannah in the hereafter and not
having any devotion to this world.
A believer must live in this world just like a prisoner or a stranger. Muslims can learn from the example of
Prophet (SAW)‟s simplicity who used to sleep on hard mattress and never avail any comfort or luxuries in
this world and set the example so that his Ummah can understand the value of Akhirah.
Muslims leaders should also learn from caliphs who led a simple life. Abu Bakr (RA) even instructed to keep
his only piece of cloth which he was wearing at the time of death to be used as his shroud although he could
afford. Leaders can play very important role to guide the ummah therefore, they must set example for the
people under them by practically acting upon on what is expected from others. When Umar (RA) came to
receive the keys of Jerusalem, he was wearing a dress full of patches as according to him dignity lies in Islam
not in the dress. It is a great lesson for leaders today who focuses more on their appearance and luxuries that
the purpose of their leadership dies itself.
Similarly, Muslims migrating from India to Pakistan leaving their property behind is also an example of
sacrifice for their religion.
Effect: Following this hadith brings a man closer to Allah (SWT) and makes him productive, as he prioritizes
the hereafter over this world. Every member of the society becomes more obedient to Allah‟s commands
which eventually leads to the prosperity of the society.
Hadith 20: Sincerity in Intentions
God does not look at your forms and your possessions, but He looks at your hearts and
your deeds.
Introduction: It is an individual hadith that mentions the sincerity in intentions.

Teachings/Beliefs/Message: This Hadith categorically declares the criterion by which Allah judges, which is
our actions and intentions, and not the worldly gains made by a person. He simply considers a person‟s
conduct, and the intentions behind it because the Prophet clearly stated in another Hadith: “Actions are
judged by intentions” (Sahih Bukhari).
This hadith encourages the Muslims to observe taqwa and strive to act according to Qur‟an and Sunnah with
sincere intentions which are the basis for acceptance of any good deed, no matter how good an appearance
or wealth we possess. The Prophet ‫ ﷺ‬mentioned that one cannot reach the actions of the Sahabah,
even if he spends equal to Mount Uhud in gold. This is due to the pure intentions that they had to please
only Allah.
Allah is so supreme and high that our appearances and worldly possessions are insignificant before Him.
Allah knows the secrets of hearts, hence, no matter how great an action is, if it‟s not done for the sake of
Allah, it has no worth in the sight of Allah. On the contrary, an ordinary deed can have high status in the eyes
of Allah if done due to His love and out of pure intentions to please Him alone and not the people. As Allah
knows our intention and we will be judged upon it. Allah says in Quran, “Whether you hide whatever is in
your hearts or reveal it, God knows it all.” (3:29)
Conclusion: This hadith guides the Muslims to the only criterion for success, which is our intentions and
actions.
Actions/Practical Examples: The teachings of this hadith can be implemented in several ways.
Muslims should struggle to live a righteous life instead of focusing on material gains only. They should follow
the Quran and Sunnah since this alone can guarantee success in the Hereafter. They should reject any form
or degree of hypocrisy or showing off and develop sincerity in faith and intention.
Doing any good act with intention to impress others are not acceptable and there is no reward by Allah for it;
like, prolonging sujood, fasting for show off, and even charity. In current times, Muslims must avoid taking
selfies or pictures of poor people while giving them charity for public display. This does not only leave poor
person feel humiliated but also encourages the factor of showing it off for public admiration which can destroy
the deed and corrupt the pure intentions. Hence, a Muslim must constantly reflect upon his intentions before
doing any good deed and be careful to not let Shaytan take his fair share in any of his good deeds. People
must also avoid showing off about their other good deeds such as Hajj and Umrah like some people like to be
called Haji which is also a sign of show off as Hajj is performed for Allah only. Therefore, it is also important to
hide good deeds so that their reward is not abolished. Muslims should be eager to do all noble deeds with the
pure intention of earning God‟s pleasure; however ordinary these deeds might seem to others.
In Islamic Jurisprudence „intention‟ is considered to play an important role to judge whether a person is sinful
or not such as there will be a different ruling for the person who has eaten mistakenly during fast and the one
who ate purposely, in spite of them both have eaten during fast. This shows the importance of intention in
Islam, and Muslims hence must be careful about their intentions, as the reward of their deeds depends on it.
Effect: Implementing this hadith will impact society as every member will focus on seeking Allah‟s pleasure
alone rather than worldly benefits. Hence, they will do geed deeds for His sake and refrain from evil such as
boasting and showing off. Thus, sincerity and honesty nurtures kindness and brotherhood in the society.
Ijma (Consensus of Opinions)
Introduction
Ijma comes from the word jamun or jam‟at which means collecting or gathering)
It is a Secondary source of Islamic law and is only applied if Quran and Sunnah are silent
It is defined as: A unanimous agreement of all Muslim jurists of a particular era, on any legal issue which
has not been related to the Quran or the hadith after the demise of Prophet (SAW)
Reasons why ijma was started / came into being:
Due to Islamic expansion with the passage of time, scientific and technological evolution new problems
arose solution of which cannot be found in Quran and sunnah, so here Ijma was necessary.
Proof from Quran (ijma is based on Quran + reference)

The Qur‟an says:
“Take council with them in the conduct of the affairs”. (Aal-Imran 3:159)
“And who ever opposes the Messenger after guidance has become clear to him and followed other than
the way of the believers- We will give him what he has taken and drive him into Hell” (Surah Nisa 4:115)
“O ye who believe! Obey Allah and Obey the Messenger and those charged with authority among
you. If ye differ in anything among yourselves, refer it to Allah and His Messenger…” (al-
Nisa‟(4:59)
This ayah proves the validity of Ijma through the contrary meaning of “If you differ in anything…” which
implies that, if you don‟t differ, then you are upon truth.
Proof from sunnah (reference)
“Verily my Ummah will never agree on error and the hand of Allah is upon the community”
(Tirmidhi)
Ijma forms a law and disobeying it is unlawful
Categories of Ijma
There are two broad kinds of consensus (Ijma) consensus of matters of beliefs and consensus of legal
matters.
First is general agreement of all Muslims in matters of beliefs. These are backed up by Quran and sunnah.
Second kind of ijma concerns legal matters. Its agreement among a group of Muslims about an issue on
which the Qur‟an and sunnah have not given a final word.
Legal matters are in turn divided in to:

Legal matters are in turn divided to explicit ijma and tacit ijma.
Explicit Ijma (ijma Sarih)

Explicit Ijma is one in which the legal opinions of all the jurists of one period coverage in relation to a legal
issue, and each of them states his opinion explicitly. It may take place when all the jurists are gathered in
one session and an issue is presented to them and they collectively express a unanimous opinion. It may
also take place when an issue is raised in a certain period and all the jurists in turn issue similar fatwa‟s
independently and at separate times.
Example: One of the examples of such ijma is the election of Abu Bakr (RA). This consensus was
done on the basis of the Prophet‟s decision of granting some important responsibilities to him in his life
like; he was appointed Ameer ul Haj by Prophet SAW and led the congregational prayer as per Prophet
SAW‟s instruction near his demise.
Example of Tacit or silent ijma (Ijma Sukuti)

Tacit Ijma takes place when some mujtahid issues a verdict on a legal issue and the rest of the
mujtahids come to know of it during the same period, but they keep silent, neither acknowledges it
nor refuses it expressly.
Example:
One of the examples of such ijma is women‟s driving in KSA. Consensus was done, where some
scholars gave tacit ijma.
 Prophet Muhammad (SAW) never prohibited women from riding horses or said anything that
supports the restrictions.
 Instead of depending on non-mahram driver, women better drive herself as a hadith supports it
in the words, “No man is alone with a woman but the third one present is the shaytaan”
[At-Tirmidhi,]
Note: However, there are still some scholars who disagree with this ruling.
People who are Authorized to Form Ijma
There is a difference of opinion amongst legal expert s about who is qualified to practice Ijma.
Different schools of thought have different opinion. Some believe that the residents of Medina
can authorized. Some believe that only the Prophet‟s (pbuh) his companions, rightly
guided caliphs are authorized to form ijma.
According to Shi‟a Muslims ijma‟ of jurists of the same period as the Prophet (pbuh) or the
Shi‟a Imams is binding. The agreement of the Muslim community at large can also
constitute ijma‟.
In modern times, Jurists who are experts on legal matters, have good command of the
knowledge of Quran and Sunnah are considered authorized to form ijma.
Examples of ijma
Example: Practice the use of Ijma by Prophet (SAW)
 Prophet (SAW) practiced the use of Ijma in various times like;

In battle of Trench he took opinion of a Persian slave for building the trench.
 In battle of Uhud he followed the opinion of majority who opted for fighting outside the city of
Madinah.
Example of Ijma by companions

During the Caliphate period of Abu Bakr (RA) the decision of compiling Quran was taken after
the consensus. The Quran that Muslims have today in compile from is the result of ijma.
During the Caliphate period of Umar (RA) Tarawih prayer decided to be prayed in congregation
in the month of Ramadan. The consensus was done on the basis that Prophet prayed tarawih
only 3 or 4 times in congregation in his life time.
During the Caliphate period of Uthman (RA) as Islam expanded it was decided by the experts to
have two calls for Friday prayer.
At the time of the Prophet (SAW), there was one adhan, with the iqamah. When the Prophet
came out to deliver the khutbah and lead the prayer, the mu‟adhdhin gave the adhan, then the
Prophet delivered the two khutbahs, then the iqamah would be given.
But then the people‟s numbers in Madinah increased at the time of the Rightly Guided Caliph
Uthman ibnÀffan (may Allah be pleased with him), so he decided to add the another adhan. It is
called the first adhan, and is given to alert the people to the fact that this day is Friday, so that
they may prepare themselves and hasten to the prayer before the regular adhan that is given
after the sun has passed the meridian.
Example of Ijma in Modern time: (Mention at least three examples if question requires)
Extension of Masjid Haram.
Extension in construction is based on considering the limitation to some certain points.
Extension of timing for Jamarat
Timings extended considering the consensus of safety precautions.

Donation of organs
Deceased organ donation is permissible in principle, providing all requirements have been
met to indicate that the soul has departed the body. Quran says: “If anyone saves a life, it is
as if he saves the lived of all humankind.” (Maida). Thus, many Muslims understand from
this verse that donating one‟s organs is a blessed act.
Smoking being Haram
In view of the harm caused by tobacco, growing, trading in and smoking of tobacco are
judged to be haram. Quran says: “Don‟t make your own hands the cause of your
destruction” (Surah Al Baqarah 2:195)
The permissibility of IVF treatment
The in-vitro fertilization (IVF) a medical treatment for parents who face infertility issues. Only
permissible as long as both parents‟ cells are used in treatment.
Covid 19 Restrictions
Mask during umrah: It was decided that wearing mask in Ihram does not cover the entire face
but rather cover part of it.
Distance in pray due to covid: According to Sharia law congregants are to stand shoulder to
shoulder in mosque. But given the COVID-19 pandemic, standing at a distance from each other
is permissible in order to avoid spreading the disease.
Qiyas (Analogy)
Introduction
Root meaning of the word qiyas is measuring, accord and equality. It is to make two things equal
Qiyas is defined as “the legal method to apply the laws of Holy Qur‟an, Hadith and Ijma to new Islamic
issue on the basis of a common reasoning” It is an analogical deduction from the first three sources of
Law.
Reasons why Qiyas was started / Who started it:
Due to Islamic expansion with the passage of time, scientific and technological evolution new problems
arose solution of which can‟t be found in Quran, sunnah or Ijma, so here Qiyas was necessary.
Imam Abu Hanifa was the first to adopt Qiyas for formulating law
Proof from Quran (Qiyas is based on Quran + reference)
Quran repeated commands to ponder, observe and analyze over Allah‟s signs, the universe. It encourages
using analogical and critical thinking.
Allah says:
 “So, take a lesson O people of insight.” (Surah Al Hashr 59:1)
 “There are signs in this for people who understand”. (Al Ra‟ad 13:4)
Proof from sunnah (reference)
Prophet (SAW) himself practiced the use of critical thinking.
Prophet (SAW) used Analogy in his fatwa of declaring Hajj as a debt that should be paid by the heirs. He
pointed out this principle to the people and taught them its use.
Once a woman came to Prophet (SAW) and stated that her mother vowed to perform Haj but she died
before fulfilling her vow. She enquired whether she should perform Hajj on her behalf. Prophet (SAW)
related this to paying debt for deceased person.
It is mentioned in the following hadith narrated in "Sahih Al-Bukhari": “A woman from the tribe of
Juhaynah came to the Prophet (SAW) and said, „My mother had vowed to perform Hajj, but she
died before performing it. May I perform Hajj on her behalf?‟ The Prophet (peace be upon him)
replied, „Yes, perform Hajj on her behalf. Tell me, if your mother had left a debt, would you not
repay it? So, repay the debt owed to Allah, as Allah has more right to be repaid.‟”
Prophet (SAW) encouraged it in his lifetime. It is reported that the Prophet asked Muàdh upon the latter's
departure as judge to the Yemen, questions in answer to which Muàdh told the Prophet that he would
resort to his own ijtihad in the event that he failed to find guidance in the Qur'an and the Sunnah, and the
Prophet was pleased with this reply.
The Prophet (SAW) asked Mu‟adh bin Jabal when he was deputed to Yemen as a governor,
“How will you decide when a matter comes to you for decision?” He replied, “I shall decide
according to the Book of Allah” The Prophet (SAW) said “If you do not find it in Book of
Allah?” Mu‟adh said “then according to the Sunnah of the Prophet” He asked “If you find
nothing there in” “then I will exert myself to form my own judgment, Mu‟adh replied”
(Tirmidhi and Abu Daud)
According to another tradition the Prophet (SAW) said to Abu Musa Al-„Ashari:
“Judge upon the book of Allah, If you do not find in it what you need, upon the Sunnah of
the Prophet (SAW) and if you do not find in that, then use your personal opinion. (Sunan
Abu Dawood)
Components of Qiyas
There are four elements of Qiyas
1. The ORIGINAL CASE (asl), on which a ruling is given in the text and analogy seeks to extend
it to a new case.
2. The NEW CASE (far‟), on which a ruling is needed.
3. The EFFECTIVE COMMON CAUSE („illah), which is an attribute (wasf) of the original case
and it is found to be in common between the original and the new case.
4. The RULE (hukm), governing the original case which is to be extended to the new case.
Rules of Qiyas (mention only if the question specially asks for)
 Person must be qualified

 Cannot work in matters of belief
 Must be based on Quran and Sunnah
 Should not be based on another Qiyas
 Cannot be in matters already decided by Quran and Sunnah
 Must not be contrary to the Quran and Sunnah
 Proper rules should be followed
Shia‟s use of Aqal (reason) and brief details
The Shias do not accept Qiyas as they believe that if the solution of a problem can‟t be found in
Quran and Sunnah, then aql (reasoning) should be applied to deduce solution from the Qur‟an,
sunnah and consensus. They view the use of Qiyas as being an innovation which can easily lead
the user to erroneous conclusions regarding matters of Fiqh. There book even clearly forbids the
use of Qiyas.
Examples of Qiyas
Example of Qiyas by Caliph Ali (RA)

Ali applied Qiyas when he suggested punishment of 80 lashes to a drunkard. „Umar RA asked his
asked about a man drinking wine. Ali RA advised him to flog the man with eighty lashes on the
basis that when he drinks, he becomes intoxicated, and when he becomes intoxicated, he
talks confusedly, and when he talks confusedly, he lies. Eighty lashes is the same amount
as for slandering. So, Umar RA gave eighty lashes for drinking wine. (Muwatta)
This is based on a Quranic verse “Those who accuse the chaste women (of fornication), but
they do not produce four witnesses, flog them with eighty stripes” (Surah Nur 24:4)
Modern Examples of laws derived by Qiyas

• Examples of laws derived by qiyas
i. Prohibition of every drug e.g., LSD, cocaine
Quran says about intoxicants: “O you who believe! Intoxicants and gambling, sacrificing
to stones……shun them so that you may prosper”. (Maidah 5:90)
Prophet SAW: “Every intoxicant is Khamr, every Khamr is Haram” (Abu Daud)
These references clearly prohibit use of wine (Asal). The Qiyas was done on new kinds of
drugs like Narcotics, Marijuana, etc. (fara‟a). The common cause between both Asal and Far‟a
was the intoxicating effects produced by these new drugs (I‟lla). Hence, by analogy all
kind of intoxicants are forbidden (hukm)
ii. Prohibition of transactions during Friday prayer

The Quran says: “O you who believe (Muslims)! When the call is proclaimed for the Salât
(prayer) on Friday come to the remembrance of Allâh and leave off business that is
better for you if you did but know”. (al-Jumuah, 62:9)
It forbids selling or buying goods after the last call for Friday prayer until the end of the prayer
(Asal). By analogy (Hukm) this prohibition is extended to all kinds of transactions (fara‟a),
as the effective cause, diversion from prayer (illa), is common to all.
iii. Prohibition of Wudu with nail polish

In a tradition narrated by Ayesha RA that the Prophet SAW said, that if flour dried on the
nails and water had not reached any portion of that nail, wudu would not be considered
to have taken place (asal). Applying this to nail polish (far‟a), wudu is not considered to have
taken place (Hukm), as the nails remain dry („illa).
iv. Permissibility of blood test while fasting

Taking blood sample for medical test (Far‟) during the fast would not invalidate it, as
undergoing Hijamah treatment (Asal) during the fast does not invalidate it either. In
conclusion, it is permissible to undergo Hijama while fasting (Hukm) as in both the blood is
extracted for medical reasons („Illah).
v. Staying outside Mina during Hajj

In case someone doesn‟t find a place in Mina during Hajj, it is permissible (Hukm) to stay
outside the boundaries of Mina (Far‟), similar to how it is permissible to pray outside the
Masjid if it is full inside (Asal) as there was unavailability of any space inside the appointed
place of worship („illah).
Four Sources of Islamic Law Together
Four Sources of Islamic Law
Introduction
There are four sources of Islamic law, Holy Quran, the Sunnah/Hadith, Ijma and Qiyas.
All these are interlinked and utilized while making laws.
The Quran and Sunnah are collectively called primary sources while the other two ijma and Qiyas are
known as secondary sources since they depend on the primary sources.
Introduction of Qur‟an  (definition, Importance in brief and reference)
 The divine revelation (the Holy Quran) is the foremost, most reliable and unquestionable
source.
 It is the most authentic, comprehensive book contains laws of all spheres regarding to Islam.
 Its rulings are absolute and eternal. In the Holy Quran Allah says:
“This is the book in it is guidance without doubt to those who fear” (2:2).
 It is the direct word of Allah hence its purity is doubtless. Allah promised to protect the Holy
Quran Himself. “We have without doubt revealed the reminder and we will guard it”
(15:9)
 The Quran contains all the fundamental directives and instructions of Allah including the
principles relating to all the aspects of social and cultural life of human being individually and in
whole community.
 The Quran is the last and complete edition of divine guidance and this is the only book of Allah
which has not been distorted.
Introduction of Sunnah (definition, Importance in brief and reference)
 The second primary source of legal thinking in Islam is Sunnah. It comes next to the Quran.
 Sunnah literally means the sayings and actions of the Prophet (S.A.W) or approval of actions
of others by him.
 It is detailed interpretation of the Quranic teachings and therefore never clashes with the
Sunnah. The Sunnah, for example, guides us about the details of format, number of Rakat of
daily prayer and finer details regarding Zakat and other pillars of Islam.
 Then the legislation may solely be derived from the Sunnah as Allah says in the Holy Quran
“Nor does he speak of his own desire and he follows whatever has been inspired by
him and revealed to him” (Al-Najm).
For Example
Muslims are commanded to pray Salat and pay Zakat but it is not mentioned in the Holy Quran
that how to pray and how much to offer Zakat,
it‟s the Sunnah of the Prophet (S.A.W) that gave a clear description of such laws pertaining to
Zakat and Prayer as Holy Prophet (S.A.W) himself said “Pray as you see me offering prayers”
(Sahih Bukhari).
When neither of the primary sources offer answers, then ijma and qiyas can be used.
Today ijma‟ and qiyas are used mainly for issues that did not arise at the time of the
Prophet (SAW).
Introduction of Ijma (definition, Importance in brief and reference)
Ijma is the third source of Islamic legal thinking. It is consensus of opinion of scholars. In the
terminology of religion, Ijma means consensus of the companions of the Prophet (SAW) or
Muslim jurists of a particular age, on legal matters about which Quran and sunnah are silent, after
the demise of Prophet (SAW).
The Holy Prophet (S.A.W) said “Gather together the righteous from among my community and
decide the matter with their council and do not decide it by any man‟s opinion” (Abu Daud).
Ijma of the scholars signifies the importance of the legislation in the Muslim community. Ijma is
considered as sufficient evidence for the implementation of the Islamic law because the Prophet
(S.A.W) himself said “My community will not agree unanimously on an error” (Tirmidhi).
Examples of Ijma
 The Holy Prophet (SAW) trained the Suhabah to consult and take opinions before any important
matter. He consulted his companions about matters that were not concerned with religion like
consultation for the battle of Uhad, because Allah commanded him to do that. “Take council
with them in the conduct of affairs.” (Al Imran 3:159).
 Those knowledgeable about Islamic Law decide on new matters such as IVF based on what
they know already from the Qur‟an and hadith, and then agree on a ruling.
 More recent examples of Ijma includes the permissibility of IVF, the expansion of Masjid al
Haram due to the growth of Muslim Ummah, consensus of Muslim scholars that it is forbidden to
play role of the Prophet (SAW) in movies and TV shows, the ijma of International Islamic Fiqh
Academy under the Organization of Islamic countries unanimously permitted the transplant of
organs from a dead body to a living person, and the Ijma of scholars to declare a patient as
deceased if the brainstem of such patient dies, even if other body systems are functioning. This
was the decree of the Islamic Fiqh council.
Introduction of Qiyas (definition, Importance in brief and reference)
Qiyas is the fourth source of Islamic legal thinking. Qiyas is an analogical deduction from the above
three sources of law. Qiyas is analogy, when one Islamic ruling is compared with another to derive a
new ruling for a new issue on the basis of some common similarity between the Primary sources
and the new issue.
It basically resorted in respect to problems about which there is no specific provision in the Holy
Quran or Sunnah of the Holy Prophet (S.A.W). In case when something needs a legal ruling but
has not been clearly addressed in other Islamic sources, judges may use (Islamic Scholars)
analogy, reasoning and legal precedent to decide new case when a general principle can be applied
to new situation e.g., the scholars have developed detailed principles of analogical deduction or
Qiyas in the book of Islamic laws.
Qiyas, like ijma, is required to be in in accordance with the primary sources of Islamic law. Here, an
individual legal expert works by finding a similarity (illah) between the new situation. Since it
involves of a lot of individual effort, it is sometimes not encouraged by the scholars.
Components of Qiyas
 There are four elements of Qiyas
 The ORIGINAL CASE (asl), on which a ruling is given in the text and analogy seeks to extend it
to a new case.
 The NEW CASE (far‟), on which a ruling is needed.
 The EFFECTIVE COMMON CAUSE („illah), which is an attribute (wasf) of the original case and
it is found to be in common between the original and the new case.
 The RULE (hukm), governing the original case which is to be extended to the new case.
Example of Qiyas
The example of the Qur'an (al-Ma'idah, 5:90), which explicitly forbids wine drinking. If this
prohibition is to be extended by analogy to narcotic drugs, the four pillars of analogy in this
example would be:
asl Far‟a Illah Hukm
Prohibition of drinking Consuming new Causing same effect Prohibition of all

wine in surah Maida kinds intoxicants of intoxicant such new kinds of
such as narcotics, drugs
marijuana, etc.
The secondary sources do not contradict the primary sources but rather use the primary
sources as a basis for their answers.
This is how the primary source Quran works in accordance and harmony with other 3 sources in Islamic
Legal thinking, and therefore never conflict with the Quran.
Musnad and Musannaf
Outline
 Introduction of Hadith and importance of Hadith (in short)
 Musnad
 Definition of Musnad
 Examples of Musnad collection
 Benefits of Musnad collection
 Mussanaf
 Definition of Mussanaf
 Examples of Mussanaf collection
 Benefits of Mussanaf collection
 Main differences between two


 Conclusion– importance of these collections in the study of hadith
Note: Both Musnad and Musannaf are types of Hadith collections. They must not be
mixed with Kinds/Categories of Hadith.
‘Musnad and Musannaf
Introduction:
The term Hadith is an Arabic word, comes from the word „Hadatha‟, which literally means
communication. It also means new. “Hadith is a talk and which may be brief or elaborated.”
In islamic terminology, Hadith means the narration of the sayings, actions or silent approvals
(Taqrir) of Muhammad (SAW).
Compilers of hadith did a lot of effort in compiling Hadith books.
Different methods were adopted by the compilers of hadith books to compile their books.
Two well-known methods are:
(1) Musnad & (2) Musannaf
(1) Musnad (first transmitter)

 Musnad means „supported‟
 In this type of collection, Ahadith are collected and arranged according to
the names of their original narrator irrespective of their subject or theme
 Ahadith in Musnad collections are gathered according to the
name of first transmitter which is companion
 Collector of musnad is known as ‘musnid’
 Musnad differs in their arrangement of authorities who related them.
In some they are arranged
 In alphabetical order
 According to their merit in acceptance of Islam or in taking part in the early important events of
Prophet (SAW)‟s mission
 According to the affinity of their tribe to the Holy Prophet (SAW)
Benefit:
 Complete sanad is mentioned which allows the hadith to be traced back to Prophet (SAW) – and
thus it allows us to check the authenticity of Hadith
 This collection of ahadith is helpful in studying the life and work of particular narrator
 It is also useful for detecting Hadiths attributed to a particular Companion
Example:
 Musnad Ahmad bin Hambal – Books begins with companions closest to Prophet (SAW); his
wives, four rightly guided caliphs and 10 blessed companions etc. There are chapters by name of
Musnad Abu Bakr, Musnad Umer etc
 Musnad al-Humaydi
(2) Musannaf (main teaching of the Hadith)
 It means ‘divided up’ (as it divides the Hadith according to subject matter e.g., Zakah, inheritance
etc)
 Ahadith narrated by different narrators on particular theme is collected in one chapter
 In this type of hadith collections, compilers compiled the Hadith based on the topic rather than the
narrator.
 Chapters on inheritance, purification, sale, marriage and divorce etc are part of Musannaf
 It is a comprehensive collection of Hadith
 In addition to ahadith, Musannaf also mention statements of the Sahabah and Tab‟ieen
Benefit:
 This collection of ahadaith is useful in
understanding the Hadith related to particular topic or subject
 Useful for understanding the Prophet‟s teachings on a particular
point of belief or practice.
 They are particularly useful in establishing matters of law.
Example:
 Al-Muawatta of Imam Malik – earliest collection
 Al- Musannaff by Abdul Razzaq
 Al- Musannaff by Ibn Abi Shaybah
_______________________________________________________________________________
Other types of Hadith Collections:

3) MU’JAM 4) JAMI 5) SUNAN 6) MUSTADRAK 7) ARBA’INIYYAT
For details about above Hadith Collections Refer Textbook Page 189-190
Reference:

Relationship of Quran and Hadith
Introduction of both Quran and Hadith
Quran is the word of Allah and the Last Book of guidance revealed to Prophet Muhammad (SAW)
by Angel Jibreel (AS) in a span of 23 years. It covers all aspects of human life. Allah says: “This is
the Book, in it is guidance sure without doubt to those who fear Allah.” (Surah Baqarah 2:1). It is
the primary source of law followed by the Sunnah.
Sunnah refers to the sayings, actions and tacit approvals of Prophet (SAW). Sunnah is based on
Divine revelation. Allah says: “He does not speak of his own will but it is a revelation sent
down to him.” (An Najm 53:3-4). Both Quran and Sunnah are the primary sources of law and
form the base for the two secondary sources, Ijma and Qiyas.
Main difference between Quran and Hadith
The Quran and Sunnah never contradict each other but there are some differences between them.
The Quran is recited in the daily prayers whereas Sunnah is not; recitation of Quran has specific
reward whereas that of Sunnah does not; Quran is promised to be protected by Allah whereas
Sunnah is not. Allah says: “Indeed, we have sent down the Quran and we ourselves will
guard it (from corruption).” (Al Hijr 15:9)
Relationship of Quran with Hadith:
1-Both Quran and Hadith are similar to each other:
The Quran and Sunnah work together to provide guidance for humans. Sometimes, the Sunnah
corroborates or reaffirms the Quran.
Example:
Quran says: “Devour not each other’s property unless it through trade by your consent.” (An
Nisa 4:19). Prophet (SAW) reiterates it, “It is unlawful for you to take the property of a Muslim
without his express consent.” (Bayhaiqi).
Also, Allah says: “O you who believe! Obey Allah and obey the Apostle and those charged with
authority among you.” (An Nisa 4:59). Sunnah reaffirms the same thing, “It is obligatory for one
to listen to and obey (the ruler’s orders) unless these orders involve one disobedience (to Allah);
but if an act of disobedience (to Allah) is imposed, he should not listen or obey it.” (Sahih
Bukhari).This shows how the Sunnah reaffirms the same thing mentioned in the Quran.
2- Hadith Explains Quran:
Sometimes, the Sunnah explains what is briefly mentioned in the Quran. Explaining the divine
book was one of the functions of the Prophet (SAW).
Allah Says, “We have merely revealed this book to you so that you may explain to them
where they are differing over (and so it stands out) as a guidance and mercy for a
people who believe.” (Al- Qur‟an, 16:64)
The above verse clearly establishes the fact that the teachings of the Qur’an cannot be put
into practice without seeking guidance from the Prophet’s hadiths.
Example:
Allah says: “Establish prayers and give charity.” (Surah Baqarah 2:43). However, it does not
explain the method of praying, the number of Rakahs, or its timings. These details were given by
Prophet (SAW). He (SAW) said: “Pray as you have seen me praying.” (Agreed).
Hadiths also restrict the meaning of a verse. For example, in the case of theft the command is to
cut off their hands. “(As for) the thief, the male and the female, amputate their hands in
recompense for what they committed as a deterrent (punishment) from Allah.” (Maida
5:38) How much of the hand is to be cut off? Which hand is to be cut off? The Prophet (SAW)
educated the companions on both issues by stating that in the case of theft the right hand up to
the wrist is to be cut off.
Allah Says, “Pilgrimage thereto is a duty man owes to Allah. For the who can afford the journey.”
(Aal-Imran 3:97). Even Though this was commanded by the Quran, but the method of Hajj is
nowhere mentioned, “Take your religious rites from me” (Sahih Muslim) Muslims learnt this
method by seeing Prophet SAW is the farewell pilgrimage.
Similarly, Qur‟an commands Muslims to pay Zakah, but it does not explain the rate, or number
of times zakat should be paid in a year, this again was explained by Prophet (SAW). He said,
“No Zakat is payable on property until a year passes away on it.” (Sunnan Abu Dawood)
Explanation of technical issues like those concerning fasting in the month of Ramadan, for which
the Qur‟an says: „And eat and drink until the white thread becomes distinct to you from the black
thread of dawn.’
The Prophet (pbuh) interpreted the verse by saying that the white thread refers to day and
the black thread refers to the night.
In such cases, the Sunnah is not a primary source and in some cases, the Sunnah gives tafseer
of the Quran.
There are some words that have dual meaning e.g., the word Kawthar in the first verse of Surah
Kawthar has dual meaning; abundant goodness and river in Paradise. The first is explained
in the Quran while the other, which isn‟t evident from the Quran, is explained by Prophet
(SAW).
3- Sunnah lays down commandments on some legal issues on which Qur‟an is silent
altogether
Sometimes, the Quran is altogether silent regarding a legal issue and so it is mentioned by
Prophet (SAW).

Example
The Quran clearly talks about inheritance but doesn’t mention the leaving of wealth for non-
Muslim relatives. In Sunnah, we find that Prophet (SAW) said: “A Muslim may not inherit
from a non-Muslim nor a non-Muslim may inherit from a Muslim.” (Agreed).
Moreover, the Qur‟an gives list of people to whom a person is prohibited to marry.
However, Prophet (SAW) added some relations in this list that weren’t given by the Quran.
Prophet (SAW) said: “A woman and her paternal aunt can‟t be united nor a woman and
her maternal aunt.” (Agreed).
Qur‟an says “Unlawful to you is the meat of pork” (5:3) but Sunnah explains which animals
are Haram and Halal such as the eagle or any attacking/vicious animal.
The Quran commands the punishment of hundred stripes for fornication; however it is
silent about adultery. The Sunnah sets punishment of stoning to death for adulterer.
Jabbir bin Abdullah reported; that one day a man came to the Prophet (SAW) and told him
that he committed adultery and he bore witness four times against himself. “Allah‟s Apostle
ordered him to be stoned to death as he was a married person.” (Sahih Bukhari) In this
case, the Sunnah acts as a primary source.
Conclusion
Thus, we can conclude that the Quran and Sunnah hold equal importance in guiding a Muslim. As
the Quran is the complete guidance for our lives and promises great reward for those who obey
and warns those who disobey. It is the most preserved book by Allah, our creator, so it is
fundamental, basic and first source of Islamic Law. Hadith is also the fundamental source of law like
the Quran. There are many things which the Hadith described lawful or unlawful. Therefore,
Muslims have to follow both the Quran and the Hadith equally.
Status of women in Islam
Introduction:
The pre-Islamic era, known as the age of Jahiliya, meaning the age of barbarism, darkness, and
ignorance
The position of woman at the time of Prophet Muhammad was no better than that of animals:
they had no legal rights; in youth they were the goods and chattels of the father; after marriage
the husband became their lord and master. Polygamy was universal, divorce was easy and
female infanticide was common
Daughters were used to buried alive
The Hadiths mentioned in Bukhari narrated the second Caliph Umar saying "We never used to
give significance to ladies in the days of the pre-Islamic period of ignorance, but when Islam
came and Allah mentioned their rights, we used to give them their rights but did not allow them to
interfere in our affairs.”
Islam revolutionized women's role in society unlike any force before, as it uplifted their status in
both the public and domestic spheres, and declared them as morally equal in God's view. Islam
provided women with rights that men must fulfill upon them, such as the dowry, inheritance, and
financial maintenance in divorce, and condemned the practice of female infanticide and abuse.
Daughters:
Pre-Islamic Condition
During the pre-Islamic period, the Arabs used to receive news of the birth of a female
contemptuously. Their faces would become overcast with worriment, and in a depressed state
they would hide away from society. The fear that an increase in female offspring would result in
economic burden, and the fear of the humiliation frequently caused when girls were captured by
a hostile tribe and subsequently preferring their captors to their parents and brothers. Feeling of
poverty and disgrace led them to bury their daughters alive.
After Islam
Respect of daughters/ sisters According to the Quran and Hadith
The holy Quran says: “Those who kill their children out of their foolishness are the greatest
losers”. The Prophet (SAW) says: “The person who brings up three daughters or sisters, educates
them, teaches them good manners and behaves kindly with them until they become independent
of his care by the will of God, is entitled by God to enter paradise, and it also applies to one
daughter or sister too”
A Muslim should celebrate the birth of a daughter happily. There should be no difference in
treatment between boys and girls. Parents should love daughters and treat them kindly. They
should be given their prescribed share of their property. They have a right of education and a
choice of their husband. Marrying them with a good husband is also the parents' responsibility.
o Daughters should be cared for as carefully as sons.

o They should always be allowed freedom in choices.
o They have a right to their parents’ legacy.
Prophet’s Examples
An integral part of Islam is maintaining ties of kinship. While Prophet Muhammad ‫ ﷺ‬loved all his
children equally, he had a very special relationship with his youngest daughter, Fatima which sets
an example for the Muslims that how they should treat their daughters.
In many cultures and societies, the relationship between the father and daughter is a very
reserved one, involving a minimal expression of emotions.
In contrast, the Prophet ‫ ﷺ‬and Fatima were quick to express their affection for each other.
Ayesha (RA) narrates regarding the two of them: “Whenever she came to him, he got up to
[welcome] her, took her by the hand, kissed her, and made her sit where he was sitting;
and whenever he went to visit her, she got up to [welcome] him, took him by the hand,
kissed him, and made him sit where she was sitting.” (Abu Dawud)
Responsibilities of daughters:
o Domestic duties
o Obedient to parents
o Take care of parents need when they are vulnerable or weak, especially in old age
o In modern world, daughters help their fathers financially to meet needs of the family.
Wives:
Pre-Islamic Condition:
o Before Islam there was no legal status of women.

o Fathers sold their daughters into marriage for a price
o Husband could terminate the union at will, and women had little or no property or succession
rights.
After Islam
o Islam elevated the position of the women as wives as well.
Respect of Wives  According to the Quran and Hadith:
Sura Al Baqarah Ayat 187 says: “They (your wives) are your garments and you are their
garments”. Sura Al Rum Ayat 21 says: That Allah has created mates so that they may live in
peace, love and mercy with each other. In response, the wife should be caring and loving
towards the husband and the children. She should be faithful to the husband and must not meet
those who are unlike by the husband. A Hadith says: “The best among you is the one who
is the best towards his wife”.
Last Sermon of the Prophet (saw) says: “Wives have rights over their husbands and
husbands have rights over their wives. Treat them well and be kind to them for they are your
partners and committed helpers”.
Wives are equal to their husbands and they are partners to their husbands in family life. Mehr,
the amount committed by the husband at the time of marriage, should be given to the wife at the
time of Nikah. She can own her property and her earning. She can receive inheritance from her
relatives and the expenditure of the house is the responsibility of the husband.
Teachings of Islam;
o The husband should be kind and fair with her.

o Wives are equal to their husbands.
o Wives are partners with their husbands in family life.
o Wives have financial independence.
o Wives have a right to financial support.
o Wives are primarily responsible for the home.
o Wives have a right to divorce.
Prophet’s Examples
Throughout his life, Prophet Muhammad (SAW) treated his wives the way they should be treated.
They were gratified by his presence, tenderness, affection and the love he provided to them.
He always used to ensure justice with his wives. His wife, Aisha (RA). Was the one he spent his
last days with and throughout their marriage,
Prophet Muhammad (SAW). Treated her in a very gentle way. As she was very young when
married Prophet (SAW) used to play with her and they usually have race with each other. He
always ensured to exchanged sweet words with all of his wives, help them in their house chores
and please them in every possible way.
Responsibilities of Wives:
o Wife should be faithful and loyal to her husband,

o Obey him and fulfil her domestic duties.
o Wife should be devoted to her husband sincerely.
o She should not defiant or insolent in her dealings with him.
o Women should also fulfil her marital duties.
o She should not let anyone enter his house that he disapproves.
Mother:
Pre-Islamic Condition
Before Islam there was no status of women in any form whether they were mother, daughter
or wives. Mothers were inherited to their sons after the death of their husbands.
After Islam
As mothers, the status of women has been raised by Islam to such extent that it has been
declared that Paradise has been placed under the feet of the mother and even service of
mother has equal rewards as Jihad.
Respect of Mothers According to the Quran and Hadith
Mothers deserve respect because they bore pains during our bringing up.
he Prophet (saw) says: “Paradise lies at the feet of mothers”.
Once a man asked the Prophet (saw):
“Who deserves my best care”? Three times he said: “Your mother” and fourth time he
said “Your father”.
It is narrated by Asma bint Abu Bakr that during the treaty of Hudaibiyah, her mother, who was
then pagan, came to see her from Makkah. Asma informed the Messenger of Allah of her arrival
and also that she needed help. He said: Be good to your mother (Bukhari, Muslim).
Abdullah ibn Amr related that the Messenger of Allah said: The major sins are to believe
that Allah has partners, to disobey one's parents, to commit murder, and to bear false
witness (Bukhari, Muslim).
Quran says, “And We have enjoined on man [to be good] to his parents: in travail upon
travail did his mother bear him and his weaning was over two years. Be thankful to Me
and to your parents, unto Me is the final destination."[Noble Quran 31:14]
Mothers should be paid respect and treated with kindness. Children must not be rude with them
and they should not use taunting language. Even if, in their opinion, they are wrong, they should
keep their temper in control.
It is the duty of mothers to bring up children according to Islamic teachings. They should give
children Islamic manners and modern education. Mothers should make children her friends and
take them into confidence in family matters.
Prophet SAW used to visit his mother’s grave and he also used to show great love and respect
to his foster mother.
In expressing the dignity of the mother, the Holy Prophet SAW said, “One who looks at the face
of his mother with sentiments of reverence and love once, is rewarded as if he had
performed the Pilgrimage”
Responsibilities of Mothers or both Parents in Islam:
o They have the main responsibility for bringing up children.

o Instill / teach Moral Values
o They are the first teachers of faith and proper conduct.
o Provide comfort, favorable environment for the growth of the family
o Treat all the children equally with justice
o Parents should arrange marriage of their children at right age
o They deserve respect from their children because of what they have done for them.
Reference:
 Islamiyat with SKH
Scribes of the Divine Revelation
Quran was revealed through Jibreel over the span of 23 years. The revelation started in
the month of Ramadan. Prophet (SAW) was 40 years old at that time. Since Prophet
(SAW) was unable to read and write, he would instruct his companions to write down the
revelation when he received it.
Pagans used to persecute Prophet [SAW] by accusing him of writing stories of ancient
people.
And they say, "Legends of the former peoples which he has written down, and
they are dictated to him morning and afternoon." (Al-Furqan 25:5)
Scribes of the divine revelations are also known as ‘Katibeen-e-Wahi’ or ‘Kuttab al-
Wahi’. These were the people who were assigned the duty to write, compile and collect
the verses of the Holy Quran in proper order. They also wrote down treaties, letters &
response to the letters. Some were official scribes who wrote down letters and responded
to the letters for Prophet (SAW) like Ubayy ibn Ka’ab & Zayd ibn Thabit.
‘Ali was an important scribe and wrote treaties for the Prophet. (e.g., Treaty of
Hudaybiyah).
Quran was written in its entirety during the Prophet’s time even though it was not compiled
in as one copy. The scribes wrote down the verses on materials like parchments, bone,
dried leaves and on animal skin etc.
Names of the Scribes
Prophet [SAW] had 40 scribes but each one of them was
not required to remain present on every occasion of the 1. Abu Bakr
revelation. Some scribes were the main scribes who were 2. Umar ibn al-Khattab
always present near the Holy Prophet to ensure the 3. Uthman ibn Affan
revelation was written down promptly. Some prominent 4. Ali ibn Abi Talib
scribes from Makkah were the four caliphs, Abdullah ibn 5. Zaid bin Thabit
Mas’ud, Zubayr ibn al-Awwaam. Amongst the prominent 6. Abdullah bin Saad bin
Abi as-Sarh
scribes from Madinah are Zayd ibn Thabit, Mu’adh ibn
7. Zubair bin Awwam
Jabal, Ubayy ibn Ka’ab.
8. Khalid bin Saeed
9. Abaan bin Saeed
Some companions would write portions of the Quran and 10. Ubayy bin Ka’ab
had memorized the whole of it. Qatadah narrated, “Who 11. Hanzala bin al Rabee’
collected (memorized) the Quran at the time of the 12. Muadh bin Jabal
Prophet?” He replied, Four, all of whom were from 13. Muawiyah ibn Abi Sufyan
the Ansar: Ubayy bin Ka’ab, Muadh bin Jabal, Zayd 14. Abu Ayub Al Ansari
bin Thabit and Abu Zayd.” (Sahih Bukhari) 15. Abu Sufyan
16. Hudhaifa bin Al-Yamaan
Zayd ibn Thabit was told by Prophet (SAW) to learn how 17. Shurahbeel bin Hasanah
to write Hebrew & Syriac to appoint him as an interpreter 18. Muayqeeb bin Abi Fatima
& also to write treaties when dealing with non-Arabs. 19. Abdullah bin Arqam
20. Abdullah bin Rawaha
Abdullah ibn Amr ibn al ‘Aas once sought Prophet 21. Abu Zaid
(SAW)’s specific permission asking, ‘May I write down
everything I hear from you in the states of contentment and anger?’ He replied,
‘Yes, for I speak nothing but the truth.”
The revelation would be preserved in a number of stages. Prophet (SAW) would have the
revelation imprinted on his heart after receiving it. Then he would dictate it to his
companions.
The revelation could be revealed at any time, hence there always would be some scribes
around him to write down the revealed text. The Prophet would then instruct the scribes
about the sequence in which a revealed verses was to be placed in a particular Sura
(chapter). In this manner, the Prophet arranged the text of the Qur’an in a systematic order
till the end of the chain of revelations. Zayd ibn Thabit reported, “We used to compile
the Qur’an from small manuscripts in the presence of the Messenger of Allah.”
After writing the scribes used to read it back

to Prophet (SAW) to ensure the authenticity
of what they have written & he used to
correct if there were any errors. Some
companions, who did not write down the
revelations, had memorized them instead and
their versions were used to verify the written
copies after the Prophet’s ‫ ﷺ‬death.
Companions who kept a private record of the
text of the Qur'an satisfied themselves as to
the purity of their record by reading it out to
the Prophet, these texts were later used to
verify the one copy in the time of Abu Bakr.
Zayd (RA) played a vital role as a scribe. He is remembered because of his sharp memory,
knowledge and his great contribution as a scribe of the divine revelation. He concentrated
in acquiring knowledge and memorization in Quran. Once Prophet Muhammad (SAW)
listened to what he had memorized, and was pleased with his recitation.
Later, the Prophet (PBUH) entrusted Zayd with the responsibility of writing the Divine
Revelation. He learned the Quran directly from the Prophet ‫ﷺ‬.
Zayd (RA) also revised the Quran with the Prophet ‫ﷺ‬, after Prophet’s ‫ ﷺ‬final revision
with Jibreel during his last Ramadan prior to his death. Hence, he was the most
knowledgeable about which parts of the Quran were retained and which were abrogated.
Zayd ibn Thabit reported, “We used to compile the Qur’an from small manuscripts in
the presence of the Messenger of God.”
He also relates, "I used to write down the revelation for the Holy Prophet, may the
peace and blessings of Allah be upon him. When the revelation came to him, he felt
intense heat and drops of perspiration used to roll down his body like pearls. When
this state was over, I used to fetch a shoulder bone or a piece of something else. He
used to go on dictating and I used to write it down. When I finished writing the sheer
weight of transcription gave me the feeling that my leg would break, and I would not
be able to walk anymore. When I finished writing, he would say, 'Read!' and I would
read it back to him. If there was an omission or error, he used to correct it and then
let it be brought before the people."
The Quran exists in its present form because of diligence & devotion of these scribes.
References:
• Al-Muharrar fi ‘Uloom al-Qur’an by Sh. Musa’id at-Tayyar
• Al-Muqaddimaat al-Asaasiyyah fi ‘Uloom al Qur’an Sh. Abdullah al-Judae’
• Islam Beliefs and Practice by Yasmin Malik
‘Types of Hadith’

Imam Shafi, a great scholar, is amongst the first scholars to write down the rules to verify the
authenticity of a hadith.
The rules to verify the authenticity of hadith involve the following two sciences:
1. “Asma ur Rijal” or “Jarh-wa-Tadeel”: In this important science, thousands of biographical
accounts of the narrators of Ahadith have been recorded in detail. We can distinguish the
trustworthy narrators from the weak ones with the help of this science.
2. „Ilm-ul-Hadith‟: In this science, the sanad and matn are scrutinized. It is determined through
this science when a sanad (chain) is acceptable and when it is to be rejected. Critiquing the
text (matn) is also learnt.
The former is known as „Principles of Riwayaah‟ and the latter is known as „Principles of
Diraayah‟
Principles of Riwayat (related to narrator i.e., Raawi)
parentage and occupation of the narrator and other details like memory, characters and
chain of narrator.
Principles of Dirayat (related to the text/understanding)
 Under the principle of Dirayat, the text was judged. The text should have pure Arabic style
and should not contain any grammatical error and other details like it must not contradict
Quran or reliable hadith and must not be illogical etc.
The text is critiqued according to the above-mentioned criterion, only when there is also a
defect in the isnad generally, else we strive to reconcile between apparently contradicting
texts.
Classification of Hadith by Original Narrator/Rawi
(Brief Details about Each Type)
 Qudsi (Divine) hadith refer to a saying (hadith) of the Prophet Muhammad in which the
meaning is revealed by God and the phrasing is formulated by the Prophet. “My mercy
prevails over my wrath”.
 Marfu (Elevated) is a narration from the Holy Prophet (SAW). For example, I heard the
Prophet (SAW) said….
 Mauquf (stopped) is a narration from a companion only. For example, “We are commanded
to…”
 Maqtu (Severed) is a narration from a successor.
Classification of Hadith by Number of Narrator/Rawi

(Brief Details about Each Type)
1. Mutawatir Hadith (detail explanation with examples)
 The Mutawatir refer to the Hadith that were reported by a significant number of narrators,
whose agreement upon a lie is impossible
Mutawatir in words
A hadith whose words are narrated by such a large number as is required for a mutawatir, in a
manner that all the narrators are unanimous in reporting it with the same words without any
substantial discrepancy.
For example: "[Muhammad said:] Whoever intentionally attributes a lie against me,
should prepare his seat in the Fire." This is a mutawatir hadith in its wordings because it has
a minimum of seventy-four narrators.
Mutawatir in meaning
A hadith which is not reported by multiple narrators using the same words. The words of the
narrators are different. Sometimes even the reported events are not the same. But all the
narrators are unanimous in reporting a basic concept, which is common in all reports. This
common concept is also ranked as a mutawatir concept.
For example: It is reported by such a large number of narrators that Muhammad enjoined
Muslims to perform two ra'kat in Fajr, four ra'kat in Dhuhr, Asr and Esha and three ra'kat
in the Maghrib prayer, yet the narrations of all the reporters who reported the number of
ra'kat are not in the same words.
2. Ahad Hadith
Ahad means isolated hadith which is narrated by people whose number does not reach that
of the Mutawatir case. Ahad is further classified into:
i. Ghareeb (strange)
Ghareeb hadith is one conveyed by only one narrator. For example, Narrated 'Umar bin Al-
Khattab: I heard Allah's Messenger (saws) saying, "The reward of deeds depends upon the
intentions” (Sahih Bikhari)
ii. Aziz (rare, strong)

Aziz is any hadith conveyed by two narrators at every point in its isnād (chain of narrators)
For example: "None of you (truly) believes until I become more beloved to him than his
father, his son, and all the people."
These types of hadiths are mainly narrated by Abu Hurayrah and Anas bin Malik (RA)
iii. Mashur (famous)

Mashur refers to hadith conveyed by three or more narrators.
For example: “Indeed Allaah does not take way knowledge by stripping it away from
the people, rather he takes away knowledge by the death of the scholars…”
Classification of Hadith by Authenticity (sanad and matn is checked)

(Details about Each Type with example)
Definition of Sahih Hadith (Authentic)
 One of the types of hadith is the Sahih hadith.These are absolutely correct Ahadith having,
no weakness is its chain of transmission (isnad) and text (Matn). This means we can be
certain that the Prophet (PBUH) actually said or did what was reported in the tradition.
 One of the examples of Sahih hadith is, “Pray as you seen me praying” this hadith fulfils all
the criteria of authenticity as there is no defect in tradition in any aspect.
Definition of Hassan Hadith (Approved/ Good)

 The first individual to define the term Hasan hadith was Abu Isa Muhammad ibn Isa at-
Tirmidhi. These ahadith are like Sahih traditions except that its narrators or some of its
narrators have been found defective in memory in comparison with the narrators of Sahih
traditions.
 These hadith are lower in status to sahih hadith because of a slight weakness in its chain as
compared with Sahih hadith. Example: “Indeed paradise is under the shade of swords”
The narration of this hadith in Jami at-Tirmidhi is Hasan, because the first narrator is
known slight defect in memory.
Definition of Da‟if Hadith (weak)
 A weak (da’if) hadith is a hadith that fails to meet all of the conditions for an acceptable hadith.
(The five conditions for a hadith to be acceptable).
 If it does not meet all of the conditions then it is a rejected hadith.
 If it fails to meet even one of the conditions of the acceptable hadith then it is a weak hadith.
Example of Da‟f Hadith (Weak)
 One of the examples of Da’if Hadith is; Abdullah ibn „Amr ibn A‟aas reported that Prophet
SAW made Abul A‟aas pay a new mehar and perform a new nikah with his daughter
Zainab.
 This hadith is considered Daeef because of the defect in chain and another Sahih
Hadith tells that the Prophet SAW validated the previous Nikah.
Definition of Maudo‟ Hadith (Fabricated)
 A maudo’ (fabricated) hadith is such type of hadith in which chain of narration contains a
narrator known for lying, or accused of it. Its wordings are inarticulate, unlike the authentically
transmitted words of the Prophet ‫ ﷺ‬which are very eloquent. It might suggest matters that go
against physical reality and logic. It might go against clearly established matters in the
Shariah. It might also contain a lot of exaggeration.
 For example: “Seek knowledge even if you have to go as far as China”
Conclusion:
 This is how the hadith was classified into different types. By classifying the
hadith, Muhaditheen were able to determine the strong and weak Hadith and save the Muslim
Ummah from being disunited
‘Types of Hadith as per Authenticity’
 Early Muhaditheen like Maalik ibn Anas, Shu'bah ibn al Hajjaj, Sufyan ath-Thawri, al-
Awza'ee etc. collectively agreed to make a systematic approach to classifying hadith.
 Each hadith they analyzed was labelled as either sahih (authentic), hasan (good), mutawatir
(recurrent in many chains), ahad (solitary), da‟eef (weak), or mawdu’ (fabricated). This
system for hadith then became the standard by which all hadiths were classified by other
hadith scholars.
Definition of Sahih Hadith (Authentic)
 One of the types of hadith is the Sahih hadith. This type of hadith is considered as the most
authentic hadith as it fulfills all the criteria if authenticity.
 These are absolutely correct Ahadith having, no weakness is its chain of transmission (isnad)
and text (Matn).
 This means we can be certain that the Prophet (PBUH) actually said or did what was reported
in the tradition.
 One of the examples of Sahih hadith is, “Pray as you seen me praying” this hadith fulfils all
the criteria of authenticity as there is no defect in tradition in any aspect.
Compilation of Sahih Hadith

 Bukhari’s collection has always been accepted as the most reliable with respect to both its
being the first of its kind and due to his rigorous application of the sahih hadith criteria.
 The works of Bukhari and Muslim are known as the Sahihayn (the two sahih). The hadith
agreed upon by both are referred to as muttafaqun alayh and have been regarded as the
soundest hadith.
Features of Sahih Hadith (Isnad)
1. Original narrator has narrated that he had heard the hadith directly from the Prophet (SAW) If a
narrator referred his hadith to another narrator, the two have lived the same period and have
met the one before and the one after him. This means that the chain is not broken and it went
back to the Prophet (PBUH).
2. Narrators were pious, honest, and trustworthy Muslims. They were never accused of lying or
committing crime. They never spoken against the reliable people.
3. They had sound memory or had written down the hadith.
4. The hadith must not oppose the wording of other reliable hadith.
5. The hadith must not have a hidden defect.
Hence, isnad of Sahih hadith fulfills all the criteria set by the compilers to check the authenticity
of hadith
Features of Sahih Hadith (Matn)
 The text is in pure Arabic style
 It does not conflict with Quran
 None of Sahih hadith is against the common sense
 The matn of Sahih hadith also fulfills all the criteria set by the compilers to check the
authenticity of hadith
If all the narrators in Isnad and the text fulfill the stipulated conditions the tradition is classified as
an accurate saying or action of the Prophet and is called Sahih
Definition of Hassan Hadith (Approved/ Good)

 The first individual to define the term Hasan hadith was Abu Isa Muhammad ibn Isa at-
Tirmidhi. These ahadith are like Sahih traditions except that its narrators or some of its
narrators have been found defective in memory in comparison with the narrators of Sahih
traditions.
 These hadith are lower in status to sahih hadith because of a slight weakness in its chain as
compared with Sahih hadith.
 Tirmidhi kept the scope of the meaning of Hasan hadith quite broad and accepted weak
hadith that were corroborated with a second chain of transmission as fair.
Features of Hassan Hadith

The isnad of Hassan hadith fulfills most of the criteria of authenticity except one. The memory of
the narrator is found slightly weak.
One of the examples of Hassan hadith is, “Indeed paradise is under the shade of swords” The
narration of this hadith in Jami at-Tirmidhi is Hasan, because one of the narrator had a slightly
weak memory.
Hassan Hadith meets the conditions of Saheeh hadeeth in terms of:

1. Its chain of narration (isnad) leads back to the Prophet (SAW).
2. The chain of narration is connected all the way back to the Prophet (SAW).
3. The narrators are trustworthy.
4. It is free from contradicting any narrations stronger than it.
5. It is free from subtle or hidden defects.
Definition of Da‟if Hadith (weak)

 A weak (da’if) hadith is a hadith that fails to meet all of the conditions for an acceptable hadith.
(The five conditions for a hadith to be acceptable).
 If it does not meet all of the conditions then it is a rejected hadith.
 If it fails to meet even one of the conditions of the acceptable hadith then it is a weak hadith.
Example of Da‟f Hadith (Weak)

 One of the examples of Da’if Hadith is; Abdullah ibn „Amr ibn A‟aas reported that Prophet
SAW made Abul A‟aas pay a new mehar and perform a new nikah with his daughter
Zainab.
 This hadith is considered Daeef because of the defect in chain and another Sahih
Hadith tells that the Prophet SAW validated the previous Nikah.
Features of Da‟if Hadith
 Doesn’t quote what was said or done by the Prophet (SAW)

 Cannot be traceable to the Prophet (SAW)
 Has broken chain of transmitters
 Information about the Prophet and his companions may not be accurate
 May be illogical and not appealing to reason
 The hadith is narrated by a person who is a munafiq/not pious
 Contradicts other hadith on the same subject
 Contradicts the teachings of the Quran
 The trustworthiness of the narrator may be in doubt.
It is permissible to quote Dha‟if Hadith if;

 It is not related to Islamic beliefs.
 It is not related to Halal and Haram.
 It is related to things like motivation or admonition.
Definition of Maudoo‟ Hadith (fabricated)

 A Maudoo’ Hadith (fabricated) hadith is such type of hadith that is man-made version and is
attributed falsely to the Prophet (SAW), in which it does not, in fact, have any relation with
the Prophet (SAW)
Example of Maudoo‟ Hadith (fabricated)

“Seek knowledge even if you have to go as far as China”
Features of Maudoo‟ Hadith (fabricated)
1. It's chain of narration contains a narrator known for lying, or accused of it.
2. Its wordings are inarticulate, unlike the authentically transmitted words of the Prophet ‫ ﷺ‬which
are very eloquent.
3. It might suggest matters that go against physical reality and logic.
4. It might go against clearly established matters in the Shariah.
5. It might contain a lot of exaggeration.
The abovementioned criteria is to be used by scholars trained in hadith sciences to identify such
kind of fabricated hadith. The layman is not allowed to deem a hadith fabricated, without the
guidance of someone with deep association with hadith
Conclusion:
This is how the hadith was classified into different types. By classifying the hadith, Muhaditheen
were able to determine the strong and weak Hadith and save the Muslim Ummah from being
disunited.
Reference:
 Cambridge O level Islmaiyat by Dr.Saqib Muhammad Khan & Habibur-Rehma
Practice of Alms- Giving (zakat) in Islam
Introduction
Zakat is the third pillar of Islam and thus carries immense significance in the life of a Muslim. Zakat
has been derived from the word, ‘Zakat. It means to increase, bless or purify (Purification)
In Islamic terminology, Zakah is the portion of asset that is made mandatory to be spent in the
ways specified by Allah
Zakat was made compulsory upon Muslims in 2 A.H in the following words in Quran, “And spend
of your substance in the cause of Allah...Do good for Allah loveth those who do good.”
(Al Baqarah-2:195) It is an act of worship which benefits mankind. Muslims believe that
paying zakat purifies, increases and blesses the remainder of their wealth.
Zakat according to the Quran and Hadith
The significance of Zakat can be deduced from the fact that it has been discussed 32 times in the
Holy Quran and only 6 times without the reference of Prayer. "And perform As-Salat and give
Zakat and obey the Messenger (Muhammad SAW) that you may receive mercy (from
Allah)." (Surah An-Noor 24:56)
Zakat is the provision of wealth from the wealthy Muslims to those who are financially weak and
unstable as the Prophet (SAW) commands, “It (Zakat) should be collected from the well-to-do
and distributed among the poor.”
Obligation of Zakat
Any, Muslim who possesses a certain number of possessions equal to Nisab for a specific time
period (one year), he is liable to pay Zakat.
The Nisab & Various commodities according to their Nisab
Nisab is the minimum amount that a Muslim must have before being obliged to Zakat.
The Prophet himself, on him be peace, established the niṣab values for all five categories of Zakat
able wealth: personal, business, agricultural produce, livestock, and discovered or prospected
troves. The nisab amount varies according to the category of wealth. Such as,
If a person has 7.5 tolas or more of gold, 2.5% of it is due as zakat, 52.5 tolas or more of silver,
2.5% of it is due as zakat. If a person has 40-120 goats, then one goat is due in zakat…..
Recipients of Zakat
According to the Holy Quran, Surah At- Taubah 9:60, the recipients of Zakat are the people who
do not possess wealth equal to Nisab.
Zakat can be paid to 8 types of people mentioned in the Quran.
.,,....
Surah 9: At-Tawbah (The Repentance)
\'cr~l~ Ava!1 60
Alms-tax is only for the poor and the needy, for those employed to administer it, for those
whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s
cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-
Knowing, All-Wise. Surah Taubah 9:60.
People not entitled to receive Zakat
The recipient must not be Well to do Muslims, not belong to one’s immediate family; such as
spouse, children, parents and grandparents cannot receive zakat including descendants of
Prophet SAW and non- Muslims. Other relatives, however, can receive your zakat.
Conditions where Zakat is not allowed to be spent on

Zakah cannot be spent on the burial expenditure, payment of deceased person’s debt, construction of
mosque, school, bridge or other public utility because none of these cases fulfill the condition of
zakat that the recipient must be the owner of the Zakat money.
Importance and Benefits of Zakat
Individual Impact
1. Generosity:
Man is naturally greedy and his thirst for more and more material gains never satisfies. Zakat
is a sort of journey from inside to the outside. He learns to come out of the race of personal
interests and think for other human beings. He extends financial help to the poor and the
needy. It cleanses an individual from avarice, selfishness and miserliness. The Holy Quran
“And whoso is saved from his own avarice such are they who are successful” (Al-
Quran 59:9)
2. Sincerity of Faith:
Zakat is also called “Sadaqa” which is derived from “Sidq” which means truth. Proper
calculation of assets and capital for the sake of excluding prescribed amount for the poor
and the needy, is an ample proof of the individual’s sincerity of faith. It also shows his
complete submission to the will of almighty Allah.
3. Self-Purification:
Zakat, on one hand, purifies the individual who gives Zakat from selfishness and
indifference, while, on the other, it purifies those who receives Zakat from the feelings of
haltered against the wealthy people. Thus, it creates love for others in the individual and
saves him from self-indulgence and ego-centricity.
4. Obedience to Law:
It makes an individual a responsible and obedient citizen. The Holy Quran says, “O you
who believe! Obey Allah, and obey the messenger and those of you who are in
authority”. (Al-Quran 4:59) Divine orders are, in a sense, is a training to make a person
obedient to laws, to become civilized and cultured.
5. Special financial Aid:
Zakat is distinct in all other forms of charity in contemporary society, as it also seeks to
relieve an insolvent from his unsettled debts. It also provides necessary financial aid for the
wayfarer who unexpectedly faces financial risk regardless of being rich or poor.
Communal Impact
As usually all the Islamic commands start from the individual and travels to the
establishment of an ideal community of the people. Zakat, in the same way at first builds
character of an individual and then brings a lot of impacts to the society. The collective
impacts of Zakat are as follows: -
Page 2 of 4
1. Promotes Harmony and Justice:
Zakat bridges the gulf between the haves and the have-nots. In capitalistic economies, we
see that the wealth accumulates into a few hands and the condition of the poor further
deteriorates. One of the purposes of Zakat is to avoid such social disparity. The Holy Quran
says: - “This (Wealth) may not circulate solely among the rich from among you (Al-
Quran 59:7).
2. Social Security:
Zakat functions as a social security for all. Those who have enough money today pay for
what they have. If they need money tomorrow, they will get what is necessary to help them
live decently.
3. Flourishes Economy:
Zakat is not levied on the income rather on the savings and hoarded items. So, the person
who pays Zakat every year, prefers to invest his wealth and get it increased, in this way, the
literal meaning of Zakat is ‘Growth’. The Holy Quran says, “That which you give in Zakat,
seeking Allah’s countenance, has increase manifold” (Al-Quran 30:39)
The Zakat has impact on social life of Muslim Society. This helps increase production and
stimulates supply because it is a re-distribution of income that enhances the demand by
putting more real purchasing power in the hands of the poor.
4. Circulation of Wealth:
Zakat keeps wealth in circulation and thus it benefits the whole society. The holy Prophet
(SAW) advised his companion Mua’az bin Jabal, while he was proceeding to Yaman
“to teach them that Allah has made it obligatory for them to pay the Zakat from their
property and it is to be taken from the wealthy among them and given to the poor”
(Bukhari). Thus, Zakat helps a lot in decreasing poverty. If proper Zakat system is
established, the poverty will vanish away from the earth.
5. Develops of Brotherhood:
Zakat brings the people closer to each other and ensures real brotherhood in the true sense
of the word and spirit. The holy Quran has made performance of ‘Salat’ and payment of
‘Zakat’ both as pre-requisites of Islamic brotherhood. The Quran says: - “But if they repent
and establish worship and pay the poor-due (Zakat), then they are your brethren in
religion” (Al-Quran 11:9)
6. Promotes Piety and Taqwa:
Zakat is obligatory on the wealthy people. If someone pay Zakat, he is just performing his
duty assigned by almighty Allah. He is not doing any favor on the poor and the destitute. If
someone does not pay a due share, he will have to face wrath of Allah on the Judgment
Day. Narrates Abu Huraira (RA) that the holy Prophet (SAW) said: “No owner of the
treasure who does not pay Zakat (would be spared) but (his hoards) would be heated
in the fire of Hell and these would be made into plates and with these, his sides and
his forehead would be cauterized till Allah would pronounce Judgment” (Muslim) That
is why the Zakat givers are themselves thankful to the receivers as they are helping to fulfill
their duties.
7. Discourages Beggary:
If everyone pays Zakat from among the haves, no poor and the unfortunate would have to
resort to begging. Islam on one hand, ordered the affluent to care about the destitute and,
on the other, prohibited the poor and the needy from stretching hands before others.
Narrates Abu Huraira (RA) that the holy Prophet said, “Whoever begs from people so
as to accumulate more riches, he is asking for a live coal (fire) from Hell, so let him
ask for a lot or little” (Ibn-e-Maja)
Page 3 of 4
8. Promotes Peace and Prosperity:
Zakat ensures social justice by bringing financial balance among various strata of society.
It decreases the crime rate and terrorist inclinations among the society. Thus, the whole
society strives together and achieves development and prosperity. Equal distribution of
wealth curtails the rate of unemployment and reduces chances of economic recession.
Types
Types of
of Charity
Charity in
in Islam
Islam
SADAQAH - Charity ZAKAT AL-FITR/ Sadaqah tul Fitr
is referred to as any act of kindness done by be given by the head of the family before
one Muslim to another, he it smiling or the start of the Eid-prayer. to the poor
financial support for their daily living etc. and less privileged.
ZAKAT AL-MAL
2.5% of a Muslim accumulated wealth calculated yearly, and the proceeds should be
distributed among the poor and needy, more specifically saving distributed to the eight
eligible groups .
Difference between Zakat and Sadaqah (Charity)

Zakat Sadaqah
• Wajib (Obligatory) • not Wajib (Optional)
• obligatory on specific wealth • not depended on any kind of wealth
• specific amount (2.5%) • can be given in any amount
• specific conditions • not any condition
• one full Hijri have passed since • given at any time of year
acquiring the wealth equal to Nisab • can be given to anyone
• must be given to certain types of • no such obligations as every act of
people kindness is sadaqa
• whoever dies and owes zakah, his • no obligation to pay on the behalf of
heirs must pay dead ones.
• who withholds zakah will be • no punishment
punished
• could not be given to one's • may be given to one's ascendants and
ascendants and descendants descendants
• could not be given to non-Muslims • could be given to non-Muslims
Page 4 of 4
Pakistan International School Jeddah English Section
Academic Year: 2022–2023
Islamiyat 0493
Notes and Guidelines
Student Name/ID
Class/ Section
Chapter 4 The First Islamic Community

• Mothers of the Faithful –Wives of Prophet (SAW)
Topics
• Descendants of Prophet (SAW)
2 3 4
Wives of the Zauwb AbdulltJh Ruqayya

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CHP 4 -The First Islamic Community
Generic Guidelines
➢ These notes are consisting of outlines NOT the complete answer.

➢ Outlines are based on the IGCSE requirements with the reference of past paper
question and guidelines with examiner report for the relevant topics.
➢ These notes will serve the students as a mind map, in order to form a well-developed
answer.
➢ Students are required to use the given key points to develop the response in their
own words.
➢ For some topics notes are given in complete paragraph form to give idea how to
develop the answer
➢ References are also included within the notes to help students memorize.
➢ In the examination, there will be either one or two questions of the topics from
Chapter 4: The First Islamic Community
‘Mothers of the Faithful –Wives of Prophet (SAW)

Guidelines to Attempt the Question
➢ Questions related to ‘Mothers of Faithful’ are usually given as combination of Two

or open choice to write about any TWO personalities. For such question details of
both personalities must NOT be merged and must be written separately in
different paragraphs.
➢ Question may also be given to ask about single prominent personality like
Khadija (RA) or Ayesha (RA)
➢ Answer must NOT be written with headings or points.
Following is the general outline that can be referred to answer the questions related to
all the personalities (Mothers of Believers)
General Outline
➢ Brief introduction of ‘Mothers of Faithful’ (details not required to be mentioned
if question requires details about life only)
➢ Introduction of the personality (if question is about more than one personality then
details must be written separately in paragraphs)
➢ Introduction may include brief information about early life, previous marriages
andchildren (if any)
➢ Answer must be developed by giving details about the marriage and
associationwith Prophet SAW
➢ Personality traits or significant trait (if any) that includes title or any event that
talks about the personality must be mentioned.
➢ Services for the Islam (if any) must be mentioned.
➢ Details of main significant events must be included with references of
Quran,hadith or relevant quote to support the answer.
➢ Answer must end with details about the demise. (When did they die, where
werethey buried, how long they lived after the demise of Prophet SAW)
2
© 2022-23 PISJES All Rights
Reserved
Mothers of Faithful
➢ Every mother of faithful and her life, is the role model for Muslim women of every
age. Allah Almighty has acknowledged the highest status of the wives of the
Holy Prophet SAW among all the other women of the world as the mother of
believers, in the Holy Quran. The Prophet is closer to the believers than their
own selves, and his wives are their (believers') mothers (as regards
respect and marriage).(Al-Ahzāb)
➢ The prophet's wives are called the Mothers of the Believers and thus have to follow certain
rules and regulations as women who are "unlike other women"
➢ The Quran describes the wives of Prophet Mohammad (S.A.W.) as "the mothers of
the believers." Surely the Prophet has a greater claim over the believers than
they have over each other, and his wives are their mothers. (Surah Ahzaab:
33:6)
➢ 30-31 Muhammad’s wives, if incontinent, to be doubly punished, but if faithful, to be

doubly rewarded. Get double the reward for their good deeds & double the
punishment for sins of Observe certain decorum in dealing with other people
O wives of the Prophet, whoever of you should commit a clear immorality - for
her the punishment would be doubled two-fold, and ever is that, for Allah, easy.
And whoever of you devoutly obeys Allah and His Messenger and does
righteousness - We will give her reward twice; and We have prepared for her a
noble provision.
➢ Prophet’s wife gave information regarding Prophet (SAW)’s private life. Prophet’s
wives were forbidden to marry after Prophet (SAW)’s death
➢ Introduction of ‘Ahle bait’, which refers to Prophet’s ‘Ahle – Bayt’ (literal

meaning ‘People of the House ‘for example; Prophet Muhammad
(SAW) /wives/daughters/son in law Ali (RA) /Hassan &Hussain
➢ Common reasons of Prophet marriages like;

• to strengthen his relationship with others like companions, tribes, enemies and
companions
• to help widows
• to support destitute & prisoners of wars
• to entice their tribe to Islam
3
Reserved
Mothers of the Faithful –Wives of Prophet (SAW)

Part ‘a’ (10 marks Question)
Students are required to recall, select and present relevant facts from the main elements of the faith
and history of Islam in part ‘a’.
Past Paper Question and Marking Scheme

(a) Write about the life of the Prophet Muhammad’s first wife Khadija. [10]
2014 – Oct Nov – 12
Candidates can score high if they were able to focus the answer on the life of Khadija, rather
than her being the wife of the Prophet. Those that write about her life before she met and
married the Prophet can provide a fuller answer. Following are some details and key points
that are required to be mentioned along with the background of early life.
(a) The first wife of the Prophet (SAW) was Khadija. Write about the main events of her
life. [10]
June 2014
Candidates are required to give a detail account of Khadija (RA) as a wife and also about her
life along with the details of her association with Prophet. In the beginning students may
include the brief introduction of mothers of believers.
Khadijah bint Khuwaylid (RA)

Introduction
▪ Birth—Khadijah (RA) was born fifteen years before the Year of the Elephant.
▪ Tribe – Quraysh (wealthy family) Her family enjoyed a high status in the Makkan society.
▪ Father – Khuwaylid bin Assad. Khadija was the daughter of Khuwaylid ibn Asad, a leader
of the Quraysh tribe in Mecca.
▪ Lineage: The lineage of Khadijah (May Allah be pleased with her) meets that of
Muhammad (Peace and Blessings of Allah be upon him) at Qusay Ibn Kilab. Qusay
is credited with establishing the authority of Quraysh in Makkah
▪ Title – Tahira (the Pure) Honorifics associated with Khadija included, “Ameerat-
Quraysh (“Princess of Quraysh),” “The Pious One,” and “Khadija Al-Kubra (“Khadija the
Great”).
▪ Profession – Successful businesswoman: She was a successful businesswoman. Her
business was larger than all of the Quraysh trades combined, and it was the most
acclaimed with a reputation of fair-dealing and high-quality goods.
▪ Khadija did not travel with her trade caravans; she employed others to trade on her behalf
for a commission.
▪ Previous marriages – She was twice widowed – Husbands – Atiq & Abu Hala
▪ Children from previous marriages - 3 children from her previous marriages – Harith,
Hind & Hala
▪ Personality Traits: She was flawless in behavior, compassionate and benevolent. God
had further blessed her with material wealth. It is said that she fed and clothed the poor,
assisted her relatives financially and provided marriage portions for poor relations. She
was said to have neither believed in nor worshipped idols.
4
Reserved
Marriage with Prophet (SAW)

▪ Employed the Prophet before prophethood as a merchant due to his good reputation.
▪ her servant Maysara went with him shared his observation with Khadija (RA) about
Prophet’s trading skills and honesty as merchant
▪ Maysarah also witnessed that two angels used to provide shade to Muhammad (Peace and
Blessings of Allah be upon him) in the scorching heat of the sun. One of the reports
suggests that Khadijah (May Allah be pleased with her) herself witnessed this when
Muhammad (Peace and Blessings of Allah be upon him) and Maysarah arrived in Makkah
at noon.
▪ Khadija (RA) entrusted a friend named Nafisa to approach Muhammad and ask if he would
consider marrying, he accepted after consulting his uncle Abu Talib
▪ When Muhammad (SAW) hesitated because he had no money to support a wife, Nafisa
asked if he would consider marriage to a woman who had the means to provide for herself
▪ She was 40 and Prophet (SAW) was 25 at the time of marriage
▪ A number of tribal leaders and others proposed to her after the death of her second
husband, but she did not entertain any of those proposals.
▪ The marriage then took place and the Prophet (‫ )ﷺ‬presented her with a dowry of twenty
camels. She was the first woman the Prophet (‫ )ﷺ‬had married and he did not marry any
other until after her death.
▪ Prophet had 6 children from her. The two of his sons died in infancy whose names
were Qasim & Abdullah. His four daughters were Zaynab, Ruqayyah, Umm Kuthum &
Fatima. A lady named Salma is known to have nursed all of Khadijah’s (RA) children.
Khadijah (RAr) had children from her previous husbands, whom she brought up with a
similar degree of concern as her daughters with Muhammad (SAW). Khadijah’s (RA) son,
Hind Ibn Abi Halah was among those who embraced Islam. He migrated with Muhammad
(SAW) andother Muslims to Madinah, and participated in the Battle of Badr.
Main Event (1st Revelation)

▪ Received 1st revelation - came to Khadija trembling
▪ She was first to believe him and reassured him that God would not humiliate him
▪ She took him to see her cousin Warqah bin Nawfil for guidance
▪ He confirmed him that he is the messenger of Allah
▪ Khadija (RA) was the first woman to publicly accept Islam
▪ Khadija was supportive of Muhammad's prophetic mission, always helping in his work,
proclaiming his message and belittling any opposition to his prophecies
▪ It was her encouragement that helped Muhammad believe in his mission and spread
Islam.
Her support, position and significance.
▪ Supported Prophet (SAW) emotionally & morally in the most difficult times specially after
open declaration of Islam when Quraysh became their enemy
▪ Supported Prophet (SAW) financially whenever he needed
▪ Khadijah (RA) joined Muhammad (SAW) and other members of Banu Hashim and Banu
Muttalib in exile during the stay in Shib Abi Talib she was a great support for Prophet
SAW
▪ Khadijah’s (RA) nephew, Hakim Ibn Hazzam ibn Khuwaylid used to send food to Khadijah
(RA) in Shi’b Abi Talib despite of the boycott.
5
Reserved
▪ Prophet’s love for her caused jealousy among his other wives (A’isha). Hazrat Ayesha
once said, “I never felt jealous of any of the wives of the Prophet SAW as I did of Khadijah,
because of what I heard him say about her.”
▪ Ayesha (RA) reported that she was once irritated by Muhammad’s continued praise for
Khadijah (RA) so she complained, asking why he continued to remember an old lady
who was not so beautiful, when God had replaced her with a more beautiful young woman.
(Ibid, 3821.) He replied that none of his wives was on a par with Khadijah (RA), for she
attested to his Prophethood a time when everyone else doubted him, spent her wealth to
support him when no-one else was willing to do so, and mothered his children which no
other wives did. (Ibid Hanbal, al-Musnad, 6:118.)
▪ Jibr’il is said to have sent greetings of peace to her, through the Prophet (SAW), from
God and himself
▪ Khadijah (RA) was at Prophet (SAW) service all the time. She cooked and personally
served him food. It is reported that Jibril once visited Muhammad (SAW) while Khadijah
(May Allah be pleased with her) brought him food. Jibril told Muhammad (SAW) to greet
Khadijah (RA) on behalf of God and Jibril, and to promise her a palace of pearls in
paradise, where there would be no noise or hardship. (Al-Bukhari, al-Sahih, 3820.)
▪ She was the first wife and Prophet (SAW) chose not to marry any other woman during her
lifetime.
▪ The Holy prophet declared her to be the highest-ranking women in paradise. She is one
of the four "ladies of heaven" in Islam, along with her daughter Fatimah, Asiya and
Maryam.
▪ All of the children of the Holy Prophet SAW (except Ibrahim) were born to her
▪ Prophet (SAW) said, “She believed in me when others disbelieve and confirmed my
truthfulness when others called me liar.”
▪ While Prophet (SAW) spent more and more time at the cave, Khadijah (RA) looked
after the children and raised them in the best possible way.
Khadijah’s (RA) Unique Gift to Prophet SAW

Once, Hakim Ibn Hazzam, Khadijah’s nephew, was in Ta’if when slaves were being
traded in the marketplace.
He went around the market and inquired about buying a young boy named Zayd, who
was distinct from the other slaves in appearance and behavior.
He bought Zayd, took him to Makkah, and passed him on to Khadijah (RA).
Zayd grew up in Khadijah’s household. At the time of marriage, Khadijah (May Allah be
pleased with her) gave Zayd as a gift to Prophet Muhammad SAW
Death
▪ She died after the boycott to Shib-i-Abi Talib on 11th Rmadan in the 10th year of Prophethood
▪ The year Abu Talib and Khadijah (RA) died is remembered in history as the Year of Grief
‘Aam ul-Huzn’ the two died within a few days of each other.
▪ The death of the two grieved Muhammad (SAW) enormously. These were the two who
had supported him in difficult times
▪ She was 65 years’ old at the time of death
▪ Khadijah’s (RA) nephew, Hakim Ibn Hazzam also participated in the burial.
▪ She was buried in the second graveyard of Muslims, Jannat –e-Mauala in Makkah
6
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Students are required to recall, select and present relevant facts from the main elements of the
faith and history of Islam in part ‘a’.
Past Paper Question and Guidelines

(a) Write about the lives of any two of the following wives of the Prophet: Sawda bint
Zama’a, Aisha bint Abu Bakr, Hafsa bint ‘Umar and Umm Salama. 2012 – Oct Nov – 12
A detailed descriptions or main number of events in their lives and accurate narrative about
the wives chosen is required to be written mentioning most of the key events and relevant
quotations about them.
Sawdah bint Zamah (RA)

Introduction
▪ Tribe – Banu Amir from Quryash
▪ Father – Zama
▪ Islam – Early Muslim
▪ Previous marriages - She widow of Prophet (SAW)’s companion ‘Sakran bin Amir’ - she
was middle-aged and had son named ‘Abd Shams (Abdur Rehman) who was martyred in
Battle of Jalula’
▪ Migration to Abyssinia – She one of the first women who migrated to Abyssinia with her
previous husband who died after returning from there and she lived with her elderly father
▪ Relationship with Prophet (SAW) – He married her on the suggestion of Khalula (RA)
▪ Prophet’s second wife, Prophet (SAW) was 50 & she was 55 at that time, people were
surprised that he wanted to marry someone who was widowed and older
▪ Prophet (SAW) married one month after Khadija passed away and help was needed to
look after the Prophet’s children and also because he wanted to honour her sacrifices,
she made in early days of Islam
Migration to Madinah
▪ After settling in Madinah when Prophet (SAW) built the mosque he sent Zaid bin Harith to
bring his family from Makkah to Madinah
▪ Her house was the first to be built in Madina
Relationship with other wives
▪ She welcomed other wives into the household
▪ She was close to Aisha and in the end gave up her time with the Prophet to Aisha
Personality Traits/ Significance
▪ Known for her generosity
▪ Pious & obedient
▪ Honor of participating in 2 migrations
▪ Accompanied Prophet (SAW) in farewell pilgrimage in 10th year of Hijrah
Traditions narrated - Sawda ‫ ا‬has narrated five Ahadith on the authority of the Messenger
of Allah ‫ﷺ‬, of which two have been recorded in Bukhari and Muslim and the rest have
been recorded in Abu Da’ud and Nisai.
Death – She died ten years after the Prophet in 23 A.H. during Umar’s caliphate
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Hafsa bint Umar (RA)
Introduction
▪ Tribe – Adi from Quraysh
▪ Father – Umar bin al-Khattab
▪ Birth – born 5 years before Prophethood
▪ Previous marriages – She married to Khunis bin Hudayfa – martyred in Battle of Badr
▪ Migration to Abyssinia – She migrated to Abyssinia with her husband
Relationship with Prophet (SAW)
▪ Himself proposed
▪ The Prophet (SAW) married Hafsa because he felt a duty to her father, 'Umar (RA)
▪ She was the fourth wife of the Holy Prophet ‫ﷺ‬. It was narrated from ‘Abd-Allah ibn ‘Umar
that Hafsah’s husband Khunays ibn Hudhaafah, who was one of the companions of the
Messenger of Allah ‫ ﷺ‬and had been present at Badr, but died in Madinah. ‘Umar ibn al-
Khattab said: I met ‘Uthman ibn ‘Affan and offered Hafsah to him in marriage. I said: If you
wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights
passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then
I met Abu Bakr and I said: If you wish, I will marry Hafsa bint ‘Umar‫ ا‬to you. Abu Bakr kept
quiet and did not give me any response. I was more upset about him than about ‘Uthman.
Several nights passed, then the Messenger of Allah ‫ ﷺ‬proposed to her and I married her to
him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in
marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from
responding to your offer but the fact that I knew that the Messenger of Allah ‫ ﷺ‬had mentioned
her, and I did not want to disclose the secret of the Messenger of Allah ‫ﷺ‬. If he had decided
not to marry her, I would have accepted your offer. (Sahih Bukhari: 4005)
▪ Prophet’s marriage strengthened his ties with Umar
Significance, Personality and Character
▪ Pious & devoted to Islam
▪ Spent time in fasting & praying
▪ Keen to learn
▪ Ranked 2nd in knowledge of religion after Ayesha
▪ Prophet (SAW) said: ‘She is the one who fasts during the day and who stands during the
night for worship’ (Fadail-us-Sahabah)
▪ Custodian of first manuscript of the Quran known as ‘Mushaf Hafsa”
▪ Memorized Quran
▪ Traditions narrated – 60
▪ Death - died at age of 63 in 45 A.H.
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Umm Salamah bint Abi Ummaya(RA)

Introduction
▪ Tribe – Makhzum
▪ Father – Abu Umayyah
▪ Real Name – Hind bint Abu Umayyah
▪ Previous marriages - She was first married to Abdullah bin Asad
known as Abu Salamah who waswounded in Battle of Uhad and
passed away in 4 AH
▪ She was Known as ‘Ayyin al Arab’,the eye of Arab, the one who had
lost her husband
▪ Migration: She Migrated to Abyssinia.
▪ distinction of being first women to migrate to Madinah
▪ Prophet (SAW) made an offer of marriage to Umm Salama in order to take of her and
her orphan children under his protection.
▪ Imam Muslim narrated in his Sahih (918) that Umm Salamah said: I heard the Messenger
of Allah ‫ ﷺ‬say: “There is no person who is faced with a calamity and says:
▪ (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me this
calamity and compensate me with something better than it) so Allah will reward him in his
calamity and will compensate him with something better than that.” She said: When Abu
Salamah died, I said what the Messenger of Allah ‫ ﷺ‬had commanded me, and Allah
compensate me with someone better than him: The Messenger of Allah ‫ﷺ‬. This is how
she came to become one of the wives of the Holy Prophet ‫ﷺ‬. married Prophet (SAW) in 4
A.H.
Significance
▪ Prophet (SAW) consulted her in many different matters
▪ In 6 AH – during Treaty of Hudaibiya – companions showed reluctance to shave their
heads and offer sacrifice on her suggestion Prophet (SAW) did it first himself
▪ She was well versed in jurisprudence
Personality and Character Traits
▪ She was extremely beautiful
▪ She was very modest and generous
▪ Memorized the Quran
▪ Learned in religious matters
▪ Memorized 400 ahadith of Prophet (SAW) (She and Ayesha had no equal in this)
▪ Many senior companions like Abdullah ibn Abbas used to consult her for points in
Shariyah
▪ She requested Hussain (RA) not to go to Iraq (Kufa)
▪ Traditions narrated - 378
Umm Salamah (RA) Accompanied Prophet (SAW) in the following events
▪ Invasion of Khyber
▪ Siege of Taif
▪ Battle of Hunain
▪ Conquest of Makkah
▪ Final pilgrimage of Prophet (SAW)
Death
▪ Died at age of 84 in 63 A.H. during Yazid’s rule
▪ Last of the mothers of the believers to pass away and buried in cemetery Jannat ul
Baqee
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(a) Write about the Prophet’s wife Aisha during the lifetime of the Prophet. [10]
2015 May June – 12
Candidates should give a detailed narrative about the life of Aisha and her relationship
with the Prophet.
Answers will be able to mention key events from her life, such as her
• Early marriage to the Prophet,
• Her youth and good memory which allowed her to remember and teach many of the
sayings and events from the life of the Prophet,
• Teaching the way of Islam whenever a new revelation was given.
• She took part in the major battles.
• The events that surrounded the necklace controversy after which a revelation was
revealed about her.
• The Prophet was with her when he passed away.
Good answers will be able to present their narratives in a clear and comprehensive
manner giving details of the exact events.

(a) Give an account of the life of the Prophet’s wife Aisha during the lifetime of the
Prophet (SAW). [10]
2020 May June – 12
She was the daughter of the Prophet’s close companion, Abu Bakr; she was married to
the Prophet (SAW) in Madina at a young age and became his third wife. She was
married to the Prophet (SAW) for nine years. She was known for her intelligence and
sharp memory. Whilst she was living with the Prophet (SAW) she learnt a lot from him
about revelations and the law, and later went on to teach Islam and became a narrator of
hadith. She initially stayed with Sawda after migration, while her living quarters were built
next to the mosque.
She was involved in many important events in the life of the Prophet, and Qur’an verses
were revealed to the Prophet (SAW) about her in relation to the event of the necklace
(Nur:11–19). They relate to the incident where she was accompanying the Prophet
(SAW) on an expedition to Banu Mustaliq. The caravan had stopped on the return
journey and she had dropped her necklace whilst she had gone to relieve herself, and so
went to look for it. The caravan left without her and so she fell asleep while hoping for a
search party to come and get her. Safwan As-Salami found her and took her on his
camel back to Madina. The hypocrites used this as a way to slander Aisha which caused
her great distress. The verses were revealed to prove her innocence.
She, at times, felt jealousy to the Prophet’s other wives. She did not like that the Prophet
(SAW) showed so much love towards his first wife Khadija. She also did not like it when
the Prophet (SAW) stayed longer with his wife Zaynab on account of her having honey
that he (SAW) liked. She was considered to be the Prophet’s favourite wife. He used to
call her Humayra. The Prophet (SAW) chose her house to rest in during his final illness
and he passed away whilst he was with her.
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Aisha bint Abu Bakr
Introduction
▪ Tribe – Banu Tamim branch of Quryash

▪ Parents – father was Abu Bakr (RA) Prophet (SAW)’s close friend & Mother was Umm
Rooman
▪ Birth – born eight or nine years before Hijrah to Madinah
▪ Islam – Born in Muslim household
▪ Kuniyah – Umm Abdullah kuniya was adopted based on her sister Asma’s son as she
had no children of her own
▪ Childhood - exceptional memory & intelligence & was fond of playing with her toys &
friends
▪ Migrations – Migrated to Madinah
Her Early Life

Aisha bint Abi Bakr (R.A.) was born in Makkah in 613 or early 614 CE, three or four years
after Messenger of Allah’s (S.A.W.) prophethood. Her mother was Umm Roman Zainab
(R.A.) and her father was Abu Bakr Siddiq (R.A.), two of the most trusted Companions of
Prophet (S.A.W.). There is little known about Aisha's (R.A.) childhood years. Aisha’s
(R.A.) favorite pastime, as a girl, was swinging and playing with dolls. Once on a visit to
her father Abu Bakr (R.A.), Prophet (S.A.W.) saw her playing with a winged horse. She
was barely five years old at the time. He (S.A.W.) asked her what it was. She (R.A.)
replied it was a horse. He (S.A.W.) smiled and answered that horses did not have wings!
She (R.A.) promptly retorted that the Prophet Sulaiman (A.S.) had winged horses. This
incident reveals several things about her. First, she (R.A.) was intelligent, brilliant, well -
informed on religious and historical matters. Also, at such a tender age, she (R.A.) had a
memory like a computer, which never seemed to fail her. She hardly ever forgot
something once she heard it. At the time of Hijrah, (migration from Makkah to Madinah) of
the Prophet (S.A.W.), she (R.A.) was barely eight years old, yet she remembered years
later even minor details about that historic and momentous move, when the first Islamic
state was on the rise.

▪ Before his marriage to Ayesha, he saw a dream in which angel Jibrail showed him
Ayesha (RA)’s picture on a piece of silk and told him that she is his wife in this world and
in the Hereafter. As narrated by Aisha bint Abu Bakr (R.A.), who said: Allah's
Messenger (SAW) said (to me), "You were shown to me twice in (my) dream.
Behold, a man (Angel) was carrying you in a silken piece of cloth and said to me,
"She is your wife, so uncover her,' and behold, it was you. I would then say (to
myself), 'If this is from Allah, then it must happen." (Sahih Bukhari)
▪ Marriage took place in Makkah when she was six years old but it was consummated
after the Hijrah to Madinah in the second year.
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Her knowledge & contribution to Islam during Prophets life

▪ learnt religion directly from Prophet (SAW)
▪ eye witness to number of revelations so knew circumstances and background of many
revelations which was helpful in interpreting the Quran
▪ learnt history & literature from her father
▪ knew a lot about medicine which she learnt from the physicians of Arabia visiting Prophet
(SAW)
▪ gave weekly discourses to women who assembled at her house o Participated in many
battles – prominent one is Uhad & Banu al-Mustaliq
Significance
▪ Verses of Tayammum & commands about menstruating while in Hajj were
revealed onher account which were very helpful for the rest of the Muslims
▪ She was the only virgin among the wives of the Holy Prophet
▪ revelation also came to prove her innocence in which Allah SWT Himself testified to her
purity & honesty and she earned the title of ‘Siddiqah’ – Surah Nur (24: 11-19)
▪ Prophet (SAW) spent his last days in her apartment and died resting his head on her lap
and is buried in that apartment
▪ She lived for nine years with Prophet (SAW)
▪ Lead a very simple life with Prophet (SAW) months would pass without kindling a fire in
the house. She used to live on simple dates
Hadith narrated by Amr bin Al-A’as (R.A.),
▪ ‘I once asked the Messenger of Allah (S.A.W.): "Who is the most beloved of the people to
you?" He (S.A.W.) said: "'Ayesha." I, once again, asked: "From the men?" He said: "Her
farther. (Abu Bakr Siddiq)" (Tirmidhi: 3886)
▪ Among her unique characteristics is that the Prophet (S.A.W.) did not receive revelation in
the bed of any of his wives apart from Aisha bint Abi Bakr (R.A.).
Her contribution to Islam after Prophets life
▪ Preserved for Ummah a good proportion of ahadith. She narrated 2210 Ahadith from
Prophet (SAW)
▪ She was one of Islam’s leading jurists
▪ Many prominent & leading companions of Prophet (SAW) sought knowledge from her
▪ She had excellent grasp on Quran & its meaning
▪ Many Ahadith she narrated were about the family & personal life of Prophet
Personality Traits
▪ Most knowledgeable in distinguishing between lawful & unlawful
Death
▪ She died on 17th of Ramadan 58 AH at age of 66– buried in al-Baqee
graveyard
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Ramlah / Umm Habibah bint Suffyan (RA)

Introduction
▪ Tribe – Banu Umayyah from Quraysh
▪ Real name - Ramlah
▪ Father – Abu Sufyan bint Harb – chief of Makkah
▪ Birth – born 17 years before Prophethood
▪ slam – early Muslim
▪ Previous marriages – She married to Abdullah bin Jahash but later
he apostate after migration
▪ Migration to Abyssinia – She took part in 2nd migration in 5th year of Prophethood with
her previous husband
▪ Someone, while talking to Prophet (SAW) about the state of affairs in Abyssinia,
mentioned that Umm Habibah, the daughter of a wealthy and noble family was living
under tragic circumstances, after the husband had recanted and died.
▪ When the Prophet (SAW) heard this, he sent 'Amr bin Umayyah to Najashi with the
message that if Umm Habibah liked she could marry him.
▪ He sent her proposal when she was in Abyssinia, marriage took place after she migrated
to Madinah
Association with Prophet (SAW)
▪ She was a devoted wife
▪ Once her father Abu Sufyan came to renew treaty of Hudaibiya visited her and she didn’t
allow him to sit on Prophet (SAW)’s bed as he was an idol worshipper.
Character and Personality Traits
▪ Possessed helping nature. She helped poor & orphans
▪ She was pious and devoted.
▪ Once The Prophet of Allah (‫ )ﷺ‬passed by her when she was in her prayer place-after the
Fajr prayer-then he passed by her approximately halfway through the morning and she
was still in her place of prayer. He said to her: “You are still in the place where I left you?”
She replied: “Yes.” There upon Allâh’s Messenger (‫ )ﷺ‬said:
▪ “I recited four words three times after I left you and if these are to be weighed against
what you have recited since morning, these would outweigh them; and they are:
▪ “Subhanallahi wa bihamdihi, ‘adada khalqihi, wa rida nafsihi, wa zinata ‘arshihi, wa
middada kalimatihi.”
[Glorified be Allâh and praise be to Him as many times as the number of His
creatures and according to the Pleasure of His Self and according to the weight of
His Throne and according to the ink (used in recording) the words (used in praising
Him).]”
▪ Traditions narrated – She narrated 65 ahadith
Death - died at age of 73 in 23 A.H. during her brother Muawiyah’s reign
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Zaynab bint Khuzaymah (RA)
Introduction
▪ Tribe – Banu Hilal
▪ Father – Khuzaymah
▪ Previous marriages – married thrice before Prophet (SAW). Her first husband was Tufail bin
Haritha after his death she got married to Obaidah Ibn Harith who was martyred in Battle of Badr
▪ She was 30 years old at that time.
▪ Her third marriage was to Abdullah bin Jahsh who was martyred in the Battle of Uhud.
After that, she got married to the Holy Prophet ‫ ﷺ‬for 400 dirhams.
▪ Her sister Salma bint Umaiz got married to Hamza (RA), Prophet’s uncle.
▪ Prophet (SAW) was pleased by her generous conduct and he proposed her when she
remained unmarried for a year after her husband’s death. The marriage meant to assure
his followers that their deaths in battle would not mean their families would starve and be
neglected. She was the first of his wives to come from outside the Quraysh tribe.
Personality Traits
▪ Generous – known as “Umm al Masakin” – mother of the destitute
▪ Umm al-Masakin was her nickname. She was generous to the poor and needy. That is
why she became famous with this nickname.
▪ Pious & kind hearted
Death
▪ Died at age of 30 in 5 A.H.
▪ Lived only three months with Prophet (SAW) after marriage
▪ Only one whose funeral Prophet (SAW) himself lead after Khadija (RA)
▪ Buried in the cemetery Jannat ul Baqee. After her demise Maimunah (RA) got buried.
Safiyah bint Huyayye bin Akhtab (RA)
▪ Tribe – Banu Nadhir (Jewish tribe)

▪ Father – Huyayye bin Akhtab – leader of Banu Nadhir – expelled from Madinah in 4 AH &
settled in Khyber
▪ Real Name – Zaynab
▪ Previous marriages
▪ Married to Salam bin Makham – got divorced
▪ Married to Kinanah bin Abu Haqeeq after that – who was killed at conquest of Khyber
▪ After Banu Nazir was defeated, Safiyyah (RA) became a captive
▪ She was 17 years’ old
▪ When the Holy Prophet (SAW) learnt of her, he offered to marry her
▪ She was renamed Safiyah
▪ With this, he intended to relieve the tension between the Jews and Muslims.
▪ When Banu Nazir would see their princess married to the Prophet (SAW), it was likely that
their animosity would fade away and both parties could live in harmony and peace.
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Significant and Personality Traits:

▪ She was friendly and had good relationship with Prophet (SAW)’s daughter Fatimah
▪ Memorized the most chapters of Quran
▪ She was pious & generous
▪ She was fond of attending sermons of Prophet (SAW)
▪ She brought food & water to Uthman when his house was besieged by rebels
Death
▪ Died at age of 60 in 50 A.H. during Muawiyyah’s rule
▪ Left behind hundred thousand dirhams which were distributed among the poor as per her
will
Zaynab bint Jahsh (RA)
▪ Tribe – Quraysh
▪ Parents – Jahsh bin Rahab & Umaimah bint Abdul Muttalib (aunt of Prophet)
▪ Title – ‘Ummal – Hikam’ – Mother of Wisdom
▪ Married to Zaid bin Harithah – freed slave of Prophet
▪ She & her brother - reluctant – but agreed because of Prophet (SAW)
▪ Marriage wasn’t successful – divorced after a year
▪ Prophet (SAW) married her on command of Allah in 5 A.H
▪ “We joined her (Zaynab) in marriage with you” (33:37)
▪ She used to boast about this to the other wives of the Holy Prophet ‫ﷺ‬, saying: “Your families
arranged your marriages but Allah arranged my marriage from above the seven heavens.”
(Sahih Bukhari: 7420)
▪ The Prophet Muhammad (SAW) married to his cousin, Zainab Binte Jahash who was
divorced by Zaid bin Harithah, was an Arab slave who the Prophet Muhammad (SAW)
released and adopted him as a son.
▪ According to Arab traditions, an adopted son was regarded as a real son, and so his wife
could not be married.
▪ In order to break that taboo, the Prophet married Zainab (RA).
▪ She was 35 years old
Personality Traits
▪ generous – known as ‘One with the long arm’
▪ refused to take help after Prophet (SAW)’s death
▪ pious, modest & God-fearing o Incident of Maghafir
Death
▪ died at age of 53 in 20 A.H. during Umar’s caliphate
▪ first wife to die after demise of Prophet (SAW)
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Maimoonah bint Harith (RA)

Introduction
▪ Tribe – Amir bin Sa’sa of Najd

▪ Real Name - Barah
▪ Married twice before Prophet (SAW)
▪ First divorced by Masud bin Amr then widow of Abu Rahman
▪ Sister-in-law of Abbas, Prophet (SAW) married her on request of his uncle Abbas.
▪ In 7 AH – when Muslims went for Umra after treaty of Hudaibiya
▪ Last wife of Prophet (SAW)
Personality Traits
▪ Prophet (SAW) called her – ‘Symbol of Goodness’
▪ pious, generous & humble o Freed many slaves
▪ cared for rights of her relatives
▪ Ayesha (RA) said: ‘Maimoona was the most pious & the most regardful of her kith & kin
among the Prophet’s wives’ (Majma az-Zawaid)
Traditions narrated 76
▪ attained 3rd place in narrating ahadith
Death
▪ Died at age of 53 in 51 A.H. during Muawiyyah’s rule
Rehana bint Shamoon (RA)
▪ Tribe – Banu Quraizah (Jewish tribe)

▪ Married to one of her own tribe men
▪ Relationship with Prophet (SAW)
▪ became captive during battle with Banu Qiraizah
▪ she was amongst the enslaved and had become a widow at the time.
▪ Prophet (SAW) took her under his custody and offered her the chance to embrace Islam.
Moreover, he also told her if she was to accept Islam, he would marry her.
▪ She is known to have refused the offer out of love for her deceased husband and her
faith.
▪ eventually, she changed her mind and converted to Islam.
▪ Upon this news, the Holy Prophet (SAW) freed her and married her in 6 A.H.
Her position
▪ Generous, kind & helpful
Death
▪ Died during Prophets lifetime
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Juwayriyah bint Harith (RA)
▪ Tribe – al-Mustaliq
▪ Father – Harith bin Abi Zara – chief of al-Mustaliq
▪ Real Name – Barra
▪ Married to Musafe son of Safwan
▪ Killed in battle
▪ She became captive in 5 A.H.
▪ Prophet (SAW) paid her ransom and married her after seeing her nobility
▪ She was 21 years old. She was renamed ‘Juwayriyah’ by Prophet (SAW)
▪ She fell prisoner to the Muslims during the battle of Banu Al-Mustaliq, and she came to
the Prophet ‫ ﷺ‬to ask him to help her to manumit herself and buy her freedom. He offered
to buy her freedom and marry her, and she accepted. The Prophet ‫ ﷺ‬married her and
made her manumission her dowry. When the people came to know of that, they set free
their own prisoners, so as to honour the in-laws of the Messenger ‫ﷺ‬
▪ Significance and Personality Traits
▪ Blessing for her tribe
▪ Her tribe accepted Islam because of her
▪ Pious & devoted Muslim
▪ Known for long prayers & constant fasts o Learned Quran from Ayesha
Traditions narrated – 7
Death
▪ Died at age of 65 in 50 A.H.in Rabi ul Awwal, the year 50 A.H. She was buried in Jannat-
ul- Baqi
Mariyah Qibtiyah (RA)

▪ Prophet (SAW) sent letters to Kings & Rulers to invite them to Islam after Treaty of
Hudaibiya
▪ He sent letter to Muqawqis – ruler of Egypt – treated Prophet (SAW)’s envoy with respect
▪ He sent gifts & two girls who were of high status in Egypt to Prophet (SAW) one of them
was Maria Qibtiya (RA)
▪ Mother of his son Ibrahim who died in infancy
▪ Prophet (SAW) married Mariyah to show slaves can be married.
Character Traits
Pious lady
Death
Died 5 years after death of Prophet (SAW).
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Wives of the Prophet (SAW)

Part ‘b’ (4 marks Question)
Students are required to demonstrate understanding of their significance in the

teachings of Islam and in the lives of Muslims in part ‘b’
Past Paper Question, Examiner Report and Marking Scheme

(b)The Prophet’s employer was a woman who was successful in business. What
lessons can be derived from this for Muslims now? [4]
October/November 2017
Examiner Report:
Most candidates managed satisfactory answers to this question. The most common points
included the treatment of women, e.g., that Muslims can learn that women can and should
be allowed to work and can hold positions of stature in the workplace. Both men and women
can work together and maintain integrity and respect between each other.
Marking Scheme:
Candidates can offer various lessons and should give reasons for their answer. They could
say, e.g., that Muslims can learn that women can and should be allowed to work and can
hold positions of stature in the workplace. Those men working for them should not feel that
they are inferior in any way, as how well a person does their job is more important than who
employs them. Or that men and women can work together and can, and should, maintain
integrity and respect between each other
Guidelines
Examples:
Muslims can learn that→

• Women can and should be allowed to work (under certain boundaries and conditions)
• Can hold positions of stature in the workplace
• Those men working for them should not feel that they are inferior in any way, as how well
a person does their job is more important than who employs them. (Focus on quality of
work)
• Men and women can work together (under certain rules and restrictions observing Hijab
and modesty) E.g., of Ayesha (RA) taught companions behind veil
• They should, maintain integrity and respect between each other.
• E.g., Teachers in school, Pakistan Army Women Officers, (add any current example)
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(b) Taking two aspects of their relationship, explain how the marriage of the Prophet
and Khadija sets a good example for Muslim marriages today? [4]
May/June 2014
Examiner Report:
This was generally well answered with most candidates attempting to offer details of how
marriages now can be benefitted by the example of Khadija and the Prophet. Weaker answers
only mentioned one point or gave a general answer about loving and looking after each other.
Better answers picked out elements of their marriage and expanded on how they provided a
good example, such as the man being younger than the woman should not get in the way of
marrying someone pious and sincere, or that if men are finding their work stressful then their
wife should offer support to him rather than criticizing him.
Marking Scheme:
Candidates can take what they want from Khadija’s relationship with the Prophet, but they
should be able to say why that aspect of their relationship sets an example for others. They
could for example say that they had a love and respect for each other that people could learn
from today; she had her own business which the Prophet never stopped her from, and she
supported the Prophet through all his difficulties. She reassured her husband when he told her
about the revelation and never stopped believing he was telling the truth because she knew his
character. In times of difficulty people should be patient with each other and try to reassure
and support their partners. Candidates should choose two aspects and develop those points;
whilst developing answers candidates need to show application of it today.
Guidelines
Examples:
o They had a love and respect for each other (add example and lesson)
o Khadija (RA) had her own business which the Prophet (SAW) never stopped from. (add
lesson)
o She supported the Prophet (SAW) through all his difficulties. (add specific example and
lesson) In times of difficulty (such as…) people should be patient with each other
o She reassured her husband when he told her about the revelation (add lesson) If men are
finding their work stressful then their wives should offer support to him rather than
criticizing them
o She never stopped believing he was telling the truth because she knew his character. (add
lesson) They should try to reassure and support their partners (mention how)
o The man being younger than the woman should not get in the way of marrying someone
pious and sincere
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(b) ‘Aisha is a role model for Muslim women around the world.’ Say whether you agree or
Disagree with this statement, giving reasons for your answer. [4]?
May/June 2015
Examiner Report:
Many candidates failed to score highly as they opted to give statements about Aisha’s piety,
or her loyalty to her husband, rather than commenting on how her character and
accomplishments could be seen as an example for Muslim women today. Where it was
answered well, candidates showed excellent evaluation, e.g. in saying women now should
acquire education despite the Taliban preventing them from so doing; Muslim women can
learn that they should value education and pursue their independent thirst for knowledge by
going to school and college and maintaining their Islamic right for education for girls just as
much as boys; Aisha’s participation in the battle of the camel shows women of today to take
a more active part in society or to engage in politics.
Marking Scheme:
Candidates should say whether they agree with the statement or disagree with it, and
then give reasons for their answer. They could say, e.g., that she is a role model because
she was one of the main teachers of hadith, having narrated over 2000 hadith, and that men
and women came to learn from her but it didn’t take away from her religious obligations. Or
they could say that she is not a role model because e.g., men and women now need
modern role models that are more relevant to their lives so it is easier to understand them.
The Shi’i pointof view could also be mentioned, and valid answers with explanation should
be credited.
Relevant answers with reasons should be credited.
Guidelines
Examples:
Agree
❖ She is a role model because she was one of the main teachers of hadith, who
narrated over 2000 hadith
❖ Men and women came to learn from her but it didn’t take away from her religious
obligations. (Add more points to elaborate the answer)
❖ Women now should acquire education
❖ Muslim women can learn that they should value education and pursue their
independentthirst for knowledge by going to school and college and maintaining
their Islamic right foreducation for girls just as much as boys
❖ Aisha’s participation in the battle of the camel shows women of today to take a
more active part in society or to engage in politics
Disagree
❖ She is not a role model because
❖ Men and women now need modern role models that are more relevant to their lives; so it is
easier to understand them.
20
Reserved
(b) “The best of you is the one best to his wife.” Explain what the Prophet meant by
this statement and how it is relevant to Muslims now. [4]
Examiner Report:
Most answers to this question wrote general comments about being good to wives because
they look after you or because they are there when you need them.The most common points
included the treatment of wives, e.g., love and respect them, some examples written are that
partners should not lose their temper with one another, that husbands should aid wives, or
that husbands should offer to share their belongings with their wives. Ways in which they
could be loyal to each other.
Marking Scheme:
Candidates can offer any suggestions they want but should give explanation and reasoning
for their answers, which should be thoughtful and evaluative. They could say, e.g., that the
Prophet encourages men to look after their wives and that those with good character treat
their wife better than they treat others. Muslims should not compete in jobs or wealth but
rather in how well they treat their wife and family. Those who treat their wife well are those
who should have most respect. Candidates could go on to say that now many Muslims do
not treat their wives well, they treat them like slaves, or they beat them, but this is not what
the example of the Prophet teaches Muslim men about their relationship with their wives.
Guidelines
Examples:
• The Prophet encourages men to look after their wives

• Treat their wife better than they treat others
• Muslims should not compete in jobs or wealth but rather in how well they treat their wife
and family.
• Those who treat their wife well are those who should have most respect.
Current Examples:
• Muslims do not treat their wives well (different tortures)
• Treating like slaves, beat them, not fulfilling their rights (domestic abuse)
• Muslim men should follow the examples of the Prophet (SAW) about their relationship
with their wives.
• They should not treat them like slaves, or they beat them (consider them as partners not
slaves)
• They must fulfill rights of their wives, or should show mercy towards them. (add examples
how to do that)
21
Reserved
(b) Both wives (Ayesha and Hafsa) were narrators of Hadith. What can Muslims
learn from this about women and education? [4]
May/June 2020
Examiner Report:
Candidates seemed to have misunderstood this question to mean what lessons Muslims can
learn about marriage in general. The majority of answers wrote generally that wife should be
good to their husbands and look after them, be considerate of their needs, or that women can
get married at any age.
Few candidates wrote that these women were active Muslims (being pious and steadfast in
their faith, memorizing the Qur’an), each of them playing a role in society (taking part in
expeditions, being educated and teaching others) whilst still taking care of their husband at
home.
(b) From the example of Aisha, what lessons can be learnt about education in Islam? [4]
Marking Scheme:
Muslims can learn that being wives of the Prophet, and being pious and close to God
themselves, they still valued being educated, knowing the way the Prophet did things, trying to
understand the teachings of Islam, and then teaching others the rules about Islamic rites and
obligations, etc. This should also mean that women now should value education too, and whilst
they can still be good wives and Muslims, learning and passing on that knowledge is a valuable
22
Reserved
Descendants of the Prophet (SAW)

Students are required to recall, select and present relevant facts from the main elements of the faith
and history of Islam in part ‘A’.
Past Paper Questions and Examiner Report
(a) Write about the life of the Prophet’s daughter, Fatima.[10] May/ June-2021
(a) Write a detailed account of the lives of the Prophet’s daughters,
Zaynab and Fatima. Oct/Nov- 2018
(a) Write about the lives of Fatima and any one other of the Prophet’s (SAW) daughters.
May/ June- 2017
Candidates who attempted this question wrote correctly about two daughters, and included
Fatima in their selection as required by the question. Part (a) was generally answered
reasonably well, with candidates having far more material relevant to Fatima than to any of her
sisters, which was expected. Most candidates gave an introduction about the Prophet’s family
tree; while this was not necessary to the question only a small number were distracted by it at
the expense of relevant material. The weakest responses wrote about the Prophet’s daughters
entirely in relation to their husbands and the children they had, with very little about their lives.
(a) Give an account of the lives of the Prophet’s four daughters. [10] 2013-Oct / Nov-12
Candidates tended to focus on Fatima more than the other three daughters. In the weaker
answers, general points were given about the daughters being righteous and supportive of their
father, and many mixed up the names of the daughters, especially Zainab, Ruqayya and Umm
Kulthum. Some candidates did not know the names or biographies of all the daughters. Where
well, candidates answered gave a lot of detail about each daughter.
Answer must begin with the general introduction and details about each daughter to
be written in different paragraphs
Introduction: The Prophet (SAW) had seven children, three Sons and four daughters. All
three sons (Qasim, Abdullah and Ibrahim) were died in infancy. The daughters were Zaynab
(RA), Ruqqayah (RA), Umm-Kulthoom (RA) and Fatimah (RA).
Zaynab (RA) was the eldest daughter of the Prophet (SAW). She had born in 5th year of
marriage when he (Prophet SAW) was 30. She married to Abu al-Aas bin Rabi (Khadija ‘s (RA)
nephew and had two children, Ali and Umaymah. She became Muslim but her husband did not
initially. She stayed behind with him when the other Muslims migrated to Madinah. He fought in
Battle of Badr against the Muslims and was captured. Zaynab (RA) sent her mother’s necklace
for his ransom. The Prophet (SAW) recognized it and his eyes filled with tears. He consulted his
companions and returned the necklace and freed Abu-al-Aas on the condition that he sent
Zaynab (RA) to Madinah. She returned to her father in Madinah while her husband was freed
and returned to Makkah. Upon returning money to the people of Makkah, Abu-al-Aas became
Muslim and asked the Prophet to allow him to go back to Zaynab. She died a year later in 8AH,
as a result of sword wound inflicted by Hammad bin Aswad at the time she migrated to Madinah.
23
Reserved
Ruqayya (RA) was three years younger than Zaynab (RA). She married to Utbah, Abu
Lahab’s son. She wasn’t yet living with him when surah Lahab was revealed. Utbah was told to
divorce her by his father. She then was married to ‘Uthman (RA). They migrated to Abyssinia
twice. They migrated to Madinah before the Prophet (SAW). She had a son who died at the age
of 6 (after her own death). She was ill at the battle of Badr and ‘Uthman (RA) was told to stay
with her. She died in 2AH just at the time when Muslims were returning from the battle of Badr.
The Prophet (SAW) performed her funeral prayer.
Umm Kulthum (RA) was the third daughter of the Prophet (SAW) and was married to
Utaibah, Abu Lahab’s son before the prophethood. However, Abu Lahab became a bitter enemy
of the Prophet (SAW) after his Prophethood. Abu Lahab made his son to divorce her. Like
Ruqayya (RA) she was divorced by her husband before she went to live with him. She was
married to ‘Uthman (RA) after Ruqayya’s death.
Hence Uthman (RA) came to be known as Zul-Noorain (Possessor of two lights). She suffered
the boycott to Shib-i-Abi Talib. She stayed behind in Makkah, when her father migrated to
Madinah. she had no children. She died in 9th AH without any off spring.
Fatima (RA) was the youngest and most beloved daughter of the Prophet (SAW). She was
known by the title of Az-Zehra ‘The shining one’. She was born 5 years before prophethood.
She was the only daughter to outlive the Prophet. She was upset over the treatment he faced
by the Quraysh in Makkah.
Amr bin Maimun reported, ‘Once the Prophet (SAW) was in the state of prostration, Uqbah
bin abi Muait came and brought the intestines of the camel and threw them on the back
of the Prophet (SAW). The Prophet (SAW) did not raise his head from prostration till his
daughter Fatimah (RA) came and removed those intestines from his back.” (Bukhari). The
Prophet showed his affection for her and would visit her before he left on a journey and upon
returning. When she visited him, the Prophet (SAW) would stand up and kiss her, Fatimah (RA)
would do the same. Fatimah (RA) had a strong Resemblance to the Prophet (SAW), In Speech,
conversation and in manner of sitting. Once Fatima (RA) complained about Ali (R.A) that he is
planning to marry another woman, on hearing this, the Prophet (SAW) said, “Fatima is a piece
of my flesh who so causes her anger causes my anger”. (Agreed).
She was married to Ali (RA), Cousin of Prophet the (SAW). They Had 3 sons and 2 daughters.
Sons were Hassan and Hussain. The Shiah Imams were descendants of Ali (RA) and Fatimah
(RA).
Once she asked to the Prophet (SAW) to give her a servant, he refused and said to her, “May
I inform you something better than that? When you go to bed, recite ‘Subhan Allah,
‘Thirty-three times’, ‘Alhamdullah’ Thirty-Three Times,’ Allah –u-Akbar,’ Thirty-four
times.” (Sahih Bukahri).
She was the only daughter who supported Prophet (SAW) in the battles. The Prophet (SAW)
wounded in the battle of Uhad, Fatimah (RA) washed and dressed his wounds. At the time of
Battle of Trench, she along with other women prepared food during the long siege Fatima
accompanied Prophet (SAW) after treaty of Hudaibiyah when the Prophet (SAW went for Umrah
and also at the time of Conquest of Makkah.
When the Prophet was ill, she was upset that he was dying but she was pleased when she was
told that she would be joining him soon and would be the Mistress of Paradise. She died six
months after the Prophet (SAW) and she was 29 years at the time of her demise
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Descendants of the Prophet (SAW)

Part ‘b’ (4 marks Question)
Students are required to demonstrate understanding of their significance in the teachings of Islam
and in the lives of Muslims in part ‘B’
Past Paper Question and Examiner Report
(b) Explain the importance of the statement, ‘Daughters are a mercy (rahma)’.
2017-May / June -11
Candidates had plenty to say on the matter, and most were aware of the wider context both in the
time of the Prophet and in the modern world. Good answers wrote about daughters taking care of
their parents and the Prophet’s hadith about those who raise two daughters well will be in paradise.
Weaker answers gave general comments about daughters being buried alive before the advent of
Islam, and that daughters should be given love and education and treated the same as sons.
Guidelines
Examples:
• The Prophet had four daughters that in a time where daughters were not valued, and was
loving and kind to them. This shows the kind of relationship parents should have with their
daughters. (add examples or story and make a link)
• They should protect them and be supportive of them. Education and work should be made
available to them, and all daughters should be provided with equally opportunities. (as they all
become blessing for their parents in old age)
• Daughters in turn bring softness and care to a family, and are a means of salvation for parents
who look after them; “Whoever brings up two girls till they reach the age of puberty, he
and I will come on the Day of Resurrection like this,” (and he joined his blessed fingers.)
• Means of salvation from Hell-fire
• All valid responses would be credited.
25
Reserved
Past Paper Question and Examiner Report
(b) Can Muslims learn from the Prophet’s bond with Fatima? Give reasons for your answer.
2013- Oct / Nov -12
There was not much evaluation in this question with most answers saying that because the Prophet
loved Fatima then Muslims should do the same. Many gave descriptions of how she removed filth
from her father’s back that had been placed on it while he was praying. Better answers said that
Muslims now should not differentiate between how they treat their sons and daughters and should
give their daughters a lot of respect like the Prophet did, and that Muslims should not feel ashamed
when a daughter is born to them as the Prophet had four daughters, treated them well and showed
his love and affection for them.
Guidelines
Examples:
• The Holy Prophet (SAW) always respected Fatima (RA) by standing when she entered a room,
so Muslims should learn that they should not disrespect their daughters but rather honour them
and love them.
• Muslims should never prefer their sons over their daughters.
• The Prophet never mourned that he had daughters and no sons, so Muslims should not think
that sons are better than daughters, they should be happy at the birth of daughters the way they
are happy at the birth of sons.
• The Prophet (SAW) shared a special bond with Fatima (RA); it teaches Muslims that daughters
have special status in society.
• Fatimah (RA) was happy to have tidings that she would be the first to follow the Prophet (SAW)
after his death, it teaches Muslims about her love with her father. (add more details and make
a link)
• All valid responses to be credited.
Past Paper Questions and guidelines
(b) What can Muslims learn from the Prophet about the relationship between fathers and
daughters? [4]
2018 – Oct Nov – 12
Lessons could be that it is important for fathers to be compassionate with their daughters, that
they should love and respect them, and for daughters to show respect for their fathers. Examples
of how this could be done should be given. All valid responses to be credited.
26
Reserved
Past Paper Questions and Marking Scheme
(b) What can be learned from her life about the relationship between parents and children? [4]
May/ June-2021
Marking Scheme:
• The bond between the Prophet (SAW) and Fatima shows that mutual love and respect needs to
be nurtured between parents and children.
• Parents should love all their children, male and female, and treat them well.
• The way the Prophet (SAW) showed love and respect for his daughter and the way Fatima
always stood by her father hold great lessons for Muslims.
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WEEK 01
DAY 02 (Paper 01)
Life and Importance of Prophet Muhammad (S.A.W.W)
Birth and Childhood
• Prophet Muhammad was born on 12th Rabi ul Awwal 570 AD. His father Abdullah had died before
his birth. His mother Aamina, named him Ahmed and his grandfather Abdul Muttalib named him
Muhammad
• According to the custom of Arabia, new born were raised by wet nurses, away from the busy cities.
Therefore, keeping with the local tradition, the infant Muhammad’s (P.B.U.H) upbringing was
entrusted to Halima Saadia, who belonged to the tribe of Banu Sa’ad . Great blessing and good
fortune surrounded Halima and her family as long as Muhammad (P.B.U.H) stayed with her, they
were never short of food; and their flock yielded milk in abundance. Muhammad (P.B.U.H) remained
with Banu Sa’ad for five years, where he learned pure Arabic dialect he took pride in it, he said, “Verily
I am the most perfect Arab amongst you; my descent is from Quraish and my tongue is the tongue
of the Banu Sa’ad.
• After two years Muhammad (P.B.U.H) was brought back to his mother but there was an
epidemic(plague) in Makkah so she sent him back with Halima.
• When Muhammad (P.B.U.H) was about five years old, the Angel Gabriel came with another angel.
On this occaision, Prophet’s chest was opened and a clot of blood was taken out of his heart and it
was washed with Zam-Zam water. When Halima came to know about it, she got scared and returned
him to his mother.
• When Muhammad (P.B.U.H) was six years old, his mother took him to Madinah to visit the grave of
her husband. On their return journey she passed away at Abwa and was buried there.
• Umm Aimen, the slave girl brought Muhammad (P.B.U.H) to his grandfather Abdul Muttalib, who
brought him up with love and affection. When Muhammad (P.B.U.H) was eight years old, Abdul
Muttalib died, before his death he entrusted him to the care of his son Abu Talib. Abu Talib was very
kind to Muhammad (P.B.U.H); he was loving and affectionate his nephew. Allah says regarding this,
“Did he not find you an orphan and give you shelter (and care).” (Ad Dhuha 93:6) When he was a
boy, Muhammad (P.B.U.H) looked after the flocks of Abu Talib.
Meeting with Bahira
• At the age of twelve, Muhammad (P.B.U.H) accompanied Abu Talib on a trade journey to Syria. On
his way near Basra, he met a Christian monk named Bahira, who noticed the signs of prophethood in
him. He asked Abu Talib to take special care of his nephew and protect him. He also warned him not
to take the Prophet Muhammad to Syria as Jews would harm him. Therefore, Abu Talib sold his
merchandise at Basra and came back to Makkah.
Harb ul Fijar
• Between the years 580-590, a sacrilegious war broke out at the fair of Ukaz between the Quraish
and Hawazin tribes, despite the fact that war was forbidden during the Hajj season. Muhammad
(P.B.U.H) was 15 year old when he went to the battlefield. However he did not participate in actual
fighting, he helped by picking up stray arrows thrown by the enemy and giving them to his uncles. It
lasted for many years.
Half al Fadul
• Seeing the injustice and ravages of war, some tribes decided to form an alliance to protect the rights
of the oppressed and provide them with justice. For this purpose they assembled in the house of
Abdullah bin Jad’an , they agreed that if they found anyone either a native of Makkah, or an outsider
had been wronged they would help him against the aggressor till the stolen property was restored
to him. This alliance came to be called Half-al-Fudul (truce of Fudul). According to some it was named
after the names of the leading members of the alliance. Prophet Muhammad(P.B.U.H) was among
those who attended the meeting with his uncle Zubair bin Abdul Mutlib and was so impressed by its
noble objectives that he remained loyal to it. Later on he said,” I was present in the house of
Abdullah bin Judan at so excellent a pact that I would not exchange my part in it for a herd of red
camels; and if now in Islam. I were summoned unto it, I would gladly respond’’
Youth and Titles:
• Prophet Muhammad (P.B.U.h) led a virtuous life. He was considerate, kind, forbearing, patient, noble
hearted and a man of principles. He was honest and truthful and was known as “Sadiq” ( the Truthful
) and “Ameen” (the Trustworthy ) for these characteristics. Hazrat Sa’ad his busuness partner said:
“I was partner of Mohammad (P.B.U.H) in business. I always found him very honest in his dealings;
he never picked quarrels, nor made any false statement’’
On the occasion of the annual pilgrimage, Muhammad (P.B.U.H) used to supply water to the pilgrims
and look after their comforts. He was always fair and honest in his dealings.
Marriage :
• Khadijah bint Khuwalid, a wealthy widow in Makkah, had heard about the honesty of Muhammad
(P.B.U.H) and approached him for this purpose and sent her slave Maysera with him on a trade trip
to Syria.
• Prophet Muhammad (P.B.U.H) worked diligently and earned a great deal of profit. When they came
back, Maysera praised him for his honesty, Khadijah was very much impressed, and she proposed
marriage to him through her cousin Nafeesa, which he accepted after consultation with his uncle. At
the time of marriage in 595AD, Muhammad (P.B.U.h) was 25, while Khadijah was 40 years old. They
were blessed with four daughters; Ruqayyah, zaynab, Umm Kulthoom, and Fatimah and two sons
who died in infancy.
Fixing of the Black Stone
• When the Prophet was 35 year old, Quraish decided to repair Ka’bah, which had been damaged due
to floods. When the question of placing the nlack stone arose, a dispute started as every tribe was
eager to have the honour to install the black stone. The dispute was prevented by an elder who
suggested that the arbitration of the first person who entered the mosque the next morning should
be taken and all accepted the decision. Muhammad (P.B.U.H) happened to be the first person who
came to Ka’bah, and he accepted to arbitrate. Muhammad (P.B.U.H) placed the black stone in a sheet
and asked the leader of all tribes to lift it to the level where it was to be placed, and then he himself
deposited it in its place. Thus, Muhammad (P.B.U.H) was able to prevent a crisis with wisdom and
diplomacy, which could have led to bloodshed.
Meditation
• With age and growing understanding Hazrat Muhammad (P.B.U.H) became more and more fond of
solitude. He started retiring for days with a supply of dates, oatmeal and water into a cave in a mountain
(Jabal e Noor) outside Makkah, known as cave of Hira. There he pondered and mediated over the
condition of his people. These spells of loneliness and mediation became more frequent as he
approached the age of forty.
One day towards the end of Ramadan in 610 AD, he was in the cave of Hira, when angel Jibrael appeared
before him and revealed first five verses of Surah Alaq, thus he became a prophet at the age of 40.
3. (b) Why was his relationship with his wife Khadija important for him? [4]
• Khadija support of the Prophet financially and spiritually and being the first Muslim.
• Her support allowed him to spend time in seclusion.
• Seclusion prepared him for receiving revelations.
• Her maturity allowed her to console and believe in the Prophet when he received revelation
• .
WEEK 01
DAY 03(Paper 01)
Call to Prophethood / First Revelation
• With age and growing understanding Hazrat Muhammad (P.B.U.H) became more aware of the
corrupt society around him and it disturbed him greatly. He could not believe the polytheistic ideas of
the pagans of Makkah and often thought of God of his forefathers, Ibrahim and Ismail. He realized that
there is a force of truth beyond this world which must have power and control over the whole universe.
A few years before the conferment of prophethood, he became more and more fond of solitude. He
started retiring for days with a supply of dates, oatmeal and water into a cave in a mountain (Jabal e
Noor) outside Makkah, known as cave of Hira. There he pondered and mediated over the condition of
his people. These spells of loneliness and mediation became more frequent as he approached the age of
forty.
• One day towards the end of Ramadan(27th) in 610 AD, he was in the cave of Hira, when angel Jibrael
appeared before him and asked him to read. This was so sudden and unexpected that startled by the
strange voice, he answered’ “I cannot read”. Then he felt that he was being hugged and squeezed so
hard that he thought that he would die of suffocation. He was then released and the request to read
was repeated. “I cannot read”, said Muhammad (P.B.U.H) again. The angel again hugged him asked
him to read. Muhammad (P.B.U.H) was afraid of being squeezed a third time, so he asked: “What
shall I read?”
• The angel then recited the following verses.
“Read in the name of your Lord and Cherisher, Who created. Created man, out of a (mere) clot of
congealed blood. Proclaim! And your Lord is most bountiful, He who taught by (the use of) pen.
Taught man that which he knew not” (96:1-5)
Muhammad (P.B.U.H) recited these verses after the angel and the words were imprinted on his mind.
This was the first revelation and the beginning of Prophethood of Hazrat Muhammad (P.B.U.H). He
was then forty years old.
• Muhammad (P.B.U.H was greatly shaken by this experience and he ran out of the cave. Suddenly, he
heard a voice and raising his head in the sky, he saw the same angel in the sky filling the whole horizon
and saying: “O Muhammad (P.B.U.H) , you are the messenger of Allah and I am Jibrael.” Whichever
way he looked, he saw the same vision and heard the same voice. He stood there until the angel
disappeared.
• After the experience he came home and narrated the incident to Hazrat Khadija. She comforted him
and assured him that no harm could come to a man of his nature and that Allah would protect him
from all evils. Then she took him to her cousin Waraqa bin Naufal, who was a blind scholarly person
and had embraced Christianity.
After hearing what had happened to her husband in the cave of Hira, he said that it was the angel
Jibrael who had always brought revelations to previous messengers of God. He also informed her
that his enemies would turn the new Prophet out of his city.
(b)
• Yes, it was significant.
• being unable to read or write it would not have been possible for the Prophet to have
composed the Qur’an himself;
• the implication is that not being able to compose the Qur’an himself, it shows that the Qur’an
is from God;
• the Arabs had a strong oral tradition which allowed the Qur’an to be preserved through
memory alone;
• Since he could not read or write, therefore, he needed scribes for writing down the revelation
and later they became witnesses of the divinity of Quran.
• God did not want anyone else to be the Prophet’s (pbuh) teacher, as that would have meant
someone was superior to him in his knowledge of God. It was a miracle of God.
Preaching by the Holy Prophet (P.B.U.H)

After the prophet received his first revelation in the cave of Hira, he only told his wife khadija and her cousin
Waraqa bin Nawfal, about the event. Khadija was the first to accept the message. Waraqa confirmed the
prophethood, and for some days there was a break in revelation which is known as Fatrah tul wahi.
1. Secret Preaching:
The Holy Prophet (P.B.U.H) passed this time in restlessness and anxiety, until one day, he saw angel Jibrael
again, in the sky seated on a chair. The Holy Prophet (P.B.U.H) became frightened and rushed home. He
asked Khadija to cover him up. She covered him up, after which he received another revelation which said:
“O you wrapped up (in a mantle)!
Arise and deliver your warning!
And glorify your Lord . (74: 1-3)
In obedience to the command of Allah, the Holy Prophet (P.B.U.H) invited his friends and relatives to the
religion of Islam. He preached to them the oneness of Allah and warned them of the consequences of
following their evil ways. But, he did not, at this stage, make any public announcement.
• The first person to believe in him was his wife, Khadija, who accepted his message without any
hesitation.
• This was followed by the acceptance of Islam by ten years old, Ali, son of Abu Talib.
• The first freed slave to accept Islam was Zaid bin Haris.
• The first Person to become a Muslim outside the Prophet’s immediate family was his close friend,
Hazrat Abu Bakr, who invited many people to Islam and many prominent companions Muslim
through him.
• Khalid ibn Sa’id, a friend of Hazrat Abu Bakr, was guided through a dream in which he saw himself
being saved from fire by the Prophet. Hazrat Abu bakr R.A interpreted Khalid’s dream and he
accepted Islam.
Within a period of three years, while the Holy Prophet (P.B.U.H) was preaching his message in secret, about
forty righteous and God-fearing people accepted Islam. Among them were, Talha, Zubair, Jaffar, Usman,
Abdur Rahman bin Auf, Sa’ad bin Abi Waqas and Abdullah bin Masud.
These early converts were the people who had witnessed the Prophet’s (P.B.U.H) private and public life very
closely and had arrived at the conclusion that such a gentle and honest person could not mislead the people.
The house of Zaid bin Arqam became the first preaching centre of Islam, where the Prophet (pbuh) met
these early converts and taught them the revelations he received. Muslims prayed twice in a day and would
often go to the mountains outside Makkah to worship secretly.
• None of the Holy Prophet’s (P.B.U.H) uncles accepted Islam. Abu Talib gave protection to the Holy
Prophet . Abu Lahab believed that his nephew was self-deceived.
2. Preaching to Banu Hashim:

After the revelation of the verse, “And warn your nearest relatives.” (26:214)
• the Holy Prophet (P.B.U.H) called Hazrat Ali and asked him to prepare a meal and assemble the Banu
Hashim. Hazrat Ali R.A did what he was told and most of the clan of Hashim came to the meal, about
forty of them. After the meal Abu Lahab said to everyone, ‘Your host has placed a spell upon you’
and with that they dispersed before the Holy Prophet (P.B.U.H) could say more.
• The next day, the Holy Prophet (P.B.U.H) asked Hazrat Ali R.A to do the same and invited his kinsmen
for a meal; but this time he made sure he addressed them. ‘ O sons of Abd-ul-Mutalib ! Allah has
commanded me to call you unto Him. Which of you, then, will help me in this, and be my brother
and my successor?’
When no one responded, the young Hazrat Ali R.A spoke up and said, “O Prophet of Allah, I will be
your helper in this. I will fight him who fights you”.
• The men laughed at the Holy Prophet (P.B.U.H), but from among the women, the Holy Prophet’s
(P.B.U.H) aunt, Safiyah, accepted Islam as her son Zubair had done. Umm-al-Fadl, the wife of the
Holy Prophet’s (P.B.U.H) uncle Abbas, and her sisters Maymunah, Salma, and Asma also came into
the faith.
3. Open Preaching:
Soon afterwards he received another revelation through which the Holy Prophet (P.B.U.H) was given the
order: “Expound openly what you are commanded and turn away from those who join false gods with
Allah.” (15:94)
• Following this command, the Holy Prophet (P.B.U.H) assembled the people of Makkah at the Safa hill
and said to them: “O Quraish, if I were to tell you that a large army has gathered on the other side
of his mountain and is ready to attack you, would you believe me?” They all said that they would,
since they had never heard him tell a lie. But when he asked them to believe in one Allah and his
Prophethood, they became angry and some of them shouted: “You have gone mad”.
• Abu Lahab, one of his uncles, said, ‘may you perish forever, did you call us for such a thing?’. The
Holy Prophet (P.B.U.H) was shocked at the harsh response and the rejection by the Makkans. Allah
comforted him by revealing the following verses regarding the punishment awaiting Abu Lahab: ‘May
the hand of Abu Lahab perish, doomed he is. His wealth and his properties shall not safe him; he
shall be thrown into a flaming fire of hell.’(111:1-3)
After this, all of them dispersed.
The Holy Prophet (P.B.U.H) now started to address the people in public and private gatherings and on
approach routes to Makkah which were used by pilgrims to the Holy city. His efforts were successful and
people started embracing Islam. After this event the prophet and his followers had to face persecutions
which continued until they migrated to Madina.
3.(b)
• yes, it was significant

• because the message was new and so the Prophet and his closest followers needed time to get used
to it.
• Also, they did not know how the Quraysh would react so it was better to wait until they had some
strength in numbers before openly preaching.
• It was also better to wait until they were guided by God to preach Islam openly as the Prophet (pbuh)
always followed divine instructions.
• It symbolises the importance of Spiritual and Mental Jihad. While they were secretly preaching, they
capitalised on their intellect, character and habits. It was the secret preaching due to which
Muhammad (PBUH) garnered support that lifted Islam.
WEEK 01
DAY 04 (Paper 01)
Migration to Abyssinia
• The Persecution and hostilities of the Quraish started slowly but by the middle of fifth year of
prophethood/615 AD, they became intense. Some of prophet’s followers were persecuted to death
e.g Sumayya and her husband Yasir.
It was at this time that surah Zumar was revealed: “Good is for those who do good in this world,
and Allah’s earth is spacious. Only those who are patient shall receive their rewards in full, without
reckoning.”(39:10)
After this revelation, the Prophet allowed the Muslim converts to migrate to Abyssinia, where the
King Ashamah, who held the title of Negus(Najashi), was a just man.
• The first group of Muslims who migrated were a group of 12 men and 4 women, including the
Prophet’s (P.B.U.H) daughter Ruqayyah and her husband Hazrat Usman. After a long journey on a
boat, they reached the capital, Aksum, where they had the freedom to practice their religion.
• That same year in the month of Ramadan, the Prophet (P.B.U.H) was by the Ka’aba when he started
to recite the verses of Surah al-Najam, as they were revealed to him, in the presence of many
idolaters. The Impact of the word of Allah was such that, spellbound, they fell in prostration. News
of this event was mis-reported in Abyssinia, and the migrants, led to believe that the whole of Makkah
had accepted Islam, made their way back. On reaching back Makkah, they realized that the news was
not true. The Quraish had heard reports about the good treatment to the migrants whilst in Abyssinia
and, in their fury, they redoubled their persecutions.
• Seeing the plight of the Muslims, the Holy Prophet (P.B.U.H) allowed them a second migration. This
time the group leaving Makkah was large. There were 83 men and 19 women who secretly made the
journey led by the Prophet’s (P.B.U.H) cousin Jafar ibn Abu Talib. They included Hazrat Sawdah and
her husband Sakran, Zubair, Abu Ubaidah bin Jarrah, Abdur Rehman bin Auf etc.
• The leaders of the Quraish, rather than celebrating the departure of these Muslims from Makkah,
were furious and determined that they should not be left in peace to settle and, perhaps, even
increase their number by preaching Islam in Abyssinia. Hence, they planned to send a delegation of
two men, Amr bin Aas and Abdullah bin Rabiyya, with some gifts to the king to request him to hand
over the emigrants to them. The sole purpose of this two-man delegation was to slander the faith of
Islam in the eyes of the Christian King Negus.
They appealed to the generals first and then to Negus himself, saying: “Some foolish young men and
women of our people have taken refuge in this kingdom. They have left their own religion, not for
your, but for one they have invented, one that is unknown to us and to yourselves. We beg you
to restore them (to their elders)”
• Negus, being a just ruler, asked the Muslims to explain themselves before he reached a decision
about whether or not he would return them to the Quraish. Jafar ibn Abu Talib, who was an eloquent
speaker, stepped forward and answered:
✓ “O King! We were ignorant people and we lived like wild animals. The strong among us lived by
preying upon the weak. We obeyed no law and we acknowledged no authority save that of brute
force. We worshipped idols made of stone or wood, and we knew nothing of human dignity.
✓ And then God, in His Mercy, sent to us His Messenger who was himself one of us. We knew about
his truthfulness and his integrity. His character was exemplary, and he was the well-born of the
Arabs.
✓ He invited us toward the worship of One God, and he forbade us to worship idols. He exhorted us
to tell the truth, and to protect the weak, the poor, the humble, the widows and the orphans. He
ordered us to show respect to women, and never to slander them. We obeyed him and followed
his teachings.
✓ Most of the people in our country are still polytheists, and they resented our conversion to the
new faith which is called Islam. They began to persecute us and it was in order to escape from
persecution by them that we sought and found sanctuary in your kingdom.”
• When Negus asked for an example of the Prophet’s (P.B.U.H) message, Jafar choose well and recited
Surah Maryam, verses 17-26, about Hazrat Maryam the mother of the Prophet Isa nad his miraculous
birth without a father.
It is said that when Jafar finished, the recitation, Negus and his entire court had tears in their eyes.
Negus said:
"By God this and Gospel are the lights of one candle".
Thereafter he returned the gifts, sent by the leaders of the Quraish and told them that even if they
offered him a mountain of gold, he would not hand over the people who had sought his refuge.
• When the envoys of the Quraish came back to Makkah unsuccessful, it infuriated the Quraish and
they intensified their persecutions of the believers remaining in Makkah. It was at this time that the
Prophet’s uncle Hazrat Hamza and Hazrat Umar ibn al-Khattab entered the fold of Islam.
4. (b) Why did the people of Makka pursue these Muslims? [4]
• The Makkans wanted to destroy the new faith, as it threatened their own religious and economic
stability and therefore, did not want the Muslims to escape and for Islam to flourish.
• The Makkans had fears due to the increasing number of Muslims and the this migration encouraged
those to accept Islam who previously feared persecutions.
• They wanted to bring emigrants back and persecute them in order to discourage others from
accepting Islam.
• The success of this Migration was a threat to their political leadership in Arabia. This migration also
threatened their economic prosperity.
4(b) What was the importance of making this migration at that time? [4]
• The migration to Abyssinia was a significant event which can be described at the first major political
move taken by the Holy Prophet pbuh..
• The migration to Abyssinia made the feelings of unity among Muslims stronger;
• the emigration to Abyssinia gave the Muslims a chance to carry the message of Islam further and
out of Arabia.
• The migration provided practical training during the Holy Prophet’s pbuh lifetime for the
establishment of a Muslim society in which the Prophetpbuh did not live.
• The Muslims came to know that there were places where they could seek shelter and protection
from the persecution of the Quarish.
• It ultimately gave birth to the idea of a greater migration to Madina.

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Quranic Passages

All Three Categories

Part ‘a’ Main Theme(s)

Part „a‟ Part „b‟

Major Themes of the Holy Quran

Part ‘a’ References Part ‘b’ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Baqarah (2:21-22)

 The Prophet (S) is narrated to have said, “Do not

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Alaq (96: 1-5)

Part „a‟: Reference: Part „b‟: Example:

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Zilzal (99-1-8)

Part „a‟: Reference: Part „b‟: Examples:

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Naas (114:1-6)

Part„a‟ Reference Part „b‟: Example:

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Ash-Shura (42:4-5)

Part ‘a’ References Part ‘b’ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Baqarah - Ayat-ul-Kursi (2:255)

Part „a‟ References Part „b‟ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Part „a‟ References Part „b‟ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Fussilat (41:37)

Part „a‟ References Part „b‟ Examples

 “It is not permitted to the Sun to catch up the

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Part „a‟ References Part „b‟ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance and Impact of these Themes in Muslims Life

Surah Al-Duha (93)

Part ‘a’ References Part ‘b’ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Theme of the Surah:

Importance of the theme:

Part ‘a’ References Part ‘b’ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance of the theme:

Part ‘a’ References Part ‘b’ Examples

Part-a: briefly describe the main theme(s) in each Passage.

Importance of the theme:

Part ‘a’ References Part ‘b’ Examples

Importance of the theme:

Part ‘a’ References Part ‘b’ Examples

Reference:  Muslims can find comfort through this Surah when

Part-a: briefly describe the main theme(s) in each Passage.

Importance of the theme:

Arrival & Welcome to the Prophet (SAW)

Main Events of first year in Madinah