COMSATS University Islamabad

HUM112 Islamic Studies

Lecture 1 Handouts

DEFINITION OF ISLAM:
LITERAL MEANING:
Islam is derived from the Arabic root "Salama": peace, submission and obedience. In the
religious sense, Islam means submission to the will of God and obedience to His law.
Everything and every phenomenon in the world other than man is administered totally by
God-made laws, i.e. They are obedient to God and submissive to his laws, they are in the
State of Islam.
Submission to the good will of God, together with obedience to His Law, i.e., becoming a
Muslim, is the best safeguard for man's peace and harmony.
The other literal meaning of the word "Islam" is "peace." This signifies that one can achieve
real peace of body and of mind only through submission and obedience to Allah. Such a life
of obedience brings peace of the heart and establishes real peace in society at large.

Distinguishing Qualities of Islam

[1] UNITY IN INJUNCTIONS:

There are explicit texts in the Qur'an as well as the Hadeeths of the Prophet (PBUH) which
indicate that all religions called to the same basic principle, to worship Allah alone in
exclusion to all others. Allah sent prophets to mankind, and each one’s message abrogated the
one prior to it, from the prophet hood of Noah (u) until the commissioning of Muhammad
(PBUH). The Messenger of Allah (PBUH) said:

“Indeed I am to the other prophets as is a man who built a house beautifully and perfectly,
except one brick which was not placed in its corner. People circle and admire it, but say, ‘If
only a brick was put in this place!’ I am that brick, and I am the last of all prophets.” [al-
Bukhari]

No prophet or messenger of Allah will appear after Muhammad (PBUH). The only exception
to this is Jesus (u). When the Final Hour draws near, he will descend to the earth and fill it
with justice and equity as it was filled with oppression and tyranny. He will not convey a new
religion, but rather he will rule with Islam.

So Islam is not a new religion. It is a continuation of Divine revelations. According to Islam,

religions are not to compete with one another because all religions came from Allah for the
purpose of guiding. Islam is both a religion and a complete way of life.
[2] EVERLASTING RELIGION:
Islam has abrogated all previous religions, and it is the last religion which Allah chose for
humanity. Allah will not accept anything else from His slaves. Allah (SWT) says:
(And We have sent down to you (O Muhammad (PBUH) the Book (this Qur'an) in truth,
confirming the Scriptures that came before it and a witness over them.) [5:48].

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Because it is the last religion, Allah has promised to preserve and guard it from all distortions
until the Day of Judgment, contrary to previous religions which were sent at specific times to
specific people. Allah (SWT) says:
(Indeed it is We who have sent down the Reminder (i.e the Qurán and Sunnah ) and indeed it
is We who will guard and protect it.) [15:9]
[3] COMPREHENSIVE AND COMPLETE RELIGION:
The religion of Islam completed and perfected the legislations which came before it. As these
religions were meant only for a specific nation and time, they are not suited for the present
world and times. Islam, a universal and eternal religion perfected and completed those aspects
which were limited to past peoples and times, affirming those aspects suitable for all times
and peoples. Allah (SWT) says:
(This day, I have perfected your religion for you, completed My Favor upon you, and have
chosen for you Islam as your religion.) [5:3]
For this reason, it is the best religion. Allah (SWT) says:
(You [Muslims] are the best of peoples ever raised up for mankind; you enjoin all that Islam
has ordained and forbid all that Islam has forbidden, and you believe in Allah. And had the
People of the Scripture [Jews and Christians] believed it would have been better for them;
among them are some who have faith, but most of them are disobedient and rebellious.)
[3:110]
Islam is A complete religion not only from spiritual aspect, but also a religion of physical and
social life. In other words, Islam does not separate the spiritual life from the materialistic life.
Man in Islam is soul and body the soul has its needs and the body has its needs, and all needs
should be organized and satisfied.
[4] UNIVERSAL RELIGION
Islam is a global religion that addresses all of humanity. It was not revealed for a specific race
or class, but rather one in which all people are regarded as equal. There is no segregation
based upon color, language, location, and lineage; rather, it is based upon specific beliefs
which all people share, keeping them united. Whoever believes in Allah as the One and only
true Lord, that Islam is the correct religion and that Muhammad (PBUH) is the last
messenger, he is regarded as a Muslim, irrespective of race, color or ethnicity. Allah says:
(And We have not sent you (O Muhammad (SAW)) except as a giver of glad tidings and a
Warner to all humanity.) [34:28]
As for the previous messengers, they were sent to their specific nations.

[5] PERFECT RELIGION

The legislations and teachings of Islam are from Allah; thus they are unchangeable. They are
unlike human legislations which contain mistakes, shortcomings and are continuously
influenced by exterior factors, of which are surroundings, culture, tradition and society. This
is something which can be clearly witnessed at present. Man-made legislations and systems
are unstable, often needing revision and change. What suits one society may not suit another,
and what suits one-time period may not suit another. The legislations and systems of a
capitalist society, for example, are not suitable in a communist society. Anyone who tries to
introduce legislations and systems into a particular society must take their particular goals and
views into consideration.

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As for the legislation of Islam, it is, as we described, of a divine origin. The one who
legislated it is the Creator of all things, the One who knows what best suits their particular
conditions and what rectifies their affairs. No one, no matter what status and station he may
achieve, has the right to oppose, change, add, or omit from this legislation. Allah says:
(Is it the judgment of (the Days of) Ignorance that they seek? And who is better in judgment
than Allah for a people who have firm belief.) [5:50]

[6] AN APPLICABLE RELIGION TILL THE DAY OF JUDGEMENT

The religion of Islam is a religion whose texts are general, making it suitable for all times and
places. It has introduced general principles and teachings which are unalterable; they are not
influenced by the passage of time or change of locality, whether they be principles dealing
with belief, such as the belief in Allah, His Angels, Books, Messengers, the Last Day, and
Predestination; or principles of worship, such as the specific actions of prayer and their
timings, the amount to be given in Zakaah (obligatory charity) and to whom it is to be given
to, the time of the obligatory Fast, and the characteristics, time and regulations of Hajj.
Every new matter which should appear in the world must be made in light of the Qur'an and
authentic Sunnah of the Prophet (PBUH) in order that it be given a ruling. If a clear ruling
cannot be taken from the Qur'an and Sunnah of the Prophet (PBUH) regarding the issue, the
pious, god-fearing scholars should exert their effort to derive a textual-based ruling, keeping
the Muslim's interest in mind, and to consider the conditions of his age and society.
[7] A RELIGION OF EQUALITY
There are no prejudices in the religion of Islam. Every item of its legislation applies to
everyone; there is no difference between the rich and poor, noble and commoner, ruler and
subject or white and black. Everyone is equal in relation to the implementation of Shari'ah
law.
During the time of the Prophet (PBUH) a woman from the clan of Makhzoom from the tribe
of the Quraish (the most noble clan of the most noble tribe) committed theft.
Some of those around him said, “Who will intercede with the Messenger of Allah (PBUH) on
her behalf?” Others said, “Who can be so bold other that Usaamah bin Zaid, the beloved of
the Messenger of Allah.” Usaamah tried to intercede, but the Prophet (PBUH) replied, “Do
you trying to intercede in one of the set punishments of Allah?”
He then stood and addressed them, saying:
“O People, the thing which destroyed those before you were that if one of their noble
committed a theft, they did not punish him, but if one of their common folk stole, they
established Allah’s fixed punishment upon him. By Allah, if Fatimah, the daughter of
Muhammad, committed a theft, I would cut her hand off. [Muslim]
[8] UNCHANGEABLE RELIGION
The textual sources of the religion of Islam are still present today in their original forms, free
from any omission, addition, or substitution. The main sources of the religion of Islam are the
Qur'an and the Sunnah of the Messenger (PBUH).
The Qur'an at present is still in its original form, as it was revealed to the Prophet Muhammad
(PBUH), with the same letters, verses, and chapters. It has not been altered in the least.
Difference between religion and deen
The Holy Quran has described Islam as ad-deen which is generally translated in English as
religion.

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In the light of what has been stated above, it should be clear that this supposed English
equivalent is not only incorrect but distorts and vitiates the true significance of deen. The
word mazhab has not been used anywhere in the Quran. It is, therefore, not proper to term
Islam as a religion or mazhab. Mazhab, in the literal sense, means a passage or path made by
man, and deen is that code, law or system which one gets from Allah.

TAWHEED: FAITH IN THE UNITY OF GOD

IMPORTANCE:
The most fundamental and the most important teaching of Islam is faith in the prophet
Muhammad (peace be upon him) is faith in the unity of God. This is expressed in the primary
kalima of Islam as La ilaha illallah "There is no deity but Allah". This beautiful phrase in the
bedrock of Islam, its foundation and its essence. It is the expression of this belief which
differentiates a true Muslim from a kafir (unbeliever), a Mushrik (one who associates others
with God in His divinity), or a Dahriya (atheist). The acceptance or denial of this phrase
produces a world of difference between man and man. The believers in it become one single
community and those who do not believe in it form the opposite group.
Allah (SWT) has mentioned Tawheed in two different and separate ways and styles in Quran:
“And We did not send any Messenger before you, but We revealed to him (saying): none has
the right to be worshipped but I (Allah), so worship Me (Alone).” [Al-Anbiya:25]

And at another place in Quran Allah (SWT) mentioned,

And verily, We have sent among every Ummah (nation) a Messenger (proclaiming):
“Worship Allah (Alone), and avoid (or keep away from) Taghut.” [An-Nahl:36]

Both statements are diverse ways of proclaiming His Oneness and complete one another. At
another place, He mentioned the name of His Prophet Hazrat Noah (AS) and His
proclamation of Tawheed as,
“Indeed, We sent Nuh (Noah) to his people and he said: “O my people! Worship Allah
(SWT)! You have no other Ilah (God) but Him.” [Surah Al-Araaf:59]
Repeatedly stating the subject of Tawheed in diverse ways and styles at different places in
Quran indicates the emphasis and importance on the belief of Tawheed. Allah (SWT) used
the exact statement for other Prophets in Quran regarding Tawheed.

“And to 'Ad (people, We sent) their brother Hud. He said: “O my people! Worship Allah
(SWT)! You have no other Ilah (God) but Him.” [Al-Araaf:65]

“And to Thamud (people, We sent) their brother Salih (Saleh). He said: “O my people!
Worship Allah (SWT)!! You have no other Ilah (God) but Him.” [Al-Araaf:73]

“And to (the people of) Madyan, (We sent) their brother Shu'aib. He said: “O my people!
Worship Allah (SWT)!! You have no other Ilah (God) but Him.” [Al-Araaf:85]

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So, Allah (SWT) continued to mention the Oneness of Him, as the kalima of Tawheed begins
with “La” which means negation. So, one negates every other false God before accepting the
oneness of Allah (SWT).

“And (remember) Hazrat Ibrahim (AS) when he said to his people: “Worship Allah (Alone),
and fear Him, that is better for you if you did but know.” [Al-Ankaboot:16]

“But the Hazrat Messiah Isa (AS) (Jesus) said: “O Children of Israel! Worship Allah, my
Lord and your Lord.” Verily, whosoever sets up partners (in worship) with Allah (SWT), then
Allah (SWT) has forbidden Paradise to him, and the Fire will be his abode.” [Al-Maeda:72]

“Say (O Mohammad): “But in truth He (Allah) is the only one God. And truly I am innocent
of what you join in worship with Him.” [Al-Anaam:19]

So, till last messenger the message of Oneness of Allah (SWT) was sent to mankind which
shows its high importance.
The Meaning of the ‘Kalima’
In the Arabic language the word ilah means ‘one who is worshipped’, i.e. a being which on
account of its greatness and power be considered worthy to be worshipped, to be bowed to in
humility and submission The conception of ilah also includes the possession of infinite
powers. It also conveys the sense that others are dependent upon ilah and that he is not
dependent upon anyone else. The word ilah also carries a sense of concealment and mystery,
that is, ilah would be a being unseen and imperceptible. The word khuda in Persian, deva in
Hindi, and god in English bear, more or less, similar signification. Other languages of the
world also contain words with a like sense.
The word Allah, on the other hand, is the essential personal name of God. La ilaha illallah
would literally mean "There is no ilah other than the One Great being known by the name
"Allah". It means that in the whole of the universe, there is absolutely no being worthy to be
worshipped other than Allah, that it is only to Him that heads should bow in submission and
adoration, that He is the only Being possessing all powers, that all powers, that all are in need
of His favor, and that all are obliged to solicit His help. He is concealed from our senses, and
our intellect fails to perceive what He is.

Tawheed is the highest conception of godhead, the knowledge of which God has sent to
mankind in all ages through His prophets. It is essential that all these divine attributes and
powers must vest in one being-it is virtually impossible for two or more personalities having
all the powers and attributes equally to co-exist. They are bound to collide. Therefore, there
must be one and only one Supreme Being having control over all others. You cannot think of
two governors for the same province or two supreme commanders of the same army!
Similarly, the distribution of these powers among different deities, for instance, that one of
them is all knowledge, the other all providence and still another life-giver-and each having
independent domain in his own field-is unthinkable. The universe is an indivisible whole and
each one of such deities will be dependent upon others in bound to occur. And if this happens,
the world is destined to go to pieces. These attributes are also not transferable. It is not
possible that a certain attribute might be present in a certain deity at one time and at another
time it be found in another deity. A divine being who is incapable of remaining alive himself
cannot give life to others. The one who cannot protect his own divine power is definitely
unsuited to govern the vast limitless universe.

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Thus the greater you reflect upon the problem, the firmer would be your conviction that all
these divine powers and attributes must exist in one end the same Being alone. Thus
polytheism is a form of ignorance and cannot stand rational scrutiny. It is a practical
impossibility. The facts of life and nature do not fit into that explanation. They automatically
bring man to Reality, i.e. Tawheed (the Unity of God).
Now keeping in view this correct and perfect conception of God, cast a searching glance at
this vast universe. imagine- using all your knowledge can comprehend-anyone possessing
these attributes. The sun, the moon, the stars, animals, birds or fishes, matter, any man or a
group of men-does any of them possess these attributes?
Certainly none! For everything in the universe is created, is controlled and regulated, is
dependent on others, is mortal and transitory, is not self-acting and self-propelling-its
slightest movements are controlled by an inexorable law and it cannot deviate from that law.
This is the meaning of ‘La ilaha,’ i.e. there is no god ; no human and material object
possesses the divine power and authority deserving worship and obedience.
The Creator of this grand universe, the Controller of its superb Law, the Governor of its
serene rhythm, the Administrator of all its working: He is Allah, the Lord of Universe and has
none as associate in His Divinity. This is what "illallah" (but Allah) means.
This knowledge is superior to all other kinds of know ledge and the greater You exert, the
deeper will be your conviction that this is the starting-point of all knowledge. In every filed of
inquiry-may it be that of physics chemistry, astronomy, geology, biology, zoology,
economics, politics, sociology, or humanities, you will find that the deeper you probe, the
clearer become the indications of the truth of La ilaha illallah, in every field of knowledge
and inquiry. It is this concept which opens up the doors of knowledge with the light of reality.
And if you deny or disregard this reality, you will find that at every step you meet
disillusionment, for the denial of this primary truth robs everything in the universe of its real
meaning and true significance. The universe becomes meaningless and the vistas of progress
get blurred and confused.
The Three Types of Tawheed
Tawheed-ar-Rububiyya
A confession with your heart that the Creator (of everything) is Allah, subhana watala, it is
that you have to say: "I testify that the Creator of all the universe, including the stars, the
planets, the sun, the moon, the heavens, the earth with all its known and unknown forms of
life, is Allah. He is the Organizer and Planner of all its affairs. It is He Who gives life and
death, and He (i.e. Allah Alone) is the Sustainer, and the Giver of Security, etc." And this is
called your confession for the "Oneness of the Lordship of Allah," Tauhid-ar-Rububiyya.

• This category is based on the fundamental concept that Allah (SWT) alone caused all things
to exist when there was nothing.
• He sustains and maintains creation without any need from it or for it and He is the sole Lord
of the universe and its inhabitants without any real challenge to His sovereignty.
• In Arabic, the word used to describe this creator sustainer quality is Rububiyah which is
derived from the root "Rabb" (Lord). This is proved by Allah’s (SWT) statement in Surah Al-
Fatihah, verse one where He says, “[All] praise is [due] to Allah, Lord of the worlds
[mankind, jinn and all that exists]”.
• According to this category, since God is the only real power in existence, it is He who gave
all things the power to move and to change.

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Tawheed-al-Uluhiyya
A confession with your heart that you have to say: "I testify that none has the right to be
worshipped but Allah Alone." The word "Worship" (i.e. Ibadah) carries a great number of
meanings in the Arabic language: It conveys that all kinds of worship are meant for Allah
(and none else, whether it be an angel, Messenger, Prophet Jesus - son of Mary, Ezra,
Muhammad, saint, idol, the sun, the moon and all other kinds of false deities). So pray to
none but Allah, invoke none but Allah, ask for help from none (unseen) but Allah, swear by
none but Allah, offer an animal as sacrifice to none but Allah, …etc. and that means, -- all
that Allah and Allah’s Messenger, saaws, order you to do (in Qur’an and in As-Sunna [legal
ways of Prophet Muhammad ]) you must do, and all that Allah, s.w.t, Allah’s Messenger
forbid you, you must not do. And this is called (your confession for the) "Oneness of the
worship of Allah", Tauhid-al-Uluhiyya. And that you (mankind) worship none but Allah,
subhana watala. Those whom they invoke besides Allâh have not created anything, but are
themselves created. [The Noble Qur'an 16:20]
Tawheed-al-Asma was-Sifat
A confession with your heart that you have to say: "O Allah! I testify that all the best of
names and the most perfect qualities with which You have named or qualified Yourself in
Your Book (i.e. the Qur’an) or as Your Prophet Muhammad (saaws) has named or qualified
You, with his statement, I confirm that all those (names and qualifications) are for You
without changing their meanings or neglecting them completely or giving resemblance to
others." As Allah, swt, said:
"There is nothing like unto Him and He is the All-Hearer, the All-Seer." (v.42:11)
This holy Ayat (verse) confirms the quality of hearing and the quality of sight for Allah,
subhana watala without resemblance to others, and likewise. Allah, subhana watala, also said:
"To one whom I have created with Both My Hands," (v.38:75) And Allah also said:
"The Hand of Allah is over their hands." (v. 48:10)
This confirms two Hands for Allah, swt, but there is no similarity for them. Similarly Allah,
swt, said:
"The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne." (v.20:5)

Shirk - The Unforgivable Sin

“And indeed, it has been revealed to you (O Mohammad), as it was to those before you: "If
you join others in worship with Allah (SWT), (then) surely (all) your deeds will be in vain,
and you will certainly be among the losers.” [Az-Zumar:65]

This was said to Prophet Mohammad (PBUH), that even if you do shirk with Allah (SWT)
then all of your good deeds will be wasted.

“Verily, Allah (SWT) forgives not that partners should be set up with Him, but He forgives
what is less than that to whomever He wills...” [An-Nisa:48]

These references of ayahs from Quran shows that Shirk is an unforgivable sin. Hazrat Noah
(AS) said to his people; Even if you seek repentance, not only Allah (SWT) forgives you but
He will send rain from the sky, He will give you prosperity, He will increase your wealth and
children and He will bestow upon you gardens and rivers.

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This shows that if someone has committed the sin of shirk and then seek repentance on it
from then Allah (SWT) forgives him but if someone dies on the belief of shirk then surely, he
will meet the fire in Hell.

Now a question arises, why Shirk is so unforgivable sin?

Shirk is to associate someone other than Allah (SWT) in those aspects which are unique to
Allah (SWT) and His exclusive right. Shirk is to worship created beings like Allah (SWT) is
worshipped, to venerate created beings like Allah (SWT) must be venerated, and to assign a
portion of His divinity to someone else.
So, at the day of judgement Allah (SWT) will ask that person who did shirk that as you have
done this deed for another person or god other than Me then ask the reward of it from that
false God.

In the Bible, it is mentioned that at the day of judgement, people will come to Prophet Jesus
and will ask him that O Lord, O Lord, we did charity in Thy name and they will mention their
good deeds in Prophet Jesus’s name. While Prophet Jesus will say that get away you evil
doers, I even don’t know you?

And in Quran, Allah (SWT) has mentioned that on day of Judgement when people will come
to Prophet Jesus, Allah (SWT) will ask Prophet Jesus, “O Eesa, did you tell them to worship
you besides Me? Or your mother besides Me?” and Prophet Jesus will say, Ya Allah (SWT)
you know what is in my heart, I have never told them to worship me”.

Our intrinsic nature, Fitrah is inclined towards the Oneness of God and all the design of the
nature shows the glory and Oneness of a single Designer, hence that made the shirk an
unforgivable sin as all the proves of oneness of God are present in ourselves. So, one has to
go against their own nature to do shirk.
Types of Shirk
The texts of the Quran and Sunnah indicate that shirk and the ascribing of rivals to Allah
(SWT) sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the
scholars divided shirk into two types which they call shirk akbar (major shirk) and shirk
asghar (minor shirk).
I. Major Shirk
This means ascribing to someone other than Allah (SWT) something that belongs only to
Allah (SWT), such as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names
and attributes (al-asma’ wa’l-sifaat).

Major Shirk may sometimes take the form of beliefs:

• Such as the belief that there is someone else who creates, gives life and death, reigns
or controls the affairs of the universe along with Allah (SWT).
• Or the belief that there is someone else who must be obeyed absolutely besides Allah
(SWT), so they follow him in regarding as permissible or forbidden whatever he wants, even
if that goes against the religion of the Messengers.
• Or they may associate others with Allah (SWT) in love and veneration, by loving a
created being as they love Allah (SWT). This is the kind of shirk that Allah (SWT) does not
forgive.

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• Or the belief that there are those who know the Unseen as well as Allah (SWT). It is
also shirk to believe that there is someone who bestows mercy in a manner that is befitting
only for Allah (SWT), so he shows mercy as Allah (SWT) does and forgives sins and
overlooks the bad deeds of his worshippers.
II. Minor Shirk
This includes everything that may lead to major shirk, or which is described in the scripts as
being shirk, but does not reach the extent of being major shirk.

This is usually of two types:

1- Being emotionally attached to some means which have no basis and for which Allah
(SWT) has not given permission, such as hanging up “hands”, turquoise beads, amulets, etc
on the grounds that they offer protection or that they ward off the evil eye. But Allah (SWT)
has not made them the means of such protection, either according to shareeah or according to
the laws of the universe.
2- Venerating some people or things in a way that does not go so far as ascribing lordship to
them, such as swearing by something other than Allah (SWT), or saying, “Were it not for
Allah and So and so,” etc.

The Effects of Tawheed on Human Life

Now let us study effects which the belief in La ilaha illallah brings forth upon the life of a
man and see why he should always be a success in life, here and in the hereafter.

a. A believer in this Kalima can never be narrow-minded in outlook. He believes in a

God who is Creator of the heavens and the earth, the Master of the East and the West and
Sustainer of the entire universe. After this belief he does not regard anything in the world as a
stranger to himself. He looks upon everything in the universe as belonging to the same Lord
whom he himself belongs to. He is not partisan in his thinking and behavior. His sympathy,
love, and service do not remain confined to any particular sphere or group.
b. This belief produces in man the highest degree of self-respect and self-esteem. The
believer knows that Allah alone is the possessor of all power, and that none besides Him can
benefit or harm a person, or provide for his need, or give and take away life, or wield
authority or influence. This conviction makes him indifferent to, and independent and fearless
of, all powers other than those of God. He never bows his head in homage to any of God’s
creatures, nor does he stretch his hand before anyone else.

c. Along with self-respect this belief also generates in man a sense of modesty and
humbleness. It makes him unostentatious and unpretending and unpretending. A believer
never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth
can have no room in his heart, because he knows that whatever he possesses has been given
to him by God, and can take away just as He can give.

d. This belief makes man virtuous and upright. He has the conviction that there is no
other means of success and salvation for him except purity of soul and righteousness of
behavior. He has perfect faith in God who is above all need, is related to none, is absolutely
just, and none has any hand or influence in the exercise of His divine powers. This belief
creates in him the consciousness that, unless he lives rightly and acts justly, he cannot
succeed. No influence or underhand activity can save him from ruin. As against this, the
kefirs and the mushriks always live on false hopes.

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e. The believer does not become despondent and broken-hearted under any
circumstances. He has firm faith in God who is the Master of all the treasures of the earth and
the heavens, whose grace and bounty have no limit and whose powers are infinite. This faith
imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with
hope. In this world he might meet with rejection from all doors, nothing herein might serve
his ends, all means might, one after another, desert him; but faith in and dependence on God
never leave him; and upon their strength he goes on struggling. Such a profound confidence
can result from no other belief than belief in one God. Mushirks, kafirs, and atheists have
small hearts; they depend upon limited powers; therefore, in hours of trouble they are soon
overwhelmed by despair and, frequently, they commit suicide.

f. This belief produces in man a very strong degree of determination, patient

perseverance, and trust in God. When he makes up his mind and devotes his resources to
fulfill the Divine Commands in order to secure God’s pleasure, he is sure he has the support
and backing of the Lord of the universe, this certainty makes him firm and strong like a
mountain, and no amount of difficulties, impediments, and hostile opposition can make him
give up his resolution. Shirk, Kufr, and atheism have no such effect.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 2 Handouts

Articles of Faith
Belief in God's Angels

This is the second article of Islamic faith and is very important; because it solves the concept
of Tawhid from all impurities and frees it from the danger of every shadow of shirk
(polytheism).

The polytheists have associated two kind of creatures with God: (a) Those which have
material existence and are perceptible to the human eye, such as the sun, moon, stars, fire,
water, animals, great men. (b) Those who have no material existence and are not perceptible
to the human eye: the unseen beings who are believed to be engaged in the administration of
the universe; for instance, one controls the air, another imparts light, another brings rains, and
so on and so forth.

Prophet Muhammad (PBUH) has informed us that these spiritual beings, whom people
believe to be deities of God or God's children, are really His angels. They have no share in
God's divinity; they cannot deviate from His commands even by the slightest fraction of an
inch. God employs them to administer His Kingdom, and they carry out His orders exactly
and accurately. They have no authority to do anything according to their will; they cannot
present to God any scheme conceived by themselves, they are not even authorized to
intercede with God for any man.

Prophet Muhammad (PBUH) forbade us to worship angels, and to associate them with God in
His divinity. He also informed us that they were the chosen creatures of God, free from sin,
from their very nature unable to disobey God, and ever engaged in carrying out His orders.
Moreover, he informed us that these angels of God surround us from all sides, are attached to
us, and are always in our company. They observe and note all our actions, good or bad. They
preserve a complete record of every man's life. After death, when we shall be brought before
God, they will present a full report of our life's work on earth, wherein we shall find
everything correctly recorded, not a single movement left out, however insignificant and
however carefully concealed it may be.

We have not been informed of the intrinsic nature of the angels. Only some of their virtues or
attributes have been mentioned to us, and we have been asked to believe in their existence.
We have no other means of knowing their nature, their attributes and their qualities. It would
therefore, be not wise on our part to attribute any form or quality to them according to our
will. We must believe in them exactly as we have been asked to do. To deny their existence is
kufr for, first, we have no reason for a denial, and, second, our denial of them would be equal
to attributing untruth to Prophet Muhammad (PBUH).We believe in their existence only
because God's true Messenger has informed us of it.

They are not divine or semi-divine, and they are not God’s associates running different
districts of the universe. Also, they are not objects to be worshipped or prayed to, as they do
not deliver our prayers to God. They all submit to God and carry out His commands.

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In the Islamic worldview, there are no fallen angels: they are not divided into ‘good’ and
‘evil’ angels. Human beings do not become angels after death. Satan is not a fallen angel,
but is one of the jinn, a creation of God parallel to human beings and angels.
Angels were created from light before human beings were created, and thus their graphic or
symbolic representation in Islamic art is rare. Nevertheless, they are generally beautiful
beings with wings as described in Muslim scripture.
The greatest of them is Gabriel. The Prophet of Islam actually saw him in his original form.
Also, the attendants of God’s Throne are among the greatest angels. They love the believers
and beseech God to forgive them their sins. They carry the Throne of God, about whom the
Prophet Muhammad (PBUH), may the mercy and blessings of God be upon him, said:
“I have been given permission to speak about one of the angels of God who carry the
Throne. The distance between his ear-lobes and his shoulders is equivalent to a seven-
hundred-year journey.” (Abu Daud)
They do not eat or drink. The angels do not get bored or tired of worshipping God:
“They celebrate His praises night and day, nor do they ever slacken.” (Quran
21:20)
The Number of Angels

How many angels are there? Only God knows. The most sacred place is the Kaaba, the black
cube in the city of Mecca. Every day seventy thousand angels visit it and leave, never
returning to it again, followed by another group.
The Names of Angels

Muslims believe in specific angels mentioned in the Islamic sources like Jibreel (Gabriel),
Mika'eel (Michael), Israfeel, Malik - the guard over Hell, and others. Of these, only Gabriel
and Michael are mentioned in the Bible.
Angelic Abilities

The angels possess great powers given to them by God. They can take on different forms.
The Muslim scripture describes how at the moment of Jesus’ conception, God sent Gabriel to
Lady Maryyam in the form of a man:
“…Then We sent to her Our angel, and he appeared before her as a man in all
respects.” (Quran 19:17)
Angels also visited Prophet Abraham in human form. Gabriel used to visit Prophet
Muhammad (PBUH) in different forms. Sometimes, he would appear in the form of one of
his handsome disciples, and sometimes in the form of a desert Bedouin.
Angels have the ability to take human forms in some circumstances involving common
people.
Gabriel is God’s heavenly messenger to mankind. He would convey the revelation from God
to His human messengers. God says:
“Say: whoever is an enemy to Gabriel - for he brings down the (revelation) to
your heart by God’s will...” (Quran 2:97)
Tasks of the Angels

Some angels are put in charge of executing God’s law in the physical world. Michael
(Mikael) is responsible for rain, directing it wherever God wishes. He has helpers who assist
him by the command of his Lord; they direct the winds and clouds, as God wills. Another is
responsible for blowing the Horn, which will be blown by Israafeel at the onset of the Day of

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Judgment. Others are responsible for taking souls out of the bodies at the time of death: the
Angel of Death and his assistants. God says:
“Say: the Angel of Death, put in charge of you, will (duly) take your souls, then
shall you be brought back to your Lord.” (Quran 32:11)
Then there are guardian angels responsible for protecting the believer throughout his life, at
home or traveling, asleep or awake.
Others are responsible for recording the deeds of man, good and bad. These are known as the
“sacred scribes.”
Two angels, Munkar and Nakeer, are responsible for testing people in the grave.
Among them are keepers of Paradise and the nineteen ‘guards’ of Hell whose leader is named
‘Malik.’
There are also angels responsible for breathing the soul into the fetus and writing down its
provisions, life-span, actions, and whether it will be miserable or happy.
Some angels are roamers, traveling around the world in search of gatherings where God is
remembered. There are also angels constituting God’s heavenly army, standing in rows, they
never get tired or sit down, and others who bow or prostrate, and never raise their heads,
always worshipping God.
As we learn from above, the angels are the creation of God, varying in numbers, roles, and
abilities. God is in no need of these creatures, but having knowledge and belief in them
affirms our faith in God, in that He is able to create as He wishes, for indeed the magnificence
of His creation is a proof of the magnificence of the Creator.

Faith in the Books of God

The third article of faith is faith in the Books of God; Books which He has sent down to
mankind through His Prophets.

God had revealed His Books to His Prophets before Prophet Muhammad (PBUH) and these
books were sent down in the same way as He sent down the Qur'an to Prophet Muhammad
(PBUH). We have been informed of the names of some of these books: Books of Prophet
Abraham, the Torah of Prophet Moses, Zabur (Psalms) of Prophet David, and the Injil
(Gospel) of Prophet Jesus. We have not been informed of the names of Books which were
given to other Prophets.

(1) Therefore, with regard to other existing religious books, we are not in a position to say
with certainty whether they were originally revealed books or not.

(2) But we believe that whatever Books were sent down by God are all true.

(3) Of the Books we have been told, the Books of Prophet Abraham are extinct and not
traceable in existing world literature. Prophet David's Zabur, the Torah and the Injil exist with
the Jews and the Christians, but the Qur'an informs us that people have changed and added to
these books, and God's words have mixed up with texts of their own making. This corruption
of the Books has been so large and so evident that even the Jews and the Christians they
admit that they do not possess their original texts, and have only their translations, which
have been altered over many centuries and are still being changed.

(4)We have been commanded to believe in previously revealed Books only in the sense of
admitting that, before the Qur'an, God had also sent down books through His Prophets, that
they were all from one and the same God, the same God Who sent the Qur'an and that the

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sending of the Qur'an as a Divine Book is not a new and strange event, but only confirms,
restates and completes those divine instructions which people had lost in ancient times.

Even a study of the first books of the Old Testament and the four Gospels of the New
Testament reveals that they are the productions of men and in these writings some parts of the
original Psalms of David and the Gospels of Christ have been incorporated.

(5)The Qur'an is the last of the Divine Books sent down by God and there are some very
important differences between it and the previous Books. These differences may briefly be
stated as follows:

1. The original texts of most of the former Divine Books were lost altogether, and only
translations exist today. The Quran, on the other hand, exists exactly as it was revealed to the
Prophet; not a word, not a syllable of it -- has been changed. It is available in its original text
and the word of God has been preserved for all time.

2. In the former Divine Books man mixed his words with God's, but in the Quran we find
only the words of God -- and in their perfect purity. This is admitted even by the opponents of
Islam.

3. In respect of no other sacred Book possessed by different people can it be said on the basis
of authentic historical evidence that it really belongs to the same Prophet to whom it is
attributed. In the case of some of them it is not even known in what age and to which Prophet
they were revealed. As for the Quran, the evidence that it was revealed to Prophet
Muhammad (PBUH) is so huge, so convincing, so strong and so compelling that even the
fiercest critics of Islam cannot cast doubt on it.

4. The former Divine Books were sent down in languages which died long ago. No nation or
community now speaks those languages and there are only a few people who claim to
understand them. Thus, even if the Books existed today in their original form, it would be
virtually impossible in our age to correctly understand and interpret their injunctions and put
them into practice in their required form. The language of the Quran, on the other hand, is a
living language; millions of people speak it.

5. Each one of the existing sacred Books found among different nations of the world has been
addressed to a particular people. Each one contains a number of commands which seem to
have been meant for a particular period of history and which meet the needs of that age only.
They are neither needed today, nor can they now be smoothly and properly put into practice.
It is evident from this that these Books were particularly meant for that particular people and
not for the world. Furthermore, they were not sent to be followed permanently by even the
people they were intended for; they were meant to be acted upon only for a certain period. In
contrast to this, the Quran is addressed to all mankind; not a single injunction of it can be
suspected as having been addressed to a particular people. In the same manner, all the
commands and injunctions in the Quran can be acted upon at any place and in any age. This
proves that the Quran is meant for the whole world, and is an eternal code for human life.

6. There is no denying the fact that the previous divine Books are also good and virtue; they
also taught the principles of morality and truthfulness and presented the mode of living which
was to God's pleasure. But none of them was comprehensive enough to embrace all that is
necessary for a virtuous human life. Some of them excelled, in one respect, others in some
other. The Qur'an is the sole book that contains all of the teachings of the previous books and
perfects Allah's way, presenting it in its whole. It also establishes a code of living that
includes everything that is required of man in this world.

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FAITH IN GOD'S PROPHETS

Q: What's the difference between a Nabi and a Rasool?

A: Imam Fakhruddeen Raazi has explained the differences between a Rasool (prophet) and a
Nabi (messenger). A Rasool is one who has performed miracles and has received a new
Divine book. He establishes a new code of law (Shar'iah) and invalidates the previous code of
law and book. He has also visibly seen the angel that comes with the Divine message, and the
Rasool is commanded to invite the people towards the Deen.

A Nabi is one who is not given a new book, but rather establishes the book which was
revealed to the Rasool before him. He does not invalidate the book and the code of law which
was in practice before him. He sees the angel in a dream or the Rasool of the time informs
him that he has been chosen as a Nabi. (Tafseer Raazi V1 p3212, Mafaateehul Ghayb V23
p43)

All the Messengers of God belong to the same category and on a par with each other. If a
man confirms and believes in one of them, he must and ought to confirm all. The reason is
quite simple. Suppose ten men make one and the same statement; if you admit one of them to
be true, you admit the remaining nine of them as true, and if you disprove anyone of them, by
implication you disprove all of them.

It occurs in traditions that the total number of all the prophets sent to different peoples at
different times is 124,000. We have to believe positively in those of the prophets whose
names have been mentioned in the Qur'an Regarding the rest we are instructed to believe that
all Prophets sent by God for the guidance of mankind were true. Thus we believe in all the
prophets raised in India, China, Iran, Egypt, Africa, Europe, and other countries of the world,
but we are not in a position to be definite about a particular person outside the list of prophets
named in the Qur'an, whether or not he was a Prophet, for we have not been told anything
definite about him. Nor are we permitted to say anything against the holy men of other
religions. It is quite possible that some of them might have been God's Prophets that some of
them might have been God's Prophets, and their followers corrupted their teachings after their
demise, just as the followers of Moses and Jesus (God's blessings be upon them) have done.
Therefore, whenever we express any opinion about them, it would be about the priciples and
rituals of their religions; as for the founders of those religions, we will remain silent, lest we
could become guilty of disrespecting towards a Prophet.

As for the fact of being Prophets of God and having been deputed by Him for teaching the
same straight path of 'Islam,' there is no difference between Prophet Muhammad (PBUH) and
other Prophets (God's blessings be upon them all), we have been ordered to believe in all of
them alike. But in spite of their equality in this respect, there are the following three
differences between Prophet Muhammad (PBUH) and other Prophets (God's blessings be
upon them all):

1. The Prophets of the past had come to certain people for certain periods of time, while
Prophet Muhammad (PBUH) has been sent for the whole world and for all times to come.

2. The teachings of those Prophets have either disappeared altogether from the world, or
whatever of them remains is not pure, and is found intermingled with many wrong and
fictitious statements. For this reason even if anyone wishes to follow their teachings, he
cannot do so. In contrast to this, the teachings of Prophet Muhammad (PBUH), his biography,
his conversation, his ways of living, his morals, habits, and virtues, in short, all the details of
his life and work, are preserved. Prophet Muhammad (PBUH), therefore, is the only one of
the whole line of Prophets who is a living personality, and in whose footsteps it is possible to
follow correctly and confidently.

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3. The guidance imparted through the Prophets of the past was not complete and all-
embracing. Every Prophet was followed by another who effected alterations and additions in
the teachings and injunctions of his predecessors and, in this way, the chain of reforms and
progress continued. That is why the teachings of the earlier Prophets, after the lapse of a
certain period of time, were lost in darkness. Obviously there was no need of preserving
former teachings when amended and improved guidance had taken their place. At last the
most perfect code of guidance was passed on to mankind through Prophet Muhammad
(PBUH) and all previous codes were automatically invalidated, for it is useless to follow an
incomplete code while the complete code exists. He who follows Prophet Muhammad
(PBUH) follows all the Prophets, for whatever was good and eternally workable in their
teaching has been embodied in his teachings. Whoever, therefore, rejects and refuses to
follow Prophet Muhammad (PBUH)'s teachings and chooses to follow some other Prophet,
only deprives himself of that vast amount of useful and valuable instruction and guidance in
Prophet Muhammad (PBUH)'s teachings.

That is why it is now obligatory upon each and every human being to have faith in Prophet
Muhammad (PBUH) and follow him alone. To become a true Muslim (a follower of the
Prophet's way of life) it is necessary to have complete faith in Prophet Muhammad (PBUH)
be and to affirm that:

a. He is a true Prophet of God;

b. His teachings are absolutely perfect, free from any defect or error;

c. He is the Last Prophet of God. After him no Prophet will appear among any people till the
Day of Judgment.

The Finality of Prophethood

This brings us to the question of the finality of the Prophethood of Prophet Muhammad
(PBUH). We have already discussed the nature of Prophethood and this discussion makes it
clear that the advent of a prophet is not an everyday occurrence. Nor is the presence in person
of the Prophet essential for every land, people and period. The life and teachings of the
Prophet is the light to guide the people to the right path, and as long as his teachings and his
guidance are alive he is, as it were, himself alive. The real death of a Prophet consists not in
his physical death but in the ending of the influence of his teachings. The earlier Prophets
have died because their followers have change their teachings, distorted their instructions, and
corrupted their life examples by attaching fictitious events to them. Not one of the earlier
books — Torah, Zabur (Psalms of David), Injl (Gospel of Jesus), for example, exists today in
its original text and even the followers of these books confess that they do not possess the
original books. The life histories of the earlier Prophets have been so mixed up with fiction
that an accurate and authentic account of their lives has become impossible. Their lives have
become tales and legends and no trustworthy record is available anywhere. It cannot even be
said with certainty when and where a certain Prophet was born, how he lived and what code
of morality he gave to mankind. Thus, the real death of a Prophet consists in the death of his
teachings. By this criterion no one can deny that Prophet Muhammad (PBUH) and his
teachings are alive. His teachings stand uncorrupted and are incorruptible. The Qur'an is the
book he gave to mankind exists in its original text, without a word, syllable or even letter
having been changed. The entire account of his life, his sayings, instructions and actions are
preserved with complete accuracy. It is as though it all happened yesterday rather than
thirteen centuries ago. The biography of no other human being is as detailed as that of
Prophet Muhammad (PBUH), the Prophet of Islam.
In everything affecting our lives we can seek the guidance of Prophet Muhammad (PBUH)
and the example of his life. That is why there is no need of any other Prophet after Prophet
Muhammad (PBUH).

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Furthermore, there are three conditions, which necessitate the arrival of a new Prophet over
and above the need to replace a deceased Prophet. These may be summed up as follows:
1. That the teachings of the earlier Prophets have been distorted or corrupted or they have
died and their revival is needed.
2. That the teachings of the Prophet who has passed away were incomplete and it is necessary
to amend them, improve on them or add something to them.
3. That the earlier Prophet was raised for a particular nation or territory and a Prophet for
another nation, people or country is required,
None of these conditions exist today.

The teachings of the last Prophet Muhammad (PBUH) are alive, have been fully preserved
and made immortal. The guidance he has shown unto mankind is complete and flawless, and
is present in the Holy Qur'an.

Secondly, God has completed His revealed guidance through the Prophet Muhammad
(PBUH) and Islam is a complete religion for mankind. God has said that, "Today I have
perfected your Faith – religion, for you, and have completed my bounty upon you," and a
thorough study of Islam as a complete way of life proves the truth of these Qur’an words.
Islam gives guidance for life in this world and in the hereafter and nothing essential for
human guidance has been left out. There is no ground for new Prophethood on the statement
of imperfection. (As Some people say that the passage of time itself is a sufficient ground for
the need of new guidance, and a religion, which was revealed some thirteen centuries ago,
must necessarily grow obsolete and become a thing of the past. The objection is totally
unfounded. The reasons may be briefly stated as follows:
(a) Islam's teachings are eternal, because they have been revealed by Allah Who knows all
the past, present and future and Who Himself is eternal. It is the human knowledge that is
limited, not God whose knowledge is above all the limitations of time and space.
(b) Islam is based on human nature, and the nature of man has remained the same in all times.
All men are cast in the moulds of the earliest men and fundamental human nature remains
unchanged.
(c) In human life there is a beautiful balance between permanence and change. Neither is
everything permanent, nor is everything changeable. The fundamental principles, the basic
values, do not invite change. And Islam has catered for the needs of both permanence and
change. The timeless principles of Islam suggested by the Qur'an and the Sunnah, and they
are applied to each period based on its unique needs through ijtihad. The only religion that
has put mechanisms in place to ensure that human society develops in line with the core ideas
and enduring values of life is Islam.
(d) According to science, the human race is currently living in the era that was brought in by
the discovery of life on Earth, and there hasn't been a significant evolutionary shift at this
stage of our existence. There have been emergence and collapse of empires, growth and
fading of cultures, and rise and fall of civilizations. However, the age does not change within
the grand scheme of cosmic evolution. Thus, it is incorrect and superficial to believe that
advice that was offered centuries ago necessarily becomes outdated.

Lastly, the Message of Prophet Muhammad (PBUH) was not meant for any particular people,
place or period. He was raised as the World Prophet, the messenger of truth for the whole of
mankind. The Qur'an has commanded Prophet Muhammad (PBUH) to declare: "0 mankind. I
am God's Messenger to all of you." He has been described as "a blessing for all (the people
of) the world" and his approach has been universal and human. That is why after him there
remains no need for new Prophethood and he, has been described by the Qur'an as Khatam-
an-Nabiyyin (the last of the chain of the true prophets) The Holy Prophet himself has said:
"There will be no prophet after me. "On another occasion he said: “My relation to the (long
chain of the) Prophets can be understood by the parable of a palace: the palace was most
beautifully built. Everything was complete therein except the place for one brick. I have filled
in that place and now the castle has been completed" (ride Bukhari and Muslim).

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The only source, therefore, for the knowledge of God and His Way is Prophet Muhammad
(PBUH). We can know of Islam only through his teachings, which are so complete and so
comprehensive that they can guide men through all ages to come. The world does not need a
new prophet; it needs only such people as have full faith in Prophet Muhammad (PBUH), to
become the standard-bearers of his message, propagate it throughout the world, and make
effort to establish the culture which Prophet Muhammad (PBUH) gave to man. The world
needs such men of character as can translate his teachings into practice and establish a society
which is governed by Divine Law, whose supremacy Prophet Muhammad (PBUH) came to
establish. This is the mission of Prophet Muhammad (PBUH) and on its success hinges the
success of Man.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 3 Handouts

Article of Faith (Cont.)

Belief in Life after Death

The fifth article of Islamic Faith is belief in life after death. Prophet Muhammad (PBUH) has
directed us to believe in resurrection after death and in the Day of Judgment.

(1) The essential ingredients of this belief, as the life of this world and of all that is in it will
come to an end on an appointed day. Everything will be annihilated. That day is called
Qayamah, i.e. the Last Day.
(2) That all the human beings who had lived in the world since its inception will then be
restored to life and will be presented before God who will sit in court on that day. This is
called Hashr: Resurrection
(3) That the entire record of every man and woman of all their doings and misdoings-will be
presented before God for final judgment.
(4) That God shall finally adjudge the reward of every person. He shall weigh everyone's
good and bad deeds. One who excels in goodness will be rewarded a goodly reward; one
whose evils and wrongs overweigh his good deeds, will be punished.

The reward and punishment will be administered justly. Those who emerge successful in this
judgment will go to paradise and the doors of eternal bliss will be opened upon them; those who
are condemned and deserve punishment will be sent to Hell-the abode of fire and torture.

The Need of this Belief

Belief in the life after death has always been a part and parcel of the teachings of the Prophets.
Every Prophet asked his followers to believe in it, in the same way as the last of the Prophets,
Muhammad (PBUH), has asked us to do. This has always been an essential condition of being

a Muslim. All Prophets have categorically declared that one who disbelieves in it, or casts
doubts on it, is a Kafir. This is so, because denial of life after death makes all other beliefs
meaningless.

In everyday life, humans instinctively consider the utility and harm of actions. They are
unwilling to waste time and energy in useless or unproductive jobs. They are also less likely to
avoid harmless things. The stronger the conviction about a thing's utility, the firmer the response.
That is not all. If you reflect still deeper, you will come to the conclusion that belief in life after
death is the greatest deciding factor in the life of a man. Its acceptance or rejection determines
the very course of his life and behavior.

A man with a belief in the next world and a clear understanding of the consequences of his
actions will always prioritize the everlasting benefit or harm, avoiding the wrong despite its
appearance.

Life after Death: A Rational Vindication (Justification)

In fact the constituents of the belief are rationally understandable. The fact is that whatever
Muhammad (PBUH) has told us about life after death is clearly borne out by reason. Although
our belief in the that Day is based upon our implicit in the Messenger of God, rational reflection
not only confirms this belief but also reveals that Muhammad's (PBUH) teachings in this respect
are much more reasonable and understandable than all other the following viewpoints are found
in the world.

a) A group of the people says that there is nothing left of man after death, and that after this
life-ending event, there is no other life. According to these people, this belief has no
reality. They say that there is no possibility of it and such a belief is quite unscientific.
This is the approach and brings in western science in their support.
b) Another group of the people maintains that man, in order to bear the consequences of his
deeds, is repeatedly regenerated in this very world. If he lives a bad life, in the next
generation he will assume the shape of an animal, like a dog or a cat, etc., or some tree or
some lower kind of man. If his acts have been good, he will be reborn as a man into a
higher class. This view point is found in some Eastern religions.
c) There is a third viewpoint which calls for belief in the Day of Judgment, the
Resurrection, man's presence in the Divine Court, and the administration of reward and
punishment. This is the common belief of all the Prophets.

Now let us consider these viewpoints one by one. The first section, the scientific argument that
life after death is impossible; pointing out that it is based on the absence of evidence rather than
knowledge. It argues that just because no one has observed revival after death, it doesn't mean
life after death doesn’t exist. This reasoning is likened to someone who, having never seen an
airplane concludes that airplanes don’t exist. The text asserts that claiming something doesn’t
exist simply because it hasn’t been observed is both unscientific and unreasonable.

The second group's belief is that a person's current form (human or animal) results from their
actions in a previous life. They face a problem: if humans came before animals, then humans
must have been animals before becoming human, creating a circular reasoning. If animals came
first, then animals must have been humans who turned into animals due to their actions. This
creates an endless loop with no clear starting point for the first being, rendering the belief absurd
and unresolvable.
Now consider the third viewpoint. Its first proposition is: "This world will one day come to an
end. God will destroy and annihilate the universe, and in its place will evolve another higher and
far superior cosmos."

This statement is undeniably true. The universe is not permanent and will eventually face
destruction due to the limitations of its forces. Scientists predict that the sun will cool, stars will
collide, and the cosmic system will be disrupted. It questions why the universe, like its individual
components, shouldn’t evolve into a different, potentially better state rather than becoming
completely non-existent.

After considering all these questions no reasonable person can escape the conclusion that the
belief in life after death is the most acceptable to reason and common sense, and that there is
nothing in it which can be said to be unreasonable or impossible. Moreover, when a true Prophet
like Muhammad (PBUH) has stated this to be a fact and it involves nothing but what is good for
us wisdom lies in believing it implicitly and not in rejecting it without any sound reasons.

Belief in Al-Qada’ wa’l-Qadar (Divine Will)

Belief in Al-Qadar is the sixth pillar of faith, and no one’s faith is complete without it.

One must believe that Allah (SWT) knew everything before it came into being, and what will
happen to it afterwards. He then brought them into existence, all in accordance to His
Knowledge and Measure. Allah (SWT) says:

"Verily, We have created all things with Qadar." (54:49)

Everything which occurred in the past that is occurring in the present and what will occur in the
future is known to Allah (SWT) before it came into existence. Allah (SWT) then brought it into
being, all in accordance to His Will and Measure. The Messenger of Allah (PBUH) said:

“A person is not a Muslim until he believes in Qadar, its good and its evil consequences – until
he knows that whatever happened to him would have never missed him, and what missed him
would never have occurred.” (Tirmidthi #2144)

The belief in Qadar means to believe in four things:

1. To believe that Allah (SWT) is well acquainted with everything taking place and His
knowledge encompasses everything.
2. To believe that Allah (SWT) has pre-assigned the portions of everything in the
‘Preserved Tablet’ (Al-Lawh-ul-Mahfoodh). The Prophet (PBUH) said:

“The first thing which Allah (SWT) created was the Pen, and He said to it, ‘Write.’ It
responded, ‘What should I write?’ He said, ‘Write everything that will occur until the
Day of Resurrection.’ (Abu Dawood 4700 & Timidhi #3319)
 3. Nothing takes place in the heavens or on the earth without the will of Allah (SWT) and
His wish; whatever Allah (SWT) wills, takes place, and whatever He does not, will not
take place.
4. Allah (SWT), the Exalted, is the Creator of all things. There is no other creator besides
Him, nor is there a Lord other than Him… This belief does not contradict the fact that
one must strive to attain things. To clarify this, if a person wants to become a business
man there are certain things to achieve this goal; such as to study and work hard. After he
does all that is in his power, he may be granted what he wishes or not. The reason for this
is that a person would realize that what he does to achieve his goal is not in fact the true
cause behind it; rather it is the Will of Allah (SWT). These ‘means’ to fulfill our goals are
also considered from the Qadar of Allah (SWT). The Prophet (PBUH) was asked:

‘O Messenger of Allah (SWT), do the verses and supplications we recite and the medicine
we take to cure ourselves waive the Qadar of Allah (SWT)?’ [He replied,] ‘They are
from the Qadar of Allah (SWT).’ (Mustadrak al-Haakim, but with a weak chain).

The Merits of Belief in Qadaa´ and Qadar

1. One strengthens his dependence upon Allah (SWT) [in achieving results] after fulfilling
their means.
2. One becomes pleased with whatever results, which in turn produces peace of heart and
spiritual comfort. Allah (SWT) says:

"No evil befalls on the earth nor in your own souls, but it is in a book before We bring
it into existence; surely that is easy to Allah (SWT): So that you may not grieve for
what has escaped you, nor be exultant at what He has given you; and Allah (SWT)
does not love any arrogant boaster." (57:22-23)

3. It eases the effects of calamities. The Prophet (PBUH) said:

“The strong believer is better and more beloved to Allah (SWT) than a weak believer,
and in each one there is good. Be keen to do what benefits you and seek Allah (SWT)'s
help, and do not be neglectful in doing so. And if any mishap befalls you, do not say, ‘If
only I had only done such and such,’ but rather say, ‘This is the Qadar of Allah (SWT),
and whatever He Wills He does (Qadarullaah wa maa shaa fa‘al),’ for indeed, ‘if,’ opens
the door for Shaytaan’s works.” (Muslim #2664)

4. It increases one’s reward and effaces his sins. The Prophet (PBUH) said:

“No Muslims is fatigued, is stricken with illness, feels stress, worry, sadness, or harm,
not even a thorn which pricks him, except that Allah (SWT) forgives sins through it.”
(Bukhari #5318)
Belief in Qadar is not, as some mistakenly think, a call to put one's trust in Allah (SWT) without
striving or fulfilling the means, for the Messenger of Allah (PBUH) replied to a person who
asked him:

‘Should I leave my camel untied and trust in Allah (SWT)?’ He said, ‘Tie it and trust in Allah
(SWT).” (Tirmidhi #2517)

Four Components of Qadr

The belief in Qadar means to believe in four things:

5. Al-'Ilm (Knowledge) - The belief that Allah (SWT) knows all things, in general and in
detail, from eternity to eternity, whether that has to do with His actions or the actions of
His slaves. Allah (SWT) says (interpretation of the meaning):

"Truly, nothing is hidden from God, in the earth or in the heavens" [3:5].

6. Kitab (Writing) - The belief that Allah (SWT) has written everything, which will happen
until the day of judgment due to His knowledge, in al-Lawh al-Mahfooz (Book of
Decrees, preserved in heaven). Allah (SWT) says (interpretation of the meaning):

"Know you not that Allah (SWT) knows all that is in the heaven and on the earth?
Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allah
(SWT)" [22:70].

The Prophet (PBUH) said:

“The first thing which Allah (SWT) created was the Pen, and He said to it, ‘Write.’ It
responded, ‘What should I write?’ He said, ‘Write everything that will occur until the
Day of Resurrection.’ (Abu Dawood 4700 & Timidhi #3319)

7. Mash'eeah (Will) - The belief that nothing happens or does not happen without the will
of Allah (SWT). Allah (SWT) says (interpretation of the meaning):

"He it is who shapes you in the wombs as He wills" [3:5] and "and Allah (SWT) does
what He wills" [14:27] and "And your Lord creates whatsoever He wills and chooses"
[28:68]

8. Al-Khalq (Creation) - The belief that Allah (SWT) created everything. Allah (SWT)
says (interpretation of the meaning):
"He has created everything, and has measured it exactly according to its due
measurements" [25:2] and "Allah (SWT) is the Creator of all things, and He is the
Wakeel (Trustee, Disposer of affairs, Guardian) over all things" [39:62].
Do we have free will?

Again, the belief in qadr as it has been described above does not contradict the idea of free
will. We can do what we want to do and reject what we do not want to do. However, we should
have the correct understanding regarding the usage of the words "free will". Will must be
understood in the context that if you wish something to happen, it happens and without any
external force or a thing interfering. For example, the will of Allah (SWT); He says "be and it
is". On the contrary, we humans do not have such abilities. Our choices are always influenced by
many things and many times things not always work the way we want. Therefore, it is only
logical to conclude that we only have the freedom of making free choices and we do not have
free will. However, we could not have had such ability without the will of Allah (SWT). Thus,
our freedom of making choices is exercised within the absolute will of Allah (SWT) which has
determined and permitted humans to make free choices of their own and it is the manifestation of
Allah (SWT)’s absolute Will. Some atheists and philosophers argue that if Allah (SWT) knows
exactly what will happen, right down to every choice, then it constrains one's freedom of making
choices. However, their conclusions are hasty and this problem can be solved with a simple
analogy. For example, if a teacher knows that one of his students is going to fail the final exam,
due to his performance during whole year/term, it does not mean that teacher is forcing the
student to fail or making him fail. Having knowledge about something does not mean that you
are forcing it onto the other person or constraining him.
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 4 Handouts

System of worship in Islam

In Islam, worship is the very purpose of our existence. God declares in the Quran, the holy
book of Islam, “I did not create Jinn and mankind except to worship Me” (Quran 51:56).
Muslims worship God, the Creator and Sustainer of the universe, out of love and submission.
They believe that He is the One God (Allah in Arabic) who is completely unique and only He
deserves to be worshipped. Worshipping God is a comprehensive concept within Islam.
Along with traditional rituals, such as praying and fasting, it also consists of any lawful action
a person does with God-consciousness and in the hopes of earning reward from Almighty
God. Therefore, devoting oneself to God in Islam does not require a person to enter a place of
worship nor embrace monasticism. Rather, fulfilling this purpose of life is an active daily
pursuit from the Islamic perspective. Hence, a Muslim can be engaged in worship throughout
the day, be it at home, work or anywhere else.

Certain criteria determine whether an act can be considered worship. For instance, Islam
teaches that the merit of a person’s action depends on the intention. Muslims believe that God
looks at people’s hearts, not just their physical deeds. For an action to be regarded as worship,
it must be performed with the pure intention of pleasing God. Therefore, the concept of
worship in Islam encourages people to connect with God in every action they take,
strengthening their bond with their Creator. In doing so, a person gains a sense of true peace
that comes with carrying out their purpose in life. In addition to purifying one’s intention, a
person’s deeds must also be consistent with divine guidance. While God has inspired an
intuitive moral sense in every individual, people do not always act in a just and ethical
manner. In fact, our ability to judge between right and wrong can often be muddled by
external influences, outward appearances or ulterior motives. Hence, having a moral compass
alone does not enable one to internalize righteousness or bring one closer to God.

Pillars of Islam.
The Five Pillars of Islam are the five basic acts in Islam, considered obligatory by Muslims.
The Quran presents them as a framework for worship and a sign of commitment to the faith.
They are

1. Shahadah (Creed)
2. Daily prayers (Salaat)
3. Sawm (Fasting during Ramadan)
4. Zakat (Almsgiving)
5. Pilgrimage to Makka (Hajj) at least once in a lifetime

1. Shahadah
Shahadah is a saying and confessing monotheism and accepting Prophet Mohammad
(PBUH) as God's Messenger. The shahadah is a set statement normally recited in Arabic,
which is translated as

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I testify and bear witness that there is no god except Allah (SWT), and Prophet
Mohammad (PBUH) is the last and final messenger of Allah (SWT).

Also, it is said that when dying one should recite this declaration of faith. In Azaan (call to
prayer) it is recited. When a person wishes to convert his religion, he should recite this
affirmation and believe in it.

2. Salaat

Purpose of Salaat/Prayer.

1. It strengthens the belief in the Existence of God and transmits this belief into the
innermost recesses of man’s heart.

2. It helps man to realize his natural and instinctive aspirations to greatness and high
morality, to excellence and virtuous growth.

3. It purifies the heart and develops the mind, cultivates the conscience and comforts the
soul.

4. It fosters the good and decent elements in man and suppresses the evil and indecent
inclinations.

The Islamic prayer and study its unique nature, it will reveal to us that it is not merely a
physical motion or a void recital of the Holy Book. It is a matchless formula of intellectual
meditation and spiritual devotion, of moral elevation and physical exercise, all combined. It is
an exclusively Islamic experience where every muscle of the body joins the soul and the mind
in the worship and glory of God. It is difficult for anyone to impart in words the full meaning
of the Islamic prayer yet it can be said that it is: -

1. A lesson in discipline and willpower;

2. A practice in devotion to God and all worthy objectives;

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

4. A seed of spiritual cultivation and moral soundness;

5. A guide to the most upright way of life;

6. A safeguard against indecency and evil, against wrong deviation and stray;

7. A demonstration of true equality, solid unity, and brotherhood;

8. An expression of thankfulness to God and appreciation of Him;

9. A course of inner peace and stability;

10. An abundant source of patience and courage, of hope and confidence.

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The Kinds of Prayer

The following are the various kinds of prayer:

1. Obligatory (Fard), which includes the five daily prayers and the Friday’s noon
congregational prayer. Failure to observe these prayers on time is a serious and punishable
sin. However, funeral prayer which is known as “Farad Kifayah” in Arabic, which is a
collective duty, is also obligatory in the sense that if no one comes out to perform the prayer
in a given community, the community as a whole is deemed sinful in the sight of Allah, but if
it is performed by some of the people, then, the rest of the community are absolved of the sin.

2. Supererogatory (Wajib and Sunnah), which includes the prayers accompanying the
obligatory services, and the congregations of the two great festivals (Eids). Failure to observe
these is a harmful negligence and a reproachable conduct.

3. Optional prayer which includes all voluntary prayers at any time of the day or the
night. Two periods have a special preference: the later part of the night until just before the
breaking of the dawn and the mid-morning period.

Allah says in the Quran, “Salat at fixed times has been enjoined on the believers (4:103).”

The Ablution (Wudu’)

Before offering the prayer one must be in good shape and pure condition. It is
necessary to wash the parts of the body which are generally exposed to dirt or dust or smog.
This performance is called Ablution (Wudu’) and is preferably carried out as follows:

1. Make the intention by heart.

2. Wash the hands up to the wrists, three times.

3. Rinse out the mouth with water, three times, preferably with a brush whenever it is
possible.

4. Cleanse the nostrils of nose by sniffing water into them, three times.

5. Wash the whole face three times with both hands, if possible, from the top of the
forehead to the bottom of the chin and from ear to ear.

6. Wash the right arm three times up to the far end of the elbow, and then do the same
with the left arm.

7. Wipe the whole head or any part of it with a wet hand, once.

8. Wipe the inner sides of the ears with the forefingers and their outer sides with the
thumbs. This should be done with wet fingers.

9. Wash the two feet up to the ankles, three times, beginning with the right foot.

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At this stage the ablution is completed, and the person who has performed it is ready to start
his prayer. When the ablution is valid a person may keep it as long as he can, and may use it
for as many prayers as he wishes. But it is preferable to renew it as often as possible. It is also
preferable to do it in the said order, although it will be accepted from those who fail to keep
this order. Ablution in the said way is sufficient for prayer unless it is nullified by any reason.

3. Fasting in Quran.

O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you
will become mindful ˹of Allah˺ (2:183).

Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also
clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who
is present (at his home) during that month should spend it in fasting, but if anyone is ill, or on
a journey, the prescribed period (Should be made up) by days later. God intends every facility
for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed
period, and to glorify Him in that He has guided you; and perchance YOU shall be grateful.
[al-Baqarah 2:185]

True obedience and piety known as taqwa in Islam is developed through fasting. Fasting
develops self-control and helps us to overcome selfishness, greed, laziness and other faults.

Meaning of fasting:

Fasting is another unique moral and spiritual characteristic of Islam. Literally defined, fasting
means to abstain "completely" from foods, drinks, some human desires and smoking, before
the break of the dawn till sunset, during the entire month of Ramadan, the ninth month of the
Islamic year.

Here is an explanation of the spiritual meaning of the Islamic Fasting:

1. It teaches man the principle of sincere Love: because when he observes Fasting he
does it out of deep love for God. And the man who loves God truly is a man who
really knows what love is.
2. It equips man with a creative sense of hope and an optimistic outlook on life; because
when he fasts he is hoping to please God and is seeking His Grace.
3. It imbues in man the genuine virtue of effective devotion, honest dedication and
closeness to God; because when he fasts he does so for God and for His sake alone.
4. It cultivates in man a vigilant and sound conscience; because the fasting person keeps
his fast in secret as well as in public. In fasting, especially, there is no authority to
check man's behavior or compel him to observe fasting. He keeps it to please God and
satisfy his own conscience by being faithful in secret and in public. There is no better
way to cultivate a sound conscience in man.
5. It indoctrinates man in patience and selflessness, as through fasting, he feels the pains
of deprivation but he endures them patiently.
6. It is an effective lesson in applied moderation and willpower.
7. Fasting also provides man with a transparent soul, a clear mind and a light body.

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 8. It enables man to master the art of Mature Adaptability. We can easily understand the
point once we realize that fasting makes man change the entire course of his daily life.
9. It grounds man in discipline and healthy survival.
10. It originates in man the real spirit of social belonging, unity and brotherhood, of
equality before God as well as before the law.
11. It is a Godly prescription for self-reassurance and self-control.

Fasting in Ramadan is obligatory on every responsible and fit Muslim. But there are other
times when it is recommended to make voluntary fasting, after the Traditions of Prophet
Muhammad. Among these times are Mondays and Thursdays of every week, a few days of
each month in the two months the coming of Ramadan, i.e., Rajab and Sha'ban, six days after
Ramadan following the 'Eid-ul-Fitr Day. Besides, it is always compensating to fast any day of
any month of the year, except the 'Eid Days and Fridays when no Muslim should fast.

However, we may repeat that the only obligatory fasting is that of Ramadan - which may be
29 or 30 days, depending on the moon's positions. This is a pillar of Islam, and any failure to
observe it without reasonable excuses is a grave sin in the sight of God.

Who Must Fast?

Fasting Ramadan is compulsory upon every Muslim, male or female, who has these
qualifications:

1. To be mentally and physically fit, which means to be sane and able.

2. To be of full age, the age of puberty and discretion, which is normally about fourteen.
Children under this age should be encouraged to start this good practice on easy
levels, so when they reach the age of puberty they will be mentally and physically
prepared to observe fasting.
3. To be present at one's permanent settlement, your home town, one's farm, and one's
business premises, etc. This means not to be on a journey of about fifty miles or more.
4. To be fairly certain that fasting is unlikely to cause you any harm, physical or mental,
other than the normal reactions to hunger, thirst, etc.

Exemption From Fasting:

These said qualifications exclude the following categories:

1. Children under the age of puberty.

2. Insane people who are unaccountable for their deeds. People of these two categories
are exempted from the duty of fist, and no compensation or any other substitute is
enjoined on them.
3. Men and women who are too old and feeble to undertake the obligation of fast and
bear its hardships. Such people are exempted from this duty, but they must offer, at
least, one needy poor Muslim an average full meal or its value per person per day.
4. Sick people whose health is likely to be severely affected by the observance of fast.
They may postpone the fast, as long as they are sick, to a later date and make up for it,
a day for a day.
5. Travelers may break the fast temporarily during their travel only and make up for it in
later days, a day for a day
6. Pregnant and women feeding their children may also break the fast, if its observance
is likely to endanger their own health or that of their infants.

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 7. It should be understood that here, like in all other Islamic undertakings, the intention
must be made clear that this action is undertaken in obedience to God, in response to
His command and out of love of Him.

The fast of any day of Ramadan becomes void by intentional eating or drinking or smoking,
and by allowing anything to enter through the mouth into the interior parts of the body. And if
this is done deliberately without any lawful reason, this is a major sin which only renewed
repentance can expiate.

If anyone, through forgetfulness, does something that would ordinarily break the fast,
observance is not nullified, and his fast stands valid, provided he stops doing that thing the
moment he realizes what he is doing.

On completion of the fast of Ramadan, the special charity known as Sadaqat-ul-Fitr (charity
of ' Fast-breaking) must be distributed before 'Eid-ul-Fitr.

General Recommendations:
It is strongly recommended by Prophet Muhammad to observe these practices especially
during Ramadan:

1. To have a light meal before the break of the dawn, known as Suhoor.
2. To eat a few dates or start breaking the fast by plain water right after sunset, saying
this prayer Allah humma laka sumna, wa 'ala rizqika aftarna. (O God! for Your sake
have we fasted and now we break the fast with the food You have given us).
3. To make your meals as light as possible because, as the Prophet put it, the worst thing
man can fill is his stomach.
4. To observe the supererogatory prayer known as Taraweeh.
5. To exchange social visits and intensify humanitarian services.
6. To increase the study and recitation of the Qur'an.
7. To exert the utmost in patience and humbleness.
8. To be extraordinarily cautious in using one's senses, one's mind and, especially, the
tongue; to abstain from careless gossip and avoid all suspicious motions.

Reference
https://www.whyislam.org/wp-content/uploads/2020/10/Worship-in-Islam-Brochure.pdf

Page 6 of 6
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 5 Handouts

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

 It reminds Muslims of the fact that whatever wealth they may possess is due to the
blessings of Allah and as such it is to be spent according to the His commands.
 Zakat functions as a social security for all. Those who have enough money today pay
for what they have. If they need money tomorrow they will get what is necessary to
help them live decently.
 Zakat payer pays his dues to Allah as an act of worship, a token of submission and an
acknowledgment of gratitude. The receiver of Zakat receives it as a grant from Allah
out of His bounty, a favor for which he is thankful to Allah.
 Economically, Zakat is the best check against hoarding. Those who do not invest their
wealth but prefer to save or hoard it would see their wealth dwindling year after year
at the rate of the payable Zakat. This helps increase production and stimulates supply
because it is a redistribution of income that enhances the demand by putting more real
purchasing power in the hands of poor.

Zakat is obligatory upon a person if:

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

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

The amount of wealth which makes one liable for Zakat is called Nisaab. The Nisaab as fixed
by Prophet Muhammad (P.B.U.H) is as follows

Gold 87.48 Gram 7.50Tolas 1350 Grains

Silver 612.36Gram 52.50Tolas 9450 Grains

Page 1 of 3
Nisaab of cash, stock or bonds, other cash assets is the equivalent amount of Gold or Silver.
Nisaab is calculated by adding up the cash value of all the assets such as gold, silver, currency
etc. and if it is equal TO or in excess of the minimum Nisaab as specified in the above table,
the Zakat is due at the rate of 2.5%. The payment of Zakat is compulsory on the excess
wealth or affects which is equal to or exceeds the value of Nisaab, and which is possessed for
a full Islamic year. If such wealth decreases during the course of the year and increases again
to the value of Nisaab before the end of the year, the Zakat then must be calculated on the full
amount that is possessed at the end of the year.

TYPES OF WEALTH ON WHICH ZAKAT IS IMPOSED:

1. Gold and silver, in any form.

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

DISTRIBUTION OF ZAKAT:

1. Zakat should be given as soon as possible after it becomes due.

2. All of the Zakat can be given to one person or to several persons.
3. A poor man cannot be paid for his work from Zakat nor can Zakat be given in
payment of services, except to the people appointed by the Islamic government to
collect Zakat.
4. Zakat will only be valid if the recipient is made the owner of that amount. If, for
example, a few needy persons are fed a meal from Zakat money, then Zakat will not
be fulfilled as they were not made owners of the food.
5. Zakat cannot be given for the construction of Masjid, Madrasah, Hospital, a well, a
bridge or any other public amenity.
6. Zakat can be paid in kind from the same merchandise on which it is due, or
alternatively, it could be paid in cash.

TYPES OF WEALTH ON WHICH ZAKAT IS NOT IMPOSED:

1. On any metals other than gold or silver.

2. Fixtures and fittings of a shop, car, trucks or any delivery vehicle etc., which is used in
running business.
3. Diamonds, pearls, other precious or semi precious stones which are for personal use.
4. There is no Zakat on personal residence, household furniture, pots and pan, personal
clothing, whether they are in use or not.
5. There is no Zakat on a person whose liabilities exceeds or equals his assets. (Home
Mortgage in this country is not to be counted as personal liability for the Zakat
purpose).

RECIPIENTS OF ZAKAT:

The recipients of Zakat, according to Quran are as follows: "Alms are for the poor and the
needy, and those employed to administer (the funds); for those whose hearts have been
(recently) reconciled (to truth); for those in bondage and in debt; and for the wayfarer: (Thus
is it) ordained by Allah, and Allah is full of Knowledge and Wisdom." (Quran 9:60)

1. FUQARA: people who are poor and who possess more than their basic needs but do
not possess wealth equal to Nisaab.
2. MASAKEEN: people who are destitute and extremely needy to the extent they are
forced to beg for their daily food rations.
3. AL-AMILEEN: people appointed by an Islamic Government to collect Zakat.
Page 2 of 3
 4. MU-ALLAFATUL-QULUB: persons who have recently accepted Islam and are in
need of basic necessities who would benefit from encouragement by Muslims which
would help strengthen their faith.
5. AR-RIQAAB: slaves who are permitted to work for remuneration and have an
agreement from their masters to purchase their freedom on payment of fixed amounts.
6. AL-GHAARIMEEN: persons who have a debt and do not possess any other wealth
or goods with which they could repay that which they owe. It is conditional that this
debt was not created for any un-Islamic purpose.
7. FI-SABILILLAH: persons who have to carry out an obligatory deed which has
become obligatory on them and subsequently (due to loss of wealth) are unable to
complete that obligation.
8. IBN-US-SABEEL: persons who are travelers and during the course of their journey
do not possess basic necessities, though they are well to do at home. They could be
given Zakat in order to fulfill travel needs to return home.

PERSONS WHO CANNOT BE GIVEN ZAKAT:

1. Zakat cannot be given to the descendants of Muhammad (PBUH)

2. Zakat cannot be given to parents and grandparents. In the same manner one's children
and grandchildren cannot be given Zakat. A husband and wife cannot give Zakat to
each other.

VIRTUES OF ZAKAT:

Allah says in the Quran: "The parable of those who spend their wealth in the way of Allah is
that of a grain of corn. It grows seven ears and each ear has hundred grains. Allah increases
manifold to whom He pleases." (Quran 2:261) It is stated in the Hadith that by giving Zakat
the following benefits are derived:

1. Gain the pleasure of Allah.

2. Increase in wealth and protection from losses.
3. Allah's forgiveness and blessings.
4. Protection from the wrath of Allah and from a bad death.
5. A shelter on the Day of Judgment;
6. Security from seventy misfortunes.

THE PUNISHMENT FOR NOT GIVING ZAKAT:

Allah says in the Quran: "And there are those who hoard gold and silver and do not spend it
in the way of Allah, announce to them a most grievous penalty (when) on the Day of
Judgment heat will be produced out of that wealth in the fire of Hell. Then with it they will be
branded on their forehead and their flanks and backs. (It will be said to them) This is the
treasure which you hoarded for yourselves, taste then the treasure that you have been
hoarding." (Al-Quran 9:34-35)

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 6 Handouts

Pillar of Islam (Cont.)

Meaning of Hajj

Hajj means "to intend". In Islamic terminology, it means to visit the holy Kaaba in ihram
and to perform specific rituals.

Importance of Hajj in Islam

Hajj is one of the most important pillars of Islam and it is one of the greatest religious
duties. Holy Qur'an says in a short and meaningful sentence:

"In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be
safe. And [due] to Allah (SWT) from the people is a pilgrimage to the House – for whoever
can find thereto a way. But whoever disbelieves – then indeed, Allah (SWT) is free from need
of the world" (3:97).

The Hajj is a spiritual, emotional, and physical undertaking that tests one's patience and
temperament. But it also gives Muslims a chance to renew their spiritual identity, compensate for
their wrongdoings, and get nearer to Allah (SWT).

As Prophet Muhammad (PBUH) said:

"Whoever performs Hajj for the sake of Allah (SWT) and does not utter any obscene speech or
do any evil deed, will go back (free of sin) as his mother bore him". (Bukhari and Muslim)

On whom it is Obligatory

Certain conditions are required to perform the Hajj pilgrimage:

 Firstly, only Muslim adults (whether male or female) are required to perform Hajj. This
means that while children may go to Hajj, it is not required of them.
 Secondly, the very weak, sick, elderly, or otherwise physically incapable Muslims are
exempt from having to perform the pilgrimage.
 Thirdly, the Muslim must be financially able to perform Hajj. This means that a person in
debt is not obliged to perform Hajj until he has cleared his debt – and must have the
intention of doing so as a priority. However, if one is in debt, they may still perform Hajj
as long as:
 o The creditor permits it
o The debtor has time to pay off the debt
o Hajj does not affect their ability to pay off the debt

Pillar for Performing Hajj

There are three basic pillars for performing Hajj:

1. To enter into a state of "Ihram" and have the intention to perform the pilgrimage.
2. To stay at the field of "Arafat" on the ninth of Dhul-Hijja. If someone cannot go to the
field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she
has to perform the pilgrimage again the following year.
3. Additional circling of the "Ka'ba" after the stay at the field of "Arafat" was performed
from the tenth to the end of the month.

Rituals of Hajj

 Ihram
 Tawaf
 Sa'i
 Wuquf –E-Arafat
 Shaving the head or trimming the hair
 Stoning Jamrat Al-Aqabah
 Sacrifice
 Tawaf Al-Ifadhah
 Return to Mina
 Farewell Tawaf

1. Ihram:

Before arriving at Makkah to begin Hajj, it's important to make an intention (niyyah)
within your heart. The intention must be to perform the Hajj for the sake of Allah alone, with a
desire for good in the hereafter. It should not be done to be seen by others or for worldly gain.

The very first rite of hajj requires the pilgrim to enter into the state of ihram, which
means sacred. A Muslim must accomplish this before crossing into the boundaries of the holy
city of Mecca. The pilgrim attains ihram by performing the necessary cleansing rituals, wearing
the required dress, and behaving appropriately. For men, the clothing of ihram is two sheets of
white cloth. The top cloth is draped over the torso and the bottom cloth is secured onto the lower
body with a belt. Men also wear simple sandals. For women, ihram consists of a loose-fitting
garment of any color that covers all of the body except the face and hands. There are no
restrictions on women's footwear. The purpose of ihram clothing is to eliminate all differences
among pilgrims by requiring all to dress the same to attain a greater sense of spiritual equality
and unity in the shared experience of worshipping God. Muslims must also follow the specific
ihram behavioral standards during the hajj. Any activity that could distract pilgrims from their
purpose of the pilgrimage and their focus on God is prohibited, such as cursing, fighting, killing
animals, cutting trees or plants, excessive laughter, excessive eating, and even personal grooming
or using perfume or scent on the body.

Talbeyah:

It is recommended to repeat the well-known supplication of Hajj, called Talbeyah, as

frequently as possible from the time of Ihram till the time of the first stoning of Jamrat Al-
Aqabah in Mina. Men are recommended to utter the Talbeyah aloud while women are to say it
quietly.

Talbeyah is:

Labbayka Allāhumma labbayk. Labbayk lā shareeka laka labbayk. Inna al-ḥamda, wa n-'imata,
Laka wal mulk. Lā shareeka lak.

Translation:

"Here I am at your service. O my Lord, here I am. Here I am. No partner do You have. Here I
am. Truly, the praise and the provisions are Yours, and so is the dominion. No partner do You
have".

2. Tawaf: Walking Around the Ka'ba

When a Muslim arrives in Makkah, he should make Tawaf around the Ka'bah, as a
gesture of greeting Masjid Al-Haraam. This is done by circling the Ka'bah seven times in the
counterclockwise direction, starting from the black stone with Takbeer and ending each circle at
the Black Stone with Takbeer, keeping the Ka'bah to one's left. Then the pilgrim goes to Maqam
Ibrahim (Ibrahim's Station), and performs two rak'ah behind it, close to it if possible, but away
from the path of the people making Tawaf. In all cases, one should be facing the Ka'bah when
praying behind Maqam Ibrahim.

3. Sa'i:

Sai is a walk between the mountains of Safa and Marva. It's obligatory in hajj and if
someone has the intention of Umrah his Umrah is completed with this obligation.

This is an important ritual in memory of Prophet Ibrahim's (AS) wife Hajar, and her struggle in
the desert in search of water for her son Prophet Isma'il (AS). Sa'i symbolizes the ongoing
struggle we encounter throughout our lives, as Hajar experienced.

4. Wuquf –E-Arafat (Stay at Arafat):

On the 9th day of Dhul-Hijja, the Day of Arafat, the pilgrims stay in Arafat until sunset.
The pilgrims pray Dhuhr and Asr at Arafat, shortened and combined during the time of Dhuhr to
save the rest of the day for glorifying Allah (SWT) and for supplication asking forgiveness. A
pilgrim should ensure he is within the boundaries of Arafat, not necessarily standing on the
mountain of Arafat.

The Prophet (PBUH) said:

"There is no day on which Allah (SWT) frees people from the Fire more so than on the day of
'Arafah. He comes close to those (people standing on 'Arafah), and then He reveals before His
Angels saying, 'What are these people seeking." (Bukhari and Muslim)

5. Stoning Jamrat Al-Aqabah (Rami):

When the pilgrims arrive at Mina, they go to Jamrat Al-Aqabah where they stone it with
seven pebbles glorifying Allah (SWT) "Allah-u-Akbar" at each throw and calling on Him to
accept their Hajj. The time of stoning Jamrat Al-Aqabah is after sunrise. The Prophet (PBUH)
threw the pebbles late in the morning and permitted weak people to stone after leaving
Muzdalifah after midnight. The size of the pebbles should not be more than that of a bean as
described by the Prophet (PBUH), who warned against exaggeration. The pebbles can be picked
up either in Muzdalifah or in Mina.

6. Sacrifice:

The 10th of Dhul Hijjah is also called the Yawm al-Nahr, or the Day of Sacrifice (Qurbani).
The pilgrim goes to slaughter his sacrifice either personally or through the appointment of
somebody else to do it on his behalf. A pilgrim should slaughter either a sheep or share a cow or
a camel with six others.

Allah (SWT) says in the Qur'an:

"And when you are safe, then, whoever avails the advantage of the 'Umrah along with the
Hajj shall make an offering of whatever animal is available. However, anyone who finds none
shall fast for three days during Hajj, and for seven days when you return; thus they are ten in
all. This is for him whose family folk are not residents of Al-Masjid-ul-Harām." (2:196)

7. Shaving the Head or Trimming the Hair:

The final rite on the tenth day after offering his sacrifice is to shave one's head or to cut some
of the hair. Shaving the head is, however, preferable for it was reported that the Prophet (PBUH)
prayed three times for those who shaved their heads when he (PBUH) said:

"May Allah (SWT)'s Mercy be upon those who shaved their heads." (Bukhari and Muslim).

A woman trims her hair by the length of a fingertip.

 8. Tawaf Al-Ifadhah:

Tawaf Al-Ifadhah is a fundamental rite of Hajj. The pilgrim makes Tawaf-al-Ifadhah by visiting
Al-Masjid Al-Haraam circling the Ka'bah seven times and praying two Rak'ah behind Maqam
Ibrahim. Then the pilgrim should make Sa'i between the Safa and the Marwah. After Tawaf-al-
Ifadhah the state of Ihram is completely ended and all restrictions are lifted.

9. Return to Mina:

The pilgrim should return to Mina and spend there the days of Tashreeq (i.e. the 11th, 12th, and
13th day of Dhul-Hijja). During each day, and after Dhuhr prayer, the pilgrim stones the three
stone pillars called "Jamarat": The small, the medium, and Jamrat Al-Aqabah, glorifying Allah
(SWT) "Allah-u-Akbar" with each throw of the seven pebbles stoned at each pillar. These
pebbles are picked up in Mina. A Pilgrim may leave Mina to Makkah on the 13th of Dhul-Hijja
or the 12th if he wishes, there is no blame on him if he chooses the latter, but he has to leave
before sunset.

10. Tawaf al-Wida (Farewell Tawaf):

Farewell Tawaf is the final rite of Hajj. It is to make another Tawaf around the Ka'bah.

Ibn Abbas said:

"The people were ordered to perform the Tawaf around the Ka'bah as the last thing before
leaving Makkah, except the menstruating women who were excused." Bukhari.

Types of Hajj

1. Hajj Mufrad: All conditions of the Hajj Mufrad are the same as described above. One enters
into the state of Ihram for Hajj only and no Umrah is performed before Hajj.
2. Hajj Tamattu: This is Hajj when Umrah is performed before the Hajj. The pilgrim removed
Ihram for Umrah on the 8th of Dhul-Hijja and re-entered into the state of Ihram again for
Hajj.
3. Hajj Qiran: In this Hajj, the pilgrim enters into the state of Ihram for both Umrah and the
Hajj at one time.

What Are the Differences between Hajj and `Umrah?

Hajj and Umrah are both Islamic pilgrimages. The main difference is that Hajj is an
obligatory pilgrimage for those who can afford it, whereas Umrah is the Sunnah of Prophet
Muhammad (PBUH).

A pilgrim can perform Umrah rituals in hours, while the completion of the Hajj takes
days. Also, Hajj can only be performed in the month of Dhul-Hijjah, whereas Umrah can be
performed throughout the year except for Hajj days.
References

https://education.asianart.org/wp-content/uploads/sites/6/2020/02/Hajj-Ritual-Info-Packet_0.pdf

https://www.islamicity.org/6266/the-hajj-journey-3/

https://www.islamic-relief.org.uk/resources/knowledge-base/five-pillars-of-islam/hajj/step-by-step-hajj-guide/
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 7 Handouts

Introduction to Quran
And We have indeed made the Qur’an easy to understand and remember, then is there any that will
remember (or receive admonition)? (Chapter No 54, Verse No 22 – Holy Quran)

THE QURʾAN is the supreme authority in Islam. It is the fundamental and paramount source of the
creed, rituals, ethics, and laws of the Islamic religion. It is the book that ‘differentiates’ between
right and wrong, so that nowadays, when the Muslim world is dealing with such universal issues as
globalization, the environment, combating terrorism and drugs, issues of medical ethics, and
feminism, evidence to support the various arguments is sought in the Qurʾan. This supreme status
stems from the belief that the Qurʾan is the word of God, revealed to the Prophet
Muhammad(PBUH) via the archangel Gabriel, and intended for all times and all places.

The Quran is the literal, spoken Word of Allah revealed to the last Prophet Muhammad(PBUH),
may the mercy and blessings of Allah be upon him, through Gabriel, the Angel of Revelation,
transmitted to us by numerous channels, both verbally and in written form. Inimitable and unique,
it is divinely protected from corruption. God says:

‘Indeed, it is We who sent down the message [i.e., the Qur’an] and indeed, We will be its
guardian.’ (Quran 15:9)

Holy Quran is the most widely read book in the world. The Quran was repeatedly revealed to
Prophet Muhammad (PBUH) through Angel Jibril(AS) who is the king of all Angels.

Holy Quran was revealed at once to Bait ul Aizzah in the month of Ramazan. After then it was
revealed on earth towards Prophet Muhammad(PBUH) in different time periods according to the
situation and this revelation process lasted for approximately twenty-three years.

Prophet Muhammad(PBUH) received his first revelation in the cave of Hira where he spent lot of
time worshipping Allah. Holy Quran is the miracle of Prophet Muhammad(PBUH).

The revelation of Quran started when Prophet Muhammad(PBUH) was 40 years old and it ends
when his age was approximately 63 years.

The Holy Quran was collected by Prophet Muhammad(PBUH) companions and is written and
memorized to pass it to the next generations. It was revealed part by part, ayet by ayet and
occasionally as whole chapters. It is the most memorable book and is fully memorized by millions
of people all over the world.

Compilation of Quran

The companions of Prophet Muhammad(PBUH) served in transferring the Islamic holy book to
future generations. The Quran was compiled into a book in the time of the first caliph, Abu
Bakr(RA).

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During the 23 years of Muhammad’s(PBUH) time as a prophet, the verses of the Quran were
memorized as they were revealed, and about 42 scribes wrote the verses on different materials
such as paper, cloth, bone fragments and leather.

The delegation of 12 people, including famous figures such as Uthman ibn Affan(RA), Ali ibn
Abi Talib(RA), Talha ibn Ubaydullah(RA), Abdullah ibn Masood(RA), Ubayy ibn Kab(RA),
Khalid ibn al-Walid(RA), and Hudhaifah(RA) , came together in Umar’s(RA) house and collected
all the materials on which verses from the Quran were written.

The compilation of Quran was done under the rightly guided Caliphs Hazrat Abu Bakr (RA) and
Hazrat Usman (RA).

During Life of Holy Prophet Mohammad (PUBH)

As the Quran was being revealed, the Prophet Mohammad (PBUH) made special arrangements to
ensure that it was written down. Although the Prophet Mohammad (PUBH) himself could neither
read nor write, he dictated the verses orally and instructed scribes to mark down the revelation
on whatever materials were available: tree branches, stones, leather, and bones. The scribes
would then read their writing back to the Prophet Mohammad (PUBH), who would check it for
mistakes. With each new verse that was revealed, the Prophet Mohammad (PUBH) also dictated
its placement within the growing body of text.
When the Prophet Mohammad (PUBH) passed away, the Quran has been fully written down. It
was not in book form, however. It was recorded on different parchments and materials, held in
the possession of the Companions of the Prophet Mohammad (PUBH).
▪ During Life of Caliph Hazrat Abu Bakr (RA)

After the death of the Prophet Mohammad (PUBH), the entire Quran continued to be
remembered in the hearts of the early Muslims.

Hundreds of the early Companions of the Prophet Mohammad (PBUH) had memorized the entire
revelation, and Muslims daily recited large portions of the text from memory. Many of the early
Muslims also had personal written copies of the Quran recorded on various materials.
Ten years after the Hijrah (632 C.E.), many of these scribes and early Muslim devotees were
killed in the Battle of Yamama. While the community mourned the loss of their comrades, they
also began to worry about the long-term preservation of the Holy Quran. Recognizing that the
words of Allah (SWT) needed to be collected in one place and preserved, the Caliph Hazrat Abu
Bakr (RA) ordered all people who had written pages of the Quran to compile them in one place.
The project was organized and supervised by one of the Prophet Mohammad’s (PBUH) key
scribes, Hazrat Zayd bin Thabit (RA).

The process of compiling the Quran from these various written pages was done in four steps:
 Hazrat Zayd bin Thabit (RA) verified each verse with his own memory.
 Hazrat Umar ibn Al-Khattab (RA) verified each verse. Both men had memorized the
entire Quran.
 Two reliable witnesses had to testify that the verses were written in the presence of
the Prophet Mohammad (PUBH).
 The verified written verses were collated with those from the collections of other
Companions.

This method of cross-checking and verifying from more than one source was undertaken with the
utmost care. The purpose was to prepare an organized document which the entire community
could verify, endorse, and use as a resource when needed.
This complete text of the Quran was kept in the possession of Hazrat Abu Bakr (RA), and then
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passed on to the next Caliph, Hazrat Umar ibn Al-Khattab (RA). After his death, they were given
to his daughter Hazrat Hafsah (RA) (who was also a widow of the Prophet Mohammad (PBUH).

▪ During Life of Caliph Hazrat Usman (RA)

During the third caliphate of Hazrat Usman (RA). The Muslim empire expanded greatly. Hazrat
Usman (RA) learnt that some people were reading the Quran in a different way. Hazrat Usman
(RA) thought that the original meaning of the true Quran might change as it has happened to
other books of Allah (SWT). He ordered Hazrat Zaid Bin Thabit (RA) to make a true collection.
Hazrat Zaid Bin Thabit (RA) did this work with the help of other senior Muslims. They collected
all the true copies of Quran and they ensured these contain only the words of the Prophet
Mohammad (PUBH). They checked that they were written in the dialect of Quraish, because it
was the Holy Prophets Mohammad (PUBH) speech. After much hard work, the collection was
made.

Hazrat Usman (RA) ordered a number of copies of this authoritative collection to be made and
had them sent to the major cities of the empire. He also ordered that all other versions of Quran
should be destroyed to prevent this problem to arise again in the future.

All Qurans available in the world today are exactly identical to the Usmani version, which was
completed less than twenty years after the death of Prophet Mohammad (PUBH).
Later, some minor improvements were made in the Arabic script (adding dots and diacritical
marks), to make it easier for non-Arabs to read. However, the text of the Quran has remained the
same.

Holy Quran is the finest piece of literature available in the world in Arabic language. It is the only
book in the world that is in its original form after its revelation 1400 years ago.

Holy Quran consists of 114 chapters. Out of 114 chapters, 86 chapters were revealed when
Prophet(PBUH) was in Meeca and 28 chapters were revealed when Prophet(PBUH) was in
Madina. Each Chapter covers various aspects like rules and restrictions, rewards and the
punishment.

All the chapters except one begin with the sentence Bismillahir rahmanir raheem, ‘In the name of
Allah the most merciful and the most kind’. This is the thought with which Muslims should start
every action.

The longest chapter of the Qur’an is Surah Baqarah (The Cow) with 286 verses and the shortest is
Surah Al-Kawther (abundance) which has 3 verses.

The arrangement of surahs does not correspond to the chronological order in which they were
revealed.

The Qur’an is sometimes divided into 30 roughly equal parts, known as juz’. These divisions
make it easier for Muslims to read the Qur’an during the course of a month and many will read
one juz’ each day, particularly during the month of ramadan.

The first chapter of the Quran is repeated in daily prayers and in other occasions. This chapter,
which consists of seven verses, is the most often recited chapter of the Holy Quran:

The Quran is not simply an inspired scripture. It is a divine book brought down from heaven
by the angel Gabriel to the Prophet Muhammad(PBUH), and its message is the key to heaven.
Join us for an exploration of the scripture that is the word of God to over a billion people.

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Holy Quran Names
Quran Majeed has lot of names , among all 6 are most popular.

1. Al-Kitab (Surah- AlBaqrah- 2)

2. Al-Quran (Surah- AlBaqrah- 185)
3. Al-Zikar (Surah- Alhijr- 9)
4. Al-Wahyi (Surah- AlAnbiya-45)
5. Al-Furqan (Surah- AlFurqan- 1)
6. Al-Rooh (Surah- AlShurah- 52)

Holy Quran Features

Holy Quran attests all the Prophets as true Prophets because all of them were sent from Allah.

Quran Majeed contains the biographies of some past Prophets.

Not even a single word of Quran is changed or replaced since its revelation 1400 years ago.

Quran Majeed is a miracle, pure and true words from Allah.

Holy Quran is the most memorized book in the world.

Quran is the only book in the world that covers all the aspects of life for the guidance of human
beings.

Quran Majeed offers lots of benefits and favors for the human beings that were not there in
previous Holy books.

No other Holy book is in its original form but Quran is the only Holy Book.

Quran is the base of modern sciences and technologies.

Quran Majeed is a blessing and health source for human beings.

THE QURʾAN is the supreme authority in Islam. It is the fundamental and paramount source of
the creed, rituals, ethics, and laws of the Islamic religion. It is the book that ‘differentiates’
between right and wrong, so that nowadays, when the Muslim world is dealing with such
universal issues as globalization, the environment, combating terrorism and drugs, issues of
medical ethics, and feminism, evidence to support the various arguments is sought in the Qurʾan.
This supreme status stems from the belief that the Qurʾan is the word of God, revealed to the
Prophet Muhammad(PBUH) via the Hazrat Gabriel, and intended for all times and all places.

The Quran is the literal, spoken Word of Allah revealed to the last Prophet Muhammad(PBUH),
may the mercy and blessings of Allah be upon him, through Gabriel, the Angel of Revelation,
transmitted to us by numerous channels, both verbally and in written form. Inimitable and
unique, it is divinely protected from corruption. Allah (SWT) says:

‘Indeed, it is We who sent down the message [i.e., the Qur’an] and indeed, we will be its
guardian.’ (Quran 15:9)

Holy Quran is the most widely read book in the world. The Quran was repeatedly revealed to
Prophet Muhammad (PBUH) through Angel Jibril (AS) who is the king of all Angels.

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 What are some major themes in the Quran?

There are many themes and ideas explored in the Quran, but the major ones include:

 The Oneness of God

 The importance of worship and obedience to God
 The existence of an Afterlife and the Day of Judgment
 Guidance and wisdom for leading a righteous and moral life
 The creation of the universe and all living things
 The role of prophets and revelation in guiding humanity
 The consequences of good and evil actions
 The significance of social justice and fairness

These themes are interwoven throughout the Quran and serve as a guide for believers on how to
live their lives in accordance with the will of God.

What is Wahi ‘‫( ’وَﺣِ ﯽ‬Divine revelation)

According to the dictionary, Wahi means to give news secretly, give a signal, convey a message,
etc., whereas in Shar’i terminology Wahi is called the Kalam (the Divine Word) that was
revealed to blessed Ambiya ‫ َﻋﻠَ ْﯿ ِﮭ ُﻢ اﻟﺴ َﱠﻼم‬from Allah Almighty.

Types of Wahi
There are three types of Wahi for blessed Ambiya ‫ َﻋﻠَ ْﯿ ِﮭ ُﻢ اﻟﺴ َﱠﻼم‬:
Listening to Kalam of Allah Almighty directly without any angel in between such as, when
Sayyiduna Musa ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬did on Koh-e-Toor, whereas our Beloved Rasool ٖ‫ﺻﻠﱠﻰ ّٰﷲُ ﺗَﻌَﺎ ٰﻟﻰ َﻋﻠَ ْﯿ ِﮫ َو ٰاﻟِﮫ‬
َ
‫ َو َﺳﻠﱠﻢ‬listened [to the Kalam of Allah Almighty] on the night of Mi’raaj.
Wahi through an angel.
Revealing something through Divinely-made inspiration in the heart of Ambiya ‫ َﻋﻠَ ْﯿ ِﮭ ُﻢ اﻟ ﱠﺴ َﻼم‬.
Forms of Wahi
These three types of Wahi are found in several forms:
1. In dream such as Hazrat Ibraheem ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬saw a dream in which he was commanded
to sacrifice Hazrat Isma’eel ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬.
2. Revealing something through Divinely-made inspiration in the heart.
3. When Wahi descends in the form of a bell sound; this type of Wahi was the hardest one
on the Beloved Rasool ‫ﺻﻠﱠﻰ ّٰﷲُ ﺗَﻌَﺎ ٰﻟﻰ َﻋﻠَ ْﯿ ِﮫ َو ٰاﻟِﮫٖ َو َﺳﻠﱠﻢ‬
َ because in this type, Wahi used to be sent as it
was being sent to angels.
4. When an angel presents the Kalam of Allah Almighty by taking the shape of any
famous or unfamous man such as Sayyiduna Jibra`eel ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬came in the shape of an A’rabi
(villager) and would also come in the shape of Sayyiduna Dihyah Kalbi ُ‫ﺿ َﻰ ّٰﷲُ ﺗَﻌَﺎ ٰﻟﯽ َﻋ ْﻨﮫ‬ ِ َ‫ر‬.

5. When Sayyiduna Jibra`eel Ameen ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬comes in his own shape; he has 600 arms
from which rubies and pearls fall off.
6. When blessed Ambiya ‫ َﻋﻠَ ْﯿ ِﮭ ُﻢ اﻟﺴ َﱠﻼم‬would listen to the Kalam of Allah Almighty behind a
purdah or without any purdah; this act of listening could be in wakefulness such as on the night
of Mi’raaj the Beloved Rasool ‫ﺻﻠﱠﻰ ّٰﷲُ ﺗَﻌَﺎ ٰﻟﻰ َﻋﻠَ ْﯿ ِﮫ َو ٰاﻟِﮫٖ َو َﺳﻠﱠﻢ‬
َ did and Sayyiduna Musa ‫ َﻋﻠَ ْﯿ ِﮫ اﻟﺴ َﱠﻼم‬did on
Koh-e-Toor or in dream such as the Beloved Rasool ‫ﺻﻠﱠﻰ ّٰﷲُ ﺗَﻌَﺎ ٰﻟﻰ َﻋﻠَ ْﯿ ِﮫ َو ٰاﻟِﮫٖ َو َﺳﻠﱠﻢ‬َ listened. (‘Umda-
tul-Qaari, vol. 1, pp. 74; Nuzha-tul-Qaari, vol. 1, pp. 234)

Page 5 of 5
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 8 Handouts

Hadith
Meaning of Hadith

Hadith is an Arabic word which literally means "speech", "report" or "account" and is
generally understood to specifically mean The Saying, Actions and the silent approvals of
Prophet Muhammad (PBUH).
The word hadith is derived from the Arabic root ḥ-d-th—signifying “to happen,” “to occur,”
or “to come to pass”—and encompasses a range of literal meanings, including
“conversation,” “discussion,” “speech,” and “small talk.” In English the term is translated
variously as “report,” “saying,” or “tradition.”

Sunnah and Hadith are Synonyms:

i) Sunnah is always an act of the prophet (PBUH) while a hadith is a report of his statement,
act, silent approval or an incident that took place in his life.
ii) Sunnah has come down to us from generation to generation while hadith has been
reported, in most cases, by one individual to another.

1. Why is the Sunnah Necessary?

People who doubt the hadith and Sunnah are of different levels and types. This first section
will respond to the beliefs of each of these different types. The following are six facts to
prove to dispel all hadith-skepticism and quranism:

1. Allah commands us to obey the Prophet (PBUH) in the Quran

2. The Prophet (PBUH) did receive revelation outside the Quran
3. The sayings of the Prophet (PBUH) are needed
4. The hadith sciences being ‘manmade’ does not make it especially unreliable
5. Most hadith being non-definitive does not mean we are not required to follow them
6. There is wisdom for Allah not putting everything in the Quran.

1.1 Allah Commands Obedience to the Prophet

Some people claim we do not need to obey anyone except Allah, and they claim the Prophet
(PBUH) is only a human who brought the Quran like a postman.

This belief is proven wrong in the Quran itself, which repeatedly teaches obeying and
following the Prophet (PBUH).

First of all, Allah says in the Quran, Obey Allah and obey the Messenger at least five times in
the Quran (4:59, 5:92, 24:54, 47:33, 64:12).

Note how Allah repeats the word “obey” for the Messenger. It is not one command, but two
separate commands: 1) obey Allah (through the Quran) and 2) obey the Messenger (through
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his Sunnah). This goes against anyone who claims obeying the Messenger is only by
following the Quran.

Secondly, Allah says Say, [O Muhammad], “If you should love Allah, then follow me, [so]
Allah will love you and forgive you your sins.” (3:31)

Allah links His love to following the Messenger (PBUH).

Thirdly, Allah says “O you who have believed, obey Allah and obey the Messenger and the
leaders among you. And if you disagree over anything, refer it to Allah and the Messenger, if
you should believe in Allah and the Last Day. That is the best [way] and best in result”.
(4:59)

In this verse, Allah explicitly says the final judges are always Allah and His Messenger. He
does not say the final judge is Allah alone, so no one can claim that the final judge is always
just the Quran because it is Allah’s speech.

Fourthly, Allah says But no, by your Lord, they will not [truly] believe until they make you,
[O Muhammad], judge concerning that over which they dispute among themselves and then
find within themselves no discomfort from what you have judged and submit in [full, willing]
submission. (4:65)

In this verse, Allah obligates everyone to take the Prophet (PBUH) as the judge in all
disputes. Today, we can only do so by referring back to his actions and sayings.

Fifthly, Allah says “There has certainly been for you in the Messenger of Allah an excellent
pattern” (33:21)

In this verse, Allah praises the pattern of the Prophet (PBUH), calling it “excellent”
(hasanah), and invites us to follow it.

1.2 Prophet Received Other Revelation

Some people dispute the fact that the Prophet (PBUH) received revelation in addition to the
Quran, saying the Quran was the only revelation the Prophet (PBUH) was given. This is
plainly false according to the Quran itself.

Firstly, Allah says Your companion [Muhammad] has not strayed, nor has he erred, Nor does
he speak from [his own] inclination. It is not but a revelation revealed, (53:2-4)

These verses indicate that the Prophet (PBUH) did not speak simply from his desires in any
part of his life. If he ever made a mistake, Allah would quickly correct him. So, if he says
something and there is no correction, it is necessary to follow him.

Secondly, there are many instances in the Quran of Allah referencing revelation the Prophet
received not in the Quran.

For example, Allah says And [remember] when the Prophet confided to one of his wives a
statement; and when she informed [another] of it and Allah showed it to him, he made known
part of it and ignored a part. And when he informed her about it, she said, “Who told you
this?” He said, “I was informed by the Knowing, the Acquainted.”(66:3)

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Here, Allah says the Prophet (PBUH) was informed through revelation about something one
of his wives said secretly to another. Obviously, nothing of this sort exists in the Quran itself.
Rather, he was informed outside the Quran.

At this point, some people try to claim he may have received other revelation but it was only
about personal or worldly matters, not about the religion. But, the Quran also alludes to
instances of revelation outside the Quran about the religion, not just the world.

An example is when Allah says about the old direction of prayer to Jerusalem And We did
not make the qiblah which you used to face except that We might make evident who would
follow the Messenger from who would turn back on his heels.(2:143)

Here, Allah says He legislated the qiblah to Jerusalem, but no such verse exists in the Quran.
So, it was something given to the Prophet (PBUH) outside the Quran.

Another example is when Allah says And if you fear [an enemy, then pray] on foot or riding.
But when you are secure, then remember Allah [in prayer], like He has taught you that which
you did not [previously] know. (2:239)

Here, Allah says the way of prayer was taught by Allah. However, no verses in the Quran
clearly teach the method of prayer. At most, some verses reference parts of prayer without
ever teaching how to pray. So, this refers to the teachings given to the Prophet (PBUH)
outside the Quran.

In addition to this, Allah gives detailed instructions of how to perform wudhu in the Quran,
and wudhu is only the preparation for prayer! It is impossible to imagine Allah wanted people
to prepare for prayer in an extremely specific way but did not care about their way of prayer
itself.

Another example is when Allah says about obligatory charity And those within whose wealth
is a known right for the beggars and the deprived (70:24-25), referring to some known share
of charity which is never mentioned in the Quran.

Another example is Allah saying about Hajj. Hajj is [during] well-known months (2:197)
without saying what months it is in.

1.3 Importance of the Sayings of the Prophet (PBUH)

Some people claim we only need the practices of the Prophet (PBUH) and they were
transmitted by the practice of the Muslims, generation to generation, like how to pray and
when to do Hajj. They claim we do not need individual or solitary narrations from the Prophet
(PBUH).

This claim is wrong because Allah never qualifies what type of transmission we are required
to obey. Allah says Obey Allah and obey the Messenger without saying “only when it is
proven through generational practice.” Additionally, the word obey itself is about sayings and
commands, not actions. Actions are followed, not obeyed.

So, as long as the transmission is authentic and it is likely to be true, we are required to obey
it. It is not possible to limit it to practices passed on generation to generation, but it is possible
to say those practices are more strongly proven.

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One question that arises when only relying on Muslim practice is what to do when their
practice does not agree, like what dua to make before reciting Fatihah or whether to raise
hands when doing ruku. Which practice will one follow?

The only way to know which one is correct is by investigating the hadith evidence of
different views.

2. What is a Hadith? And Other Terminology

A hadith (pl. ahadith) or khabr refers to one narration about a saying, action, or approval of
(usually) the Prophet (PBUH).

Sometimes “hadith” can refer to the concept of narrations, not an individual hadith or all
ahadith.

A single hadith is made up of two parts:

1. the sanad (chain), and

2. the matan (content).

Today, a person will mostly get a hadith from a hadith collection, which is a collection of
ahadith by a scholar.

An example of a full hadith taken from the collection Sahih Bukhari:

Musaddad narrated to us, saying: Yahya narrated to us from Shubah from

Qatadah from Anas from the Prophet (PBUH) […]: “None of you believes
until he loves for his brother what he loves for himself.” Sahih Bukhari 13

2.1 Sanad (Chain)

The early hadith scholars were concerned about verifying the narrations of the Prophet
(PBUH), so they were not satisfied if Qatadah (who is a generation after the Prophet) said,
“The Prophet said XYZ.”

They would ask, “Who told you that?”

So, Qatadah would instead say, “According to Anas (a companion of the Prophet), the
Prophet said XYZ”

This became common practice. Then, Qatadah’s student Shubah would say, “According to
Qatadah: According to Anas, the Prophet said XYZ.”

Then, in the next generation, more names were added.

This creates a chain of narrators for the hadith back to the Prophet (PBUH).

In the hadith quoted above, the chain of narrators is, “Musaddad narrated to us, saying: Yahya
narrated to us from Shubah from Qatadah from Anas.”

The speaker in “Musaddad narrated to us” is the collector of the collection the hadith is taken
from, Bukhari.

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So, the chain is the following: Bukhari ← Musaddad ← Yahya ← Shubah ← Qatadah ←
Anas ← Prophet (PBUH). In this particular chain, there are five people between Bukhari and
the Prophet (PBUH).

The significance of the chain is that it is used when determining the authenticity of a
narration, as will be elaborated later.

2.2 Matan (Content)

The matan of a hadith refers to the actual content it conveys, which is either a saying, action,
or approval of the Prophet (PBUH).

In the above example, the matan is, “None of you believes until he loves for his brother what
he loves for himself.”

2.3 Related Subjects

Usul al-Hadith is the subject of studying what ahadith are and how to classify them. The
following section on hadith classification will heavily draw from Usul al-Hadith.

Ilm ur-Rijaal is the subject of narrator biographies and gradings. Books of ilm ur-rijal often
contain brief explanations about when a narrator lived, which teachers he narrated from,
which students narrated from him, and what the hadith scholars thought about their reliability.

Ilal (‫ ) ِﻋﻠَﻞ‬is a genre of books that study the subtle problems in some ahadith.

Sunan and Musnad are common names for hadith collections. Musannaf is also an important
collection name, but they often contain the statements of companions and tabi’een.

Shuruh al-Hadith is the genre of books that explain the meanings of the ahadith in a hadith
collection. Sharh means “explanation” or “elaboration.”

3. Classification of Hadith
This section is basically a brief overview of Usul al-Hadith, which is the subject concerned
with how ahadith are classified.

Hadith are classified in four ways that this article will discuss:

1. How definite its transmission is

2. Who is at the end of the chain
3. Is the chain connected
4. How authentic is the hadith

3.1 Mutawatir and Ahaad

The scholars divided narrations in terms of how definite their transmission is into two:

1. Mutawatir: There are so many different routes of transmission and so many different
narrators who narrate it in every generation that it is impossible for them to have made
the same mistake or lied the same lie.
2. Ahaad: Any hadith that is not mutawatir. It has one or more chains of transmission,
but not enough to reach the level of mutawatir.

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Mutawatir ahadith are definitive and true without doubt. An example is the Prophet (PBUH)
saying, “Whoever lies about me, let him take his seat in the fire.”

Another example of mutawatir is the attribution of many hadith collections to their authors,
like Sahih Bukhari to Imam Bukhari. It is mutawatir up to Imam Bukhari because many
students narrated and wrote from him and many students narrated from them and so on until
today.

The sciences of hadith are less concerned with mutawatir than they are with ahaad because
mutawatir does not need classification.

Ahaad hadith need classification from authentic to inauthentic. However, acting on authentic
ahaad hadith is still necessary because it is knowledge, even if non-definitive, as mentioned in
the first section of this article.

3.2 End of the Chain

The first thing to identify in any report is whether the report is from the Prophet or someone
else. As a result, the scholars of hadith divided a hadith according to the end of its chain into
three:

1. Marfū’: The doer or speaker at the end of the chain is the Prophet (PBUH).
2. Mawqūf: The doer or speaker at the end of the chain is a companion, and he does not
attribute it to the Prophet (PBUH) explicitly.
3. Maqtū’: The doer or speaker at the end of the chain is someone lower than a
companion.
When we say the word “hadith,” we usually mean marfū’ hadith. Marfu’ reports are what
affect the beliefs and laws of the religion of Islam.

As for the opinions or statements of the companions, different scholars used them in different
ways, but that is a topic for Usul al-Fiqh (Legal Theory). They are, however, not essential
evidence in the religion by themselves.

3.3 Connectedness of the Chain

The most obvious way of determining the authenticity of a hadith is to determine whether
there is a direct line of people back to the Prophet (PBUH) without breaks in that chain.
When there is a break that means we do not know the source of the report at that point of the
chain. Thus, we cannot easily declare it to be authentic.

As a result, the scholars then divided a hadith according to the connectedness of its chain into
some types:

1. Mawsūl or Muttasil: The chain is connected with no breaks in it.

2. Munqati’: The chain is broken, with some people missing in the middle.
3. Mursal (a subcategory of Munqati’): When someone from the second generation (that
did not meet the Prophet but met his companions) reports something about the Prophet
without mentioning a source.
The extent to which mursal and munqati’ reports can be used in law is a topic the scholars of
legal theory discussed. As for the scholars of hadith, they did not consider any disconnected
report authentic.

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The reason some of the legal scholars allowed the use of mursal reports is how close the
second generation was to the time of the Prophet (PBUH) and how they could have been
narrating from the companions of the Prophet (PBUH).

The reason the hadith scholars did not consider these reports authentic is because someone
from the second generation could have narrated the report from an unreliable person also
from the second generation instead of from a companion. So, this doubt makes the hadith
inauthentic.

3.4 Authenticity
The hadith scholars divided a hadith in terms of its authenticity into three overarching
categories: sahih (authentic), hasan (fair), and da’eef (weak).

A sahih hadith (also called “sahih in itself”) is a hadith that fulfills five conditions:

1. The chain is muttasil (connected)

2. Every narrator in the chain has ‘adalah (moral uprightness and honesty)
3. Every narrator in the chain has dabt (reliability and accuracy in transmission)
4. The hadith is not shaaz (anomalous). Meaning, it does not contradict the narration of
someone more authentic.
5. The hadith has no ilal (singular: illah) i.e. subtle defects in the above four conditions.
An illah is something which requires analysis and research to identify.
Understanding these conditions is the essence of the hadith sciences. These conditions will be
explained further in the coming sections.

Sahih can have multiple levels. For example, a narration through multiple narrators would be
higher in level than through one narrator, even if both are reliable.

The term sahih al-isnad (meaning: Sahih in chain) is used by some scholars to describe a
hadith fulfilling the conditions of sahih related to chain (the first, second, and third
conditions) without saying anything about whether it is completely sahih by fulfilling the last
two conditions.

A hasan hadith (or “hasan in itself”) is a report that does not reach the level of sahih for some
reason without falling to the level of being inauthentic or weak. It may have a slight problem
in the first, third, fourth, or fifth conditions. A common reason for a report being hasan is that
one narrator in the chain has slightly deficient memory. There are other definitions for hasan
as well.

Hasan sahih is a term used by Tirmidhi in his collection, and the most correct explanation is
that it is synonymous with sahih. There are other views.

Sahih li-ghairihi (meaning: sahih but not in itself) is when there are multiple hasan chains for
a narration that add up to making the narration sahih.

A da’eef hadith is a hadith that is below the level of hasan. Usually, this means that there is
some disconnect in the chain, one of the narrators has heavy problems in memory, one of the
narrators has doubts in his honesty, or the hadith contradicts stronger narrations. In short, it
has a strong problem in one of the five conditions of sahih.

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Hasan li-ghairihi (meaning: hasan but not in itself) is when there are multiple da’eef chains
for a narration that add up to making it hasan.

An extremely da’eef (or matrūh) hadith is when a hadith is even lower than normal da’eef
with major problems in the five conditions. A hadith becomes extremely da’eef when it
contradicts the Quran or Sunnah very strongly, when it has no chain or large disconnects in its
chain, when it has suspected liars in its chain, when it is solely narrated by someone with
terrible memory. All of these are examples of major problems which inform us the hadith is
almost certainly not from the Prophet (PBUH).

A mawdhū’ hadith is a hadith that is considered fabricated. This would be when a hadith has
a known liar in the chain along with being unique and contradicting the other sources of
Islam. There are other ways people defined it.

3.5 Detailed Discussions in Classification

3.5.1 Narrators
The second and third conditions of Sahih are that the narrators are honest and reliable. To
understand that further, we will discuss narrators and their division.

What are the types of narrators?

The narrators of hadith are divided into different levels according to their strength and
reliability:

1) Narrators who are used as proof in themselves,

2) Narrators who can be used in corroboration, and

3) Narrators who are abandoned.

In the first type, some narrators are Thiqah Hafiz, meaning they have the gold standard of
reliability and trustworthiness. Some are a bit below that but are still Thiqah, meaning they
are strongly honest and reliable. The narrators in Sahih Bukhari and Sahih Muslim mostly
meet one of these two categories. Some narrators are Saduq, meaning honest and reliable but
make mistakes, so their narrations are only to the level of hasan.

Then, narrators that are unknown or make more mistakes would fall into the second level, so
they can only be used when corroborated.

Then, narrators that are known for too many mistakes or for lying in hadith fall into the third
category. They mostly cannot be used for anything.

How do we classify narrators?

The way we know the reliability and honesty of narrators can be divided into primary,
secondary, and tertiary sources.

The primary way the scholars found the reliability and honesty of narrators is:

1. Their reputation among their people. This would be for major narrators like Malik ibn
Anas and Shu’bah ibn al-Hajjaj.

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 2. Reports about their life and times. This is common for many narrators.

3. Comparing their narrations to the narrations of other (stronger or well-known)

narrators. This would be used for most narrators.

Do they usually match other narrators? That indicates they have good memory. Do they
usually have slight mistakes? That indicates deficiency in memory. Do they have huge
deviations? That indicates large deficiency in memory or problems in honesty. Are they
rarely corroborated? That places doubt in their honesty or shows huge problems in memory.
All of these are used to decide the reliability of that narrator.
4. Testing them directly and seeing if they have good memory in hadith. This is rare.
The early scholars of narrator classification (Jarh wat-Ta’deel i.e. “praise and criticism”)
studied the narrators and made judgements about them. The judgements of these major
scholars like Imam Ahmad, Yahya ibn Ma’een, Bukhari, and Abu Hatim ar-Razi are
the secondary source of determining the reliability of a narrator.

Then, tertiary sources like the book Tahzeeb ul-Kamal by al-Mizzi collect the views of the
early scholars along with primary sources about their lives and qualities. Tahzeeb ul-Kamal
and books like it are what we would first refer to when determining the strength of a narrator.

In the Name of Allah, the Most Compassionate the Most Merciful

We have, Without doubt, sent down the message: and we will assuredly guard it (from
corruption) (Qur'an 15:9)

The promise made by Allah(SWT) in Qur'an 15:9 is obviously fulfilled in the undisputed purity
of the Qur'anic text throughout the fourteen centuries since its revelation. However, what is
often forgotten by many Muslims is that the divine promise also includes, by necessity,
the Sunnah of the Prophet(PBUH), because the Sunnah is the practical example of the
implementation of the Qur'anic guidance, the wisdom taught to the Prophet (PBUH)along with
the scripture, and neither the Qur'an nor the Sunnah can be understood correctly without the
other.

Allah(SWT) preserved the Sunnah by enabling the Companions and those after them to
memorize, write down and pass on the statements of the Prophet(PBUH), and the descriptions of
his way, as well as to continue the blessings of practicing the Sunnah.

Later, as the purity of the knowledge of the Sunnah became threatened, Allah(SWT) caused the
Muslim Ummah to produce individuals with exceptional memory skills and analytical
expertise, who travelled tirelessly to collect thousands of narrations and distinguish the true
words of prophetic wisdom from those corrupted by weak memories, from forgeries by
unscrupulous liars, and from the statements of the large number of Ulama (scholars), the
Companions and those who followed their way. All of this was achieved through precise
attention to the words narrated, and detailed familiarity with the biographies of the thousands
of reporters of hadith.

The methodology of the expert scholars of hadith in assessing the narrations and sorting out
the genuine from the mistaken and fabricated, for the subject matter of the science of hadith.
In this article a brief discussion is given of the terminology and classifications of hadith.

Components Of Hadith

A hadith is composed of three parts (see the figure [below]):

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Matan (text), isnad (chain of reporters), and taraf (the part, or the beginning sentence, of the
text which refers to the sayings, actions or characteristics of the Prophet (P), or his concurrence
with others action). The authenticity of the hadith depends on the reliability of its reporters,
and the linkage among them.

Classifications Of Hadith

A number of classifications of hadith have been made. Five of these classifications are shown
in the figure [below], and are briefly described subsequently.

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 1. According to the reference to a particular authority

Four types of hadith can be identified.

1. Qudsi - Divine; a revelation from Allah(SWT); relayed with the

words of the Prophet(P).
2. Marfu` - elevated; a narration from the Prophet(P), e.g., I heard
the Prophet(PBUH)saying ...
3. Mauquf- stopped: a narration from a companion only, e.g., we
were commanded to ...
4. Maqtu` - severed: a narration from a successor.
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 2. According to the links of isnad - interrupted or uninterrupted

Six categories can be identified.

1. Musnad - supported: a hadith which is reported by a

traditionalist, based on what he learned from his teacher at a
time of life suitable for learning; similarly - in turn - for each
teacher until the isnad reaches a well known companion, who
in turn, reports from the Prophet (PBUH).
2. Muttasil - continuous: a hadith with an
uninterrupted isnad which goes back only to a companion or
successor.
3. Mursal - hurried: if the link between the successor and the
Prophet (PBUH)is missing, e.g., when a successor says "The
Prophet said...".
4. Munqati` - broken: is a hadith whose link anywhere before
the successor (i.e., closer to the traditionalist recording
the hadith) is missing.
5. Mu`adal - perplexing: is a hadith whose reporter omits two or
more consecutive reporters in the isnad.
6. Mu`allaq - hanging: is a hadith whose reporter omits the
whole isnad and quotes the Prophet(PBUH)directly (i.e., the link
is missing at the beginning).
3. According to the number of reporters involved in each stage of isnad

Five categories of hadith can be identified:

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 1. Mutawatir - Consecutive: is a hadith which is reported by
such a large number of people that they cannot be expected to
agree upon a lie, all of them together.
2. Ahad - isolated: is a hadith which is narrated by people whose
number does not reach that of the mutawatir.

It is further classified into:

3. Mash'hur - famous: hadith reported by more than two

reporters.

4.`Aziz - rare, strong: at any stage in the isnad, only two

reporters are found to narrate the hadith.

5.Gharib - strange: At some stage of the isnad, only one reporter

is found relating it.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 9 Handouts

Deen and Shari’ah

Deen

The word “deen” (Arabic: ) is a multifaceted term that has a range of meanings and
implications depending on the context in which it is used. The Arabic term is often translated as
“religion” or “faith.”

However, deen encompasses much more than just a belief system or set of practices.

The Arabic dictionary also defines deen as “judgment” or “law.” Another primary meaning of
the word deen is "way." It refers to the way that a person lives according to the teachings of their
religion or belief system. This includes not only their spiritual practices but also their
relationships with others, their moral values, and their actions in the world.

Deen is often used to describe the way that Muslims live their lives according to the teachings of
Islam.

Deen in the Quran

The word deen appears many times in the Quran. Some scholars have translated deen in
several places as faith. Others have used meanings referring to deen as a system and other times
are translated with a sense of obedience, submission, and allegiance. It is important to note that
the Quran also uses the word deen in the form of ad-deen and not deen only. The difference in
meaning translates to “the way” rather than “a way.”

In the Quran, the term "Deen" ( ) holds significant importance and encompasses a broad
range of meanings related to religion, law, and way of life.

Deen in Arabic Literature

The famous classical Arabic dictionaries Al-Qamus al-Muheet and Lisan al-Arab state that there
are four potential meanings of the term deen ‫ دﯾﻦ‬which derives from the root word ‘dana’ َ‫دَان‬
(submit to). These meanings include subjugation, obedience (submission), ruling, and judgment
(justice and accountability).

Allah (SWT) says in the Quran:

 The “deen” (religion) before Allah (accepted by Allah) is Islam. (3:19)

The word "deen” is used in the Arabic language to give different meanings, most importantly:

1. Subjugation, Authority, and Ruling:

a) Allah (SWT) subjugated people to obey him. Subjugated here is a literal translation of the
word “deen”.
b) Allah (SWT) has authority over people. “Authority” here is another literal translation of
the word “deen.”

"Deen" includes the legal and ethical framework provided by Allah (SWT), governing social,
moral, and religious aspects of life.

Allah (SWT) says in the Quran:

"And do not argue with the People of the Scripture except in the best way, except for those
who commit injustice among them. And say, 'We believe in that which has been revealed to us
and revealed to you. Our God and your God is one, and we are Muslims [submitters] to Him."
(29:46)

2. Obedience and Submission Due to Subjugation:

It denotes the submission to Allah’s (SWT) will and obedience to His commands, reflecting the
fundamental nature of Islam as a way of life in total submission to God.

Allah (SWT) says in the Quran:

"O you who have believed, enter into Islam (deen) in its entirety and do not follow the
footsteps of Shaytan. Indeed, he is to you a clear enemy." (2:208)

“Say, O Prophet, “My Lord has commanded uprightness and dedication (to Him alone) in
worship, calling upon Him with sincere devotion. Just as He first brought you into being, you
will be brought to life again.”(7:29)

3. The Method and the Habit (Way of Life):

"Deen" often refers to the comprehensive way of life prescribed by Allah, including religious
beliefs, practices, and ethical guidelines.

Allah (SWT) says in the Quran,

“And this was the legacy that Abraham left his sons and so did Jacob, 'O my sons, indeed
Allah has selected for you this religion (deen), so do not die except as Muslims.” (2:132):
“This day I have perfected for you your religion (deen) and completed My favor upon you and
have approved for you Islam as your religion.” (5:3)

4. Punishment, Reward and Judgment:

"Deen" also signifies the concept of the Day of Judgment and the accountability of individuals
before Allah (SWT) for their actions.

“Master of the Day of Judgment” (1:4)

"The Day that mankind will come forth in scattered groups that they may be shown their
deeds. So whoever does an atom's weight of good will see it, and whoever does an atom's
weight of evil will see it." (99:6-8)

These four linguistic meanings constitute the concept of the word "deen” in the Qur’an.
Therefore, “deen” implies a comprehensive system of life that is composed of four parts:

 The rulership and the authority belong to Allah (SWT) only.

 The obedience and submission are to Allah (SWT).
 The comprehensive system (intellectual and practical) is established by this authority [Allah
(SWT)].
 The reward given by this authority [Allah (SWT)] to those who followed the system and
submitted to him and the punishment inflicted upon those who rebel against it and disobey it.
Based on this definition of “deen", we can conclude that it is a submission, and worship by
man for the creator, the ruler, and the subjugator in a comprehensive system of life with all
its belief, intellectual, moral, and practical aspects.

After understanding this definition of the Arabic word “deen”, we realize that it is not correct to
translate it into English using the word “religion".

Definition of Shariah:

The meaning of Shariah

In literal meaning, Shariah signifies: “Wide, Lightened and Straight Path”. In technical terms, it
embodies the laws and orders ordained by Allah (SWT), through his Prophets. All Prophets came
with one Deen but different Shariahs. Islamic shariah is the last and for all times to come.
As mentioned in the Quran:

“And unto thee have We revealed the scripture with the truth confirming whatever scripture
was before it and a watcher over it so judge between them by that which Allah hath revealed
and follow not their desire away from the truth which hath come unto thee”(5:48)
The Shariah is virtually synonymous, and can be used interchangeably, with the word deen,
which can only inadequately be translated as “religion.” Deen means "way of life,"
"submission," "following," or the "way."

Though the word Shariah in its various derived forms is found in five places in the Quran, its
extensive use only came into approach much later, for the words Islam and deen were more
commonly employed to express the same meaning in the early days of Islam.
The Shariah includes both faith and practice. It embraces worship, individual attitude, and
conduct. It also includes social norms and laws, whether political, economic, familial, criminal,
or civil.

Sometimes, it may also be used to imply, in a more restricted sense, do’s and don'ts rules and
regulations for conduct and behavior.

Lastly, it is also used as the equivalent of the Islamic laws. The Shariah is thus nothing less than
the divinely ordained way of life for man. To realize the divine will, man must follow the
Shariah. To live in Islam is to live according to the Shariah. Giving up Shariah or any part of it
knowingly, willfully, or deliberately is tantamount to giving up Islam. A Muslim must therefore
do his utmost to observe and to implement the whole of it, wherever and in whatever situation
he finds himself. Hence the Muslim insistence, persistence, commitment, and passion for it.

Following are some definitions given by scholars.

Shariah is:

Scholarly opinions based on the Quran and Sunnah.

 Khurram Murad suggests that Deen and Shariah are synonymous. However, it is also equivalent
to "Islamic Law"
 Khurram Murad suggests that Shariah is "eternal". Also, "equally valid for all circumstances.
 Qutb suggests that Shariah includes EVERY aspect of our lives.
 Qaradawi suggests Shariah is comprehensive; uses law interchangeably with Shariah; considers
"eternal"
 Various sources suggest an equivalence between Shariah and Islamic Law.

Difference between Deen and Shariah

The following are the differences between Deen and Shariah.
 Deen
Many Prophets (AS) appeared to guide the people towards Allah (SWT) before the Prophet
Muhammad (PBUH). For example, HazratNoah (AS), HazratMusa (AS), and HazratEsa
(AS) had the same and single message to spread to ‘Belief in One God, associate no partners
with Him and follow the Messengers (AS)’. Hence, Deen remained the same for all
humanity for centuries.
  Shariah (Islamic Law)
Shariah is based on the Quran and Sunnah. It’s quite general and also known as the divine
law. Shariah changed over time. For example, the sharia of Hazrat Noah (AS) and Hazrat
Musa (AS) were quite different from the Shariah of Prophet Muhammad (PBUH) in many
respects. A person can take revenge for anything he has suffered from another person in the
Shariah of Islam, although forgiveness is more appreciable in Islam, whereas in the Shariah of
Hazrat Musa (AS), taking revenge was highly recommended. Similarly, the Prophet
Muhammad (PBUH) did not like the act of Hazrat Umar (RA) reading the pages of the
Torah instead of the Quran. Prophet Muhammad (PBUH) said if Hazrat Musa (AS) were alive
He would have to follow Islam instead of His shariah. Prophets (AS) were infallible and free
from all kinds of sins. But in Israeliyaat, they have presented Prophets (AS) with very low
repute. We cannot believe in them completely.

Function of Shariah

The focus of Islam is on the ‘straight path’ (shari’ah) according to the will of Allah (SWT). On
this path, there is much in life that is encouraged and celebrated.
Some acts are forbidden but this is a relatively small number. Islam is a complete way of life
involving religious law, family law, social law, general etiquette, and much more. The categories
help Muslims in their daily lives by guiding as to acceptable moral and social behavior.
They were created in the second and third centuries by Muslim religious and legal scholars to
support living the Muslim life.

There are 5 main categories of behavior.

1. Wajib or fard (obligatory)

2. Mustahab (preferred, commendable)
3. Mubah/Halal (permissible)
4. Makruh (discouraged, reprehensible)
5. Haram (absolutely forbidden)

 Wajib or fard (obligatory): Actions that are necessary to comply with. In applying this to
Muslim life this involves the following areas: 5 pillars: kifayah – community obligations;
halal food; personal hygiene must be of a very high standard; debt is not allowed.
 Mustahabb (preferred, commendable): actions that are seen as noble. Applying this to
Muslim life involves the following areas: male circumcision: extra prayers: visiting friends
and family: tidy room: correct funeral rites; marriage; and looking after parents.
 Mubah (permissible): almost neutral actions. In applying this to Muslim life this involves
the following areas: anything that is not in the other categories and covers freedom of
personal choice and preference for things. For example: Consuming halal food and drinks is
permissible as long as they do not involve anything haram. Activities such as playing sports
or engaging in hobbies, as long as they don’t conflict with Islamic teachings.
 Makruh (discouraged, reprehensible) is seen as a bad action although not forbidden. In
applying this to Muslim life this involves the following areas: urinating in stagnant water;
sleeping late in the morning; certain rules during prayer e.g. cannot play with clothing or
body, move head left or right or crack fingers; breathing into a beaker.

According to Abu Hanifa, the founder of the Hanafi school of thought, the category of
Makruh (discouraged actions) is divided into two main subcategories:

a) Makruh Tahrimi (Discouraged but Sinful)

Actions that are strongly discouraged and entail some degree of sin if performed.
Avoiding these actions is rewarded. The difference between makruh tahrimi and
haram is the same as wajib and fard, they are aqida differences. For Example: Eating
while lying down: Although it is not strictly haram, it is discouraged. Performing
prayers while feeling the urge to relieve oneself: It is better to attend to personal
needs before praying.

b) Makruh Tanzihimi (Slightly Discouraged)

Actions that are mildly discouraged and do not carry a significant degree of sin.
While avoiding these is meritorious, performing them does not lead to punishment.
For examples: Using gold or silver utensils: It is discouraged to use them for eating
or drinking. Excessive decoration of mosques: While it is permissible, it is considered
better to keep them simple to avoid distraction during prayer.
Haram (absolutely forbidden): Things that under no circumstances are allowed.
Applying this to Muslim life involves the following areas: drinking alcohol; eating
pork; killing innocents; adultery; shirk; and euthanasia.

Legal Philosophy of Shariah

The man's greatest need is to know how to live his life to fulfill successfully the purpose of his
creation; how to relate himself to his Creator, to his self, to his fellow human beings, and to
everything around him.

To God alone, he must therefore turn to seek guidance. For there is no one apart from or beside
Him who can truly provide answers to man's eternal questions or is capable of guiding him. All
else can only be speculation and conjecture.

It was to provide for the greatest human need that God sent His prophets from amongst men of
all ages and to all nations, bringing them the light of the divine guidance revealed to them.
Among them were Hazrat Adam (AS), Hazrat Noah (AS), Hazrat Abraham (AS), Hazrat Moses
(AS), and Hazrat Muhammad (PBUH) was the last of them, in no way different or new. And
Prophet Muhammad (PBUH) is regarded as the last Prophet in Islam (Khatam al-Anbiya), which
signifies that his teachings and the Shariah he established are final and universal. This
completion is essential for Muslims, as it marks the culmination of divine guidance.

The Shariah of Prophet Muhammad (PBUH) provides a comprehensive guide for achieving
happiness and success in life. By adhering to its teachings, individuals and communities can
foster a just, compassionate, and harmonious society, ultimately leading to the well-being of
humanity as a whole.

Necessities of Shariah (Maqasid al-Shariah)

The aim of Shariah, or Islamic law, is to establish a framework for a just and moral society that
aligns with the principles of Islam. It seeks to promote the welfare of individuals and
communities by ensuring justice, equality, and ethical conduct. Shariah encompasses guidelines
for personal conduct, social interactions, and legal matters, emphasizing the importance of moral
and ethical behavior in all aspects of life.

The primary objectives, known as the Maqasid al-Shariah, include the protection of faith, life,
intellect, lineage, and property. By safeguarding these essential elements, Shariah aims to create
a balanced society where individuals can thrive spiritually, socially, and economically.
Additionally, Shariah encourages compassion, charity, and social responsibility, promoting a
sense of community and mutual support among its followers. Ultimately, the aim of Shariah is
not only to govern behavior but also to foster a deep connection with the divine and to enhance
the overall well-being of humanity.

1. Preservation of Religion

Religion is the sum of beliefs, rituals, and rules commanded by God Almighty to regulate
people's relationship to their Lord and relationships with each other. God Most High has
intended through those provisions to establish religion and install it in the people's souls
as they follow it. The reservation of religion is legitimated in many Shariah texts that call
to faith encourage it and forbid infidelity.

Allah (SWT) says in the Quran:

“And whoever desires other than Islam as religion - never will it be accepted from him,
and he, in the Hereafter, will be among the losers.” (3:85).

2. Preservation of Life (Nafs)

Islam has devoted a significant amount of texts and teachings to establishing the
preservation of one's soul as the most fundamental principle of all. It is through life that
Mankind can maintain or preserve all of Almighty's provisions and principles. Therefore,
Islam has not only protected the soul from being killed or wasted but also established a
set of rules to ensure its welfare spiritually and humanly that is to secure survival needs
such as food, marriage, shelter, drinks, and clothing as well as establishing rules that deny
and forbid the all means of self's distractions.
 As mentioned in the Quran:

“And do not kill the soul which Allah has forbid [to be killed] except by [legal] right.
This has He instructed you that you may use reason.” (6:33)

3. Preservation of Intellect (Aql)

Allah (SWT) has commanded us to preserve our minds and has forbade all the means to
disable them through the toxicities, and alcohols. That is Allah (SWT) has granted and
distinguished humans from all other creatures by the grace of the mind, which means the
ability to distinguish and make choices, and solve the difficulties faced in life. Allah
(SWT) has made humans, therefore, His successor on earth, and so they need to maintain
their minds, which is the basis of the discourse of succession on earth. Numerous
amounts of Islamic teachings exhort the realization of the mind, and its importance, and
describe it as the altitude grace. Some of the Quranic texts that encourage humans to use
their minds to contemplate upon the creation of Allah (SWT) and to understand their
succession on earth are:

“Who remember Allah while standing or sitting or [lying] on their sides and give
thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not
create this aimlessly; exalted are You [above such a thing]; then protect us from the
punishment of the Fire.” (3:191)

Regarding forbidding what affects the mind or disables it, the intoxicants, Allah (SWT)
says in the Quran:

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters
[to other than Allah (SWT)], and divining arrows are but defilement from the work of
Satan, so avoid it that you may be successful.” (5:90)

4. Preservation of Lineage (Nasl)

For the sake of persevering human offspring, Shari’ah has legitimized marriage and
reproduction, and for the sake of protecting it, Shari’ah has forbidden adultery and
assigned a legal punishment (had) for whoever commits it. Moreover, Shari’ah also
assigned a legal punishment for whoever lies about or renders someone guilty unjustly of
committing it (had al-Qazf). This proves that maintaining the lineage is a necessity for
the purity of offspring from any potential distortion or corruption by mixing it so one
does not even know who are their parents or who are their children.

In the Quran we find the forbiddance of adultery is stated clearly and firmly, Allah
(SWT) says:

"And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality

and is evil in a way. (17:32).
 Its punishment is stated in:

“The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash
each one of them with a hundred lashes, and do not be taken by pity for them in the
religion of Allah (SWT), if you should believe in Allah (SWT) and the Last Day. And
let a group of the believers witness their punishment.” (24:23)

5. Preservation of Property (Mal)

Shari’ah has commanded to preserve human wealth in the pursuit of earning a living and
permitted transactions exchanges and trade. Shari’ah also, for the sake of preserving
wealth as well, forbade and placed punishments for theft, deception, treason, and
consuming people's wealth unjustly, in addition to discouraging the squandering of
money.

Money, as well as everything, belongs to Allah (SWT), who has granted humans the
status of successors on earth, and so they are commanded to preserve such grace not to
waste it.

Allah (SWT) says in Holy Qur’an:

"And do not consume one another's wealth unjustly or send it [in bribery] to the rulers
so that [they might aid] you [to] consume a portion of the wealth of the people in sin,
while you know [it is unlawful]." (2:188)

Sources of Shariah
There are two types of sources

a) Primary Sources

 Quran
 Sunnah

b) Secondary/Dependent Sources
 Ijma
 Qyas
 Ijtihad

a) Primary Sources
 Quran

Literal Meaning of Quran:

 “Qara’a” to collect or to compile

 As mentioned in the Holy Quran:
“it is for us to collect & testify” (75:17)

 “qar’ana” (union & conjunction)

As mentioned in the Holy Quran:
“This is the book, it is guidance sure, without a doubt" (2:2)

 “qira’athum’ to read & recite

 “qira’in” plural of “qarina” (evidence, argument, symbol)

Characteristics of Quran
 Preserved from Changes

The Quran is considered the literal word of God by Muslims, believed to be perfectly
preserved since its revelation over 1,400 years ago. Its text has remained unchanged,
ensuring its authenticity and reliability. This preservation is often attributed to divine
protection, as well as the efforts of early Muslims who memorized and recorded it
meticulously.

 A Miraculous Book

The Quran is viewed as miraculous due to its linguistic beauty, depth of meaning, and its
impact on individuals and societies. Its style is unique and inimitable, and many believe it
contains knowledge and wisdom beyond its time, addressing both spiritual and practical
aspects of life.

 Explanation of the People and Nations of the Past

The Quran contains numerous narratives about previous prophets, their communities, and
historical events. These stories serve as lessons and warnings, illustrating moral and ethical
teachings. They provide insights into human behavior, divine justice, and the consequences
of actions, thus serving as a guide for present and future generations.

 A Complete and Comprehensive Code

The Quran is regarded as a complete code of life, encompassing spiritual, ethical, legal, and
social guidelines. It addresses various aspects of human existence, including worship,
morality, interpersonal relations, and justice. Muslims believe it provides a framework for a
just society and a means to achieve personal and communal well-being.

These elements underscore the Quran’s significance as a foundational text in Islam, shaping the
beliefs and practices of millions around the world.
The Quran as Source of Shariah

The Qur'an was revealed to the Prophet Muhammad (PBUH) gradually, over 23 years. The
essence of its message is to establish the oneness of God and the spiritual and moral need of man
for God. This need is fulfilled through worship and submission and has ultimate consequences in
the Hereafter.

The Qur'an is the first and most important source of Islamic law. Believed to be the direct word
of God as revealed to Prophet Muhammad (PBUH) through the angel Gabriel in Makkah and
Medina, the scripture specifies the moral, philosophical, social, political, and economic basis on
which a society should be constructed. The verses revealed in Mecca deal with philosophical and
theological issues, whereas those revealed in Medina are concerned with socio-economic laws.
The Qur'an was written and preserved during the life of Prophet Muhammad (PBUH), and
compiled soon after his death.

The verses of the Qur'an are categorized into three fields: "science of speculative theology",
"ethical principles" and "rules of human conduct". The third category is directly concerned with
Islamic legal matters which contain about five hundred verses or one thirteenth of it. The task of
interpreting the Qur'an has led to various opinions and judgments.

It is the book lying down the basic framework and outlines related to all kinds of laws. The
regulations and legal orders and Laws are mainly referred to in Surah Al-Baqrah, Al-Nisa, Al’e
Imran, Al-Maida, Al-Talaq, and Bani-Israil but it is not restricted to any specific part or Surah.

The Qur'an is the word of God. Because of its inimitable style and eloquence, and, above all, the
guidance and legal provisions it came with, it ensures the worldly and next-worldly welfare of
humanity.

Allah (SWT) said,

“Verily, this Qur’an guides to that which is best, and gives glad tidings to the believers who do
good that theirs will be a great reward.” (Qur’an, 17: 9)
And,
“There has come unto you light from God and a clear Book, whereby God guides those who
seek His good pleasure unto paths of peace. He brings them out of darkness unto light by His
decree, and guides them unto a straight path.” (Qur’an, 5: 15)

References

https://aboutislam.net/shariah/shariah-and-humanity/what-is-the-shariah/

https://resource.download.wjec.co.uk/vtc/2015-16/15-16_16/PDF%27s/UNIT%201.4%20-
%20Background%20notes%20the%205%20categories%20of%20ethical%20action.pdf

https://www.dar-alifta.org/en/article/details/499/the-higher-objectives-of-islamic-law
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 10 Handouts

Sunnah, Ijma, Qiyas and Ijtehad

Meaning:
literal; way path, Road
Term; practices and words of the Holly Prophet (PBUH)

Sunnah as a source of shariah:

The Sunnah is the second source of Islamic law. Sunnah is an Arabic word which means
"Method". It was applied by the Prophet Muhammad (PBUH) as a legal term to represent
what he said, did and agreed to. Its authority is derived from the text of the Quran. The Quran
says,

"For you the life of the Prophet is a model of behavior" (33:21).

Many books of traditions were compiled by the companions of the Prophet (PBUH.). These
were later on incorporated in the great collections of Hadith (i.e. traditions) Books of Bukhari,
Muslim etc. The collectors of traditions adopted a very scientific system in collecting the
Traditions. They did not record any tradition except with the chain of narrators. Every
tradition gives the name of the last narrator of the tradition from whom he learnt the tradition
and so on back to the Prophet or Companion of the Prophet. The Sunnah, which is established
through reliable narrators, is fully dependable as legal element.

The Quran and the Sunnah are complimentary. The meaning of the Quran is general in nature,
the Sunnah makes it specific and particular. The Sunnah explains the instructions of the
Quran. The Quranic injunction is sometimes implicit, the Sunnah makes it explicit by
providing essential ingredients and details.

The Quran and the Sunnah are the primary sources of Islamic law. Ijma (that is consensus of
opinion of scholars) and Qiyas (that is laws derived through analogical deduction) are the
secondary or dependent sources of Islamic law or Shariah.

Allah (SWT) mentions in the Holy

Quran,

“Allah has sent down to you the Book (The Qur’an), and al-Hikmah, and taught you
that which you knew not.” [Surah An-Nisa:113]

And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And
fear Allah: truly Allah is severe in punishment.” [Surah Al-Hashr:7]

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 “It is not for a believing man or woman—when Allah and His Messenger decree a
matter—to have any other choice in that matter.1 Indeed, whoever disobeys
Allah and His Messenger has clearly gone ˹far˺ astray. [Surah Al-Ahzab:36]

“Whoever obeys the Messenger, he indeed obeys Allah.” [Surah An-

Nisa:80]

Sunnah is such a way of life which results in a comfort and peace if adopted. Holy
Prophet bought a complete code of life. Islam is a practical Deen which provides
guidance in all spheres of life. Holy prophet has provided an excellent sample by
executing total Islamic teachings. Allah Almighty says There has certainly been for you
in the messenger of Allah an excellent pattern for anyone (Al Azhab-21). Thus the only
path to salvation lies in the obedience to Prophet (SAW) after Allah Almighty. O You
who have believed, obey Allah and obey the Messenger (Muhammad-33).

Allah (SWT) says in Quran

And whoever obeys Allah and His Messenger has certainly attained a great
attainment.
(Al Azhab-71)

Ijma

Definition

• Literal meaning:
-determination, resolution and agreement
upon something.
• Technical meaning:
“the agreement of the mujtahids (jurists) from among community of Muhammad (PBUH)
after his death in a certain period of time upon a rule of Islamic law.”

Ijma or the consensus of scholars signifies the importance of delegated legislation to the
Muslim community. The Muslim society requires such a rule making power to meet the
practical problems for implementation of Islamic Shariah (Islamic Law). Ijma has been
technically defined as the consensus of the jurists of a certain period over a religious matter.
Ijma is considered a sufficient evidence for action because the Prophet of Islam said, "Muslim
(majority or main body) will never agree on a wrong mailer". As such the agreement of the
scholars of Islam on any religious matter is a source of law in Islam (Ref: Principles of
Islamic Jurisprudence by M. Hashim Kamali).

Conditions for the validity of ijma’

1. The agreement must take place among mujtahids. Mujtahid is a person who is qualified to
exercise ijtihad.
2. The agreement must be unanimous.
3. The mujtahids must belong to the Islamic community.
4. The agreement of mujtahids must be held after the death of Allah’s Messenger (peace
be upon him).

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5. The agreement must be among the mujtahids of one period, even though some mujtahids
of subsequent periods may differ from them.
6. The agreement should be held on a rule of Islamic law (in legal matter).
7. The mujtahids should have relied upon a sanad for deriving their opinion. Sanad is the
evidence (proof) upon which the mujtahids rely on, for arriving upon an agreement.

Examples
A Muslim woman cannot marry to a non-Muslim.

Compiling the Quran: There is consensus among Muslims that the Quran is the complete and
unchanged word of God. The compilation and arrangement of the Quranic verses into a single
book form were done during the caliphate of Abu Bakr and later standardized by the third
caliph, Uthman. The Muslim community universally accepts this compilation as Ijma.

Prohibition of Riba (Usury/Interest): There is a general consensus among Islamic scholars

that the charging or paying of interest (riba) is prohibited in Islam. This consensus is based on
explicit Quranic verses and hadiths that condemn usury. The prohibition of riba is a widely
accepted Ijma within the Islamic legal tradition.

Validity of the Friday Prayer (Jumu’ah): There is consensus among Islamic scholars that the
Friday congregational prayer (Jumu’ah) is obligatory for adult, sane and healthy Muslim
males who are not travelling. The details of the Friday prayer, including its timing and prayer
format are generally agreed upon within the Muslim community.

Types of Ijma.

There are two types of ijma’: 1) Explicit Ijma’ (ijma’ sarih): “one in which the legal opinions
of all the mujtahids of one period converge in relation to legal issue, and each one of them
states his opinion explicitly.” • This is realized sometimes by their meeting in one place and
examining an issue in question and finally they express a unanimous opinion. • It may also
take place when an issue occurred and every mujtahid give the same legal opinion.

Silent or tacit ijma’ (ijma’ sukuti): • It takes place when some mujtahid, one or more, give a
legal opinion with regard to specific rule about a particular legal issue, then the rest of them
are informed of this opinion and they keep silent and they neither acknowledge it nor object
to it.

Qiyas
Qiyas is the fourth important source of Islamic law. Qiyas means analogy. Qiyas or analogy is
resorted to in respect of problems about which there is no specific provision in the Quran or
the Sunnah of the Prophet. In such issues the scholars have derived law through analogical
deduction on the basis of the provisions of the Quran and the Sunnah on some similar
situation. The scholars have developed detailed principles of analogical deductions or Qiyas
in the books of Islamic jurisprudence.

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Authority of Qiyas

The scholars quoted several proofs from the Quran and Sunnah as well as the practice of the
companions as an indirect evidence to support the utilization of qiyas.

Surah Al Nisa 4:59

O believers! Obey Allah and obey the Messenger and those in authority among you. Should
you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in
Allah and the Last Day. This is the best and fairest resolution.

The scholars have reasoned that a dispute can only be referred to Allah and Prophet (PBUH)
by following the signs/indications found in the Quran and Sunnah.

One way of achieving this is to identify the rationales of the rulings and apply them to
disputed matters in case both issues in question share the same rationale - Qiyas.

Surah al-Nisa’ 4:105

“We have sent to you the book with the Truth so that you may judge among people by
means of what Allah has shown you”. Based on the above verse, a judgment may be based on
the guidance that Allah has clearly given or on that which bears close similarity to it. Thus,
exercising qiyas is considered as following the guidance of the Quran. The Quran specifies
the rationale of its law either explicitly or by reference to its objectives.

Pillars of Qiyas.

1) The original case, or asl, on which a ruling is given in the text and which analogy seeks to
extend to a new case.

2) The new case (far`) on which a ruling is wanting.

3) The effective cause ( `illah) which is an attribute (wasf) of the asl and 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.

Conditions for Qiyas.

Condition pertaining Asl

One condition of Asl (the subject matter of original ruling) is that the Qur'an and Sunnah are
the source the Asl (many scholars do not consider Ijma to be basis of Asl). According to
majority, one Qiyas cannot form Asl of another Qiyas. However, Maliki jurist Ibn Rushd
thinks a Qiyas can be basis for another Qiyas. Modern jurists Abu Zahrah and Muhammad
Al Zarka agree. Minority seems to be right as long as it does not contradict Nusus (clear texts
or rulings) of the Qur'an and Sunnah.

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Conditions pertaining to Hukm (a ruling in the original case) are:
1. It must be a practical Sharii ruling.
2. Sharii ruling must not be an abrogated one,
3. The Hukm must be amenable to understanding through human intellect
4. Hukm must not be limited to exceptional situations (in that case it cannot be basis of
Qiyas, such as the prohibition of marriage of widows of the Prophet (with others).

The New Case ( Far )

There are three conditions regarding the new case before establishing a qiyas.
The first is the far which must not be covered by any text or ijma’. If the text and the ijma’
have already covered the matter, qiyas is no longer required.
Secondly, the new case must be applicable in the same way as to the original case ( asl).
There must not be equality between both of the new and the original case or otherwise the
qiyas will be invalid. For example, a beverage that only caused a lapse of memory is not the
same as drinking wine that will cause intoxication to the drinker. Therefore, analogy for the
case is not valid.
Thirdly, the new case must not result in altering the law of text. Any form of analogy that
alters the law of text is invalid.

The Conditions of Illah

1. Illah must be constant
2. Illah must be evident
3. Illah must bear the proper and reasonable relationship to the Hukm
4. Illah must be transient
Transient can be defined as an objective quality that can be transferred to other cases.
5. Illah must not be an attribute which seeks to alter to or counter to the law of the text (
Hukm )

Example

The Qur'an (al-Jumu'ah, 62:9) forbids selling or buying goods after the last call for Friday
prayer until the end of the prayer. By analogy this prohibition is extended to all kinds of
transactions, since the effective cause, that is, diversion from prayer, is common to all.

Ijtihad
Ijtihad is the most important source of Islamic law next to the Qur'an and the Sunnah. Being a
derivation from the root word jahada, ijtihad literally means striving, or self-exertion in any
activity which entails a measure of hardship. Qiyas is a kind of Ijtihad. The Prophet has
permitted Ijtihad that literally means 'to exert'. Technically it means to exert with a view to
form an independent judgement on a legal issue. ljtihad is the Islamic method of facing the
new situations and problems in the light of the general principles of the book of Allah (SWT),
the Quran and the traditions of the Prophet or the Sunnah. Apart from Qiyas, there are other
methods of Ijtihad such as Istihsan (that is juristic preference from different interpretations)
and Masalaha (that is moral consideration). In addition to the above sources, the practices of
the Khulafa-e-Rashidun (first four rulers of Islam), the decisions of the judges and the
customs of the people are also considered sources of Islamic law in matters which are not
spelled out in the Quran and the Sunnah.

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Who is called Mujtehid?
The work of the interpreter of the text is to ascertain the authenticity of the source(s) and then
1. Discover the laws through the interpretation of the sources;
2. Extend the laws to new cases that may be similar to the cases mentioned in the sources for
Which the laws cannot be discovered through literal interpretation (this is called the method
of analogy, or qiyas)
3. Extend the laws to new cases that have not been covered by the previous two methods by
looking at the general principles and objectives of the sharia (this method is known as istihsan
or istislah—general interests of the community).

Qualifications of a Mujtahid: The basic role of the mujtahid is to explain and articulate the
law of God in a particular situation. The mujtahid takes on the considerable responsibility of
explaining the will of God to individuals and communities. The qualifications for a mujtahid
were set out by Abu’l Husayn al-Basri in “al Mu’tamad fi Usul al-Fiqh” and accepted by later
Sunni scholars, including al-Ghazali. These qualifications can be summed up as
(i) An understanding of the objectives of the sharia
(ii) (ii) Knowledge of its sources and methods of deduction.

Conditions for Ijtihad.

1) A competence in the Arabic language which allows him to have a correct

understanding of the Qur’an. That is, he must appreciate the subtleties of the language
so as to be able to draw accurate deductions from the “clear and un-crooked Arabic”
of this infallible source, and that of the sunnah.
2) An adequate knowledge of the Meccan and Medinese contents of the Qu'ran, the
events surrounding their revelation and the incidences of abrogation (suspending or
repealing a ruling) revealed therein. He must be fully acquainted with its legal
contents (the ayat al-ahkam) - some 500 verses, according to al-Ghazali. He need not
have a detailed knowledge the narratives and parables, nor of the sections relating to
the hereafter, but he must be able to use these to infer a legal rule. He needs to
acquainted with all the classical commentaries on the ayat al-ahkam, especially the
views of the Companions of the Prophet.
3) An adequate knowledge of the sunnah, especially those related to his specialisation.
He needs to know the relative reliability of the narrators of the hadith, and be able to
distinguish between the reliable from the weak. He needs to have a thorough
knowledge of incidences of abrogation, distinguish between the general and specific,
the absolute and the qualified. One estimate (by Ahmad ibn Hanbal) suggests that
1,200 hadith need to be known.
4) He should be able to verifiy the consensus ijma of the Companions of the Prophet, the
successors and the leading imams and mujtahidim of the past, especially with regard
to his specialization. Complementary to this, he should be familiar with the issues on
which there is no consensus.
5) He should have a thorough knowledge of the rules and procedures for reasoning by
analogy (qiyas) so he can apply revealed law to an unprecedented case.
6) He should understand the revealed purposes of sharia, which relate to "considerations
of public interest", including the Five Pillars protection of "life, religion, intellect,
lineage" and property. He should also understand the general maxims for the
interpretation of sharia, which include the "removal of hardship", that "certainty must
prevail over doubt", and the achievement of a balance between unnecessary rigidity
and too free an interpretation.

Page 6 of 7
 7) He must practice what he preaches, that is he must be an upright person whose
judgement people can trust.

Examples of Ijtehad.

Abu Sa`eed al-Khudri narrated that two men went on a trip and decided to pray but found no
water. They made dry ablution (tayammum) then prayed. Thereafter, they found water and
the time of prayer had not yet elapsed. One of them repeated his prayer, while the second one
did not. The Prophet sallalahu `alayhi wa sallam said to the latter: "You have followed the
Sunna faithfully, and your prayer is complete." He said to the one who repeated his prayer:
"You have twice the reward."

When Rasool Allah (s.a.w) breathed his last and Abu Bakr (RA) was appointed as his
successor (Caliph), those amongst the Arabs who wanted to become apostates became
apostates. 'Umar b. Khattab (RA) said to Abu Bakr (RA): Why would you fight against the
people, when RasulAllah (saw) declared: I have been directed to fight against people so long
as they do not say: There is no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except for a right? His (other) affairs rest with
Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed
prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them
even to secure the cord (used for hobbling the feet of a camel) which they used to give to The
prophet (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I
found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the
justification of) fighting (against those who refused to pay Zakat) and I fully recognized that
the (stand of Abu Bakr) was right.”

Patterns of Ijtehad

First, the specific problem will be thoroughly examined in light of the Quran. If no solution is
found, we will then consult the Sunnah. Should the Sunnah also not provide a solution, the
next step will be to seek consensus (ijma) among scholars. If consensus cannot be reached,
we will apply analogical reasoning (qiyas) to find similar issues from the past for guidance.
Finally, if qiyas does not yield a solution, we will engage in independent reasoning (ijtihad).

Reward for ijtihad.

The Holy Prophet (PBUH) had given the basic principle only to the muslims, which are in the
Holy Quran and His own example (Sunnah). He had directed the muslims to use their
judgment in working out details according to the changing circumstances and rising demands.
For this, as the benefit of the whole ummah lies in the activity of ijtihad, Allah promised a
reward to a mujtahid. As there is hadith with reference to this that “when a judge makes
ijtihad and reaches a correct conclusion, he receives a double reward; and if his conclusion is
incorrect, he still receives a reward”.

References

1) https://islamicbankers.me/wp-content/uploads/2015/08/ijma_-61.pdf
2) https://hostnezt.com/cssfiles/islamiat/notes/Ijtihad.pdf
3) https://www.academia.edu/11766901/Usul_Fiqh_Qiyas_and_its_application_in_Islam
ic_Finance

Page 7 of 7
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 11 Handouts

Ethics and Morality in Islam

The Definition of Morality:
The term “morality” can be used either

1. Descriptively to refer to a code of conduct put forward by a society or some other

group, such as a religion, or accepted by an individual for his own behavior.
2. Normatively to refer to a code of conduct that, given specified conditions, would be
put forward by all rational persons.

The Holy Qur’ân has repeatedly drawn our attention to Divine laws of nature because the
source and origin of these laws are the Divine attributes which are a prerequisite for
making a human being into a moral being, so that he should, as far as his human
limitations allow, make the Divine Character,

The whole of the Holy Qur’ân is full with moral teachings, and the entire canvas of the
Divine plan of human existence on earth is under its purview.

If we analyze its moral code we would find in it a world of personal ethics, family morals,
social morals, business, political ethics, and literary ethics (e.g. 2:177-209; 2:215-242). In
short there is not an aspect of human actions, psychological conditions, circumstances, rights,
excellence and etiquette which has been left out of the Qur'ânic moral teachings.

Importance of morality:
One of the most important aspects of a Muslim's life is for him to have a high standard of
morals. Since the beginning of Islam, Prophet Muhammad (S.A.W.) was mainly concerned
with teaching and disciplining Muslims to have the best manners and the best personal
characteristics. His personal life and behavior were reflective of his teachings, which were
revealed to him by Allah (S.W.T.). In the Noble Qur'an , in surat Al-Qalam, Allah (S.W.T.)
describes prophet Muhammad (S.A.W.) saying: “And verily, you (O Muhammad) are on an
exalted standard of character.” (Verse 4)

The prophet's (S.A.W.) high standard of manners made him a model for all Muslims to
follow. The prophet (S.A.W.) used to emphasize how important good manners are for
Muslims. For example, Imams Bukhari and Muslim reported that the prophet mentioned the
following:

 “The best of you is the best among you in conduct.”

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

Someone once asked the prophet (S.A.W.) what deed would lead a man to paradise, and he
answered:

Page 1 of 3
  “Taqwa of Allah (piety) and good conduct.”
In other hadiths the prophet (S.A.W.) made distinctions among Muslims based on
their behaviors; the prophet (S.A.W.) said:

 “The most perfect man in his faith, among the believers, is the one whose behavior is
the most excellent; and the best of you are those who are the best to their wives.”

He even clarified that people will be on different levels in Paradise based on their good
manners saying:

 “The dearest and nearest among you to me on the Day of Resurrection will be the one
who is the best in conduct…”

Ethical system of Islam is different from other ethical systems today.

Unlike other systems, the ethical system in Islam derives from a divine source. This divine
source is the revelation from Allah (S.W.T). Therefore, this system cannot be changed, or
manipulated to fit our desires. It applies no matter what the time or place. This system has not
been changed for thousands of years, it cannot be changed today, and it will never change
until the Day of Judgment. No one, no matter who has the authority to change or alter this
system, even if the whole world wants to change it. What was considered good morals in the
past will remain as good moral throughout time. What was considered, as bad moral in the
past will remain as bad morals forever, even if society accepts it as a norm. The system of
ethics is not affected by cultural norms, because Allah (S.W.T) is the One who determined
what is acceptable and not acceptable.

The Noble Qur'an is very detailed and clearly mentions the significance of good manners, just
like it mentions the importance of belief, the importance of worship, and all our daily affairs.

The Noble Qur'an mentions several good acts of morality repeatedly, for example:

 Dealing with your parents in the best manner

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

The Noble Quran goes as far as to teach us the way that we should walk. Allah (S.W.T.) says,
in surat Luqman “And, be moderate in your walking.” (Verse 19), and in surat Al-Furqan,
Allah (S.W.T.) says “ And the servants of the most Beneficent (Allah) are those who walk on
the earth in modesty.” (Verse 63), and also, in surat Al-Isra', Allah (S.W.T.) “And walk not
on earth with conceit and arrogance. Verily, you can neither slit nor penetrate the earth, nor
can you attain a stature like the mountains in height.” (Verse 37)

The Noble Qur'an also teaches us the way we should behave in a gathering, Allah (S.W.T.)
says, in surat Al-Mujadilah“O you who believe! When you are told to make room in
assemblies do so, Allah will provide enough room for you.” (Verse 11)

And unlike other ethical systems, Islam's moral system is a very detailed and complete
package. Islam addresses every aspect of human life, no matter how minor. It is a complete
package—it does not lack anything that needs to be completed nor does it have any defects
that need to be amended.

Page 2 of 3
It even guides us on the treatment of animals. The prophet Muhammad (S.A.W.) said:

 “Fear Allah when you treat the animals, take care of them, keep them in good health
no matter whether you ride on them or are raising them for their meat.”
 In another hadith, the prophet Muhammad (S.A.W.) said: “…when you slaughter an
animal, make your slaughter in the best manner. Let one of you sharpen his knife and
give ease to the animal (in order to reduce the pain).”

In short, forbearance, honesty, truthfulness, steadfastness, contentment, self-control, bravery,

chastity, all these are moral qualities of high values, yet these become a part of the list of
good moral qualities only if they are free of all ill-intentions.

First moral duty

Honesty:
Islam orders the Muslim to be honest to himself and others. This order repeatedly comes in
the Noble Qur'an and the sayings of Prophet Muhammad (SAWS). Islam orders the Muslim
to tell the truth even if it is against the teller's interest. Orders him not to cheat or deceive
other people. A Muslim is ordered by Allah to be honest in his words and deeds, privately and
publicly alike.

Implication of Honesty

Honesty in words implies telling the truth in all cases and under all conditions. Honesty also
implies fulfilling the promise, whether written or given orally, in text and spirit. Honesty also
implies giving the right advice to the one who asks for it.

Honesty also implies doing one's work as sincerely and as perfectly as possible. Honesty also
implies carrying out duties as fully as possible whether the person is supervised or not.
Honesty means giving every person his due rights without his asking for these rights.

Honesty means doing the right thing in the right way at the right time. Honesty means
objectivity in judgment, objectivity in evaluation, and objectivity in decisions of all types.
Honesty implies the right selection of personnel and the right promotion of personnel, i.e.,
selection by merit and promotion by merit, not by temper or favouritism or personal relations.

Honesty is a blanket term that covers a wide range of traits. It covers telling the truth,
sincerity in work, carrying out duties, fulfilling one's word, objective judgments, and
objective decisions. Honesty is the opposite of lying, the opposite of bluffing, the opposite of
hypocrisy, the opposite of favoritism, and the opposite of deceit.

Page 3 of 3
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 12 Handouts

Honesty
The Arabic word for honesty is “al Amanah” which means trustworthy. Islam is distinguished by
good manners, and it takes overspreading the best manners among the believers. Honesty is one
of the most important characteristics the Muslim should be characterized with. Prophet
Muhammad (PBUH) was described as truthful and honest before his prophethood.

Types of Honesty

There are two types of honesty.

 External Honesty
 Internal Honesty

 External Honesty:

External honesty means honesty, which is judged by other people. The reward of external
honesty comes from Allah (SWT), people, and the psychological satisfaction the honest person
feels. When you are sincere, you are liked by Allah (SWT) and the people whom you deal with.
Your honesty gives you the social approval you need and here comes the social value of honesty.

Further, when everybody is honest, a great deal of human problems disappear including lying,
cheating, bluffing, stealing, forgery, and many other social diseases. In other words, honesty is
something you give and something you take: others enjoy your honesty and you enjoy their
honesty.

In the absence of honesty, many social diseases appear. If a person is dishonest, he is ready to
tell lies, to bribe, to be bribed, to distort the truth, to cheat, to forge, to deceive others, and to
break his promises. A dishonest person is a totality of diseases. He is ready to misbehave at any
time. Each time he misbehaves, he causes a great disturbance or harm to one person to a group of
persons, or the whole nation, in some cases.

 Internal Honesty:

Internal honesty means the honesty which is judged by the person himself alone.
Thus honesty is a factor in the psychological health of the honest person himself and the health
of other persons whom he deals with. However, Islam emphasizes internal honesty, i.e., honesty
which is judged by the person himself and cannot be seen by other people.

It often happens that a person acts privately. Sometimes we act with nobody seeing us. A
believer in Allah (SWT) feels that although no person is watching him, Allah (SWT) is
watching. This continuous watch of Allah (SWT) develops the concept of internal honesty or
conscience in the believer. This means that internal honesty becomes an overall strategy of the
believer.

The Muslim is, to be honest, internally and externally, privately and publicly, whether observed
by other people or not, whether he acts or speaks. This overall honesty makes the Muslim
confident of himself, of his behavior, and of his words and deeds. Honesty makes the person feel
that he trusts others and is trusted by others.

This confidence makes the believer feel self-satisfied and socially secure.

Honesty implies unity of behavior, unity of standards, and integrity of personality. Honesty
implies being away from internal conflicts, social conflicts, and self-contradiction.

Building Honesty:

Islam builds ethical qualities in general and honesty in particular in several ways:

1. Instructions. Allah (SWT) orders the Muslim to be honest in all cases, in all deeds and
words, to him and others.
2. Reason. Allah (SWT) shows Muslims rationally that honesty is the best policy, even on a
utilitarian basis.
3. Reward. Allah (SWT) promises the honest person generous rewards in the first life and
the second life.
4. Punishment. Allah (SWT) threatens the dishonest person with severe punishment for his
dishonest behavior.
5. Practice. Allah (SWT) develops the habit of honesty in Muslims through actual practice,
i.e., through fasting and prayer.

Thus Islam builds the habit of honesty in the Muslims through direct instructions, rational
arguments, reward and punishment principles, and practice.

Opposite of Honesty
1. Hypocrisy
2. Deceit
3. Bribery
The opposite of honesty encompasses behaviors that fundamentally undermine trust, integrity,
and moral uprightness. In Islamic teachings, honesty is a virtue that is deeply emphasized, as it
fosters a just and harmonious society.

The Quran explicitly states,

"And do not mix the truth with falsehood or conceal the truth while you know [it]." (2:42)

This verse highlights the moral obligation to maintain honesty and reject deceitful practices. In
contrast, behaviors that embody dishonesty—such as hypocrisy, deceit, and bribery—are not
only frowned upon but are explicitly condemned in Islamic texts. The consequences of these
actions can lead to social discord and a breakdown of community trust, ultimately distancing
individuals from their faith and ethical principles. By recognizing the destructive nature of
dishonesty, Muslims are encouraged to embody truthfulness, understanding that it aligns with
their spiritual and moral duties.

1. Hypocrisy

Hypocrisy, or "nifaq," is a particularly dangerous form of dishonesty in Islam, as it reflects a

profound disconnection between one’s inner beliefs and outward actions. The vice of hypocrisy,
like idolatry, is divided into two levels: greater and lesser hypocrisy. The greater hypocrisy (al-
nifaq al-Akbar) pretends to have faith while hiding unbelief in his heart. Such an act is merely a
form of unbelief. On the other hand, the lesser hypocrisy (al-nifaq al-asghar) is to have any
amount of dishonesty in our deeds.

The Quran warns against hypocrisy in several verses.

Allah (SWT) says in the Quran:

“When the hypocrites come to you ˹O Prophet˺, they say, “We bear witness that you are
certainly the Messenger of Allah (SWT)”—and surely Allah (SWT) knows that you are His
Messenger—but Allah (SWT) bears witness that the hypocrites are truly liars.(63:1)

They have made their ˹false˺ oaths as a shield, hindering ˹others˺ from the Way of Allah
(SWT). Evil indeed is what they do!” (63: 2)

The above verses describe hypocrites as those who claim to be believers but act contrary to their
professed faith.

The Prophet Muhammad (PBUH) emphasized the severity of hypocrisy, stating in a hadith,

“Whoever has three qualities is a hypocrite: when he speaks, he lies; when he makes a promise,
he breaks it; and when he is entrusted, he betrays the trust” (Sahih Bukhari)

This highlights that hypocrisy not only damages one’s relationship with Allah (SWT) but also
erodes trust within the community. By drawing attention to the severe effects of hypocrisy,
Islamic teachings encourage believers to cultivate sincerity in their actions and align them with
their faith, thus fostering authenticity and integrity in all aspects of life.

We can have elements of faith and hypocrisy in our hearts at the same time, as hypocrisy exists
along a spectrum, as a matter of degree, rather than a discrete category. Again, it takes a constant
struggle to maintain the virtue of honesty in everything that we do.

Perhaps the most important social aspect of honesty is to be faithful to all of our contracts (al-
‘uqud), promises (al-wu’ud), covenants (al-‘uhud), and trusts (al-amanah).

Allah (SWT) said:

“You, who believe, fulfill your obligations. (5:1)

2. Deceit

Deceit, characterized by misleading or manipulative behavior, is another violation of Islamic

ethical principles. The Quran repeatedly warns against deceitful practices, highlighting their
destructive nature.

In Quran Allah (SWT) states,

"O you, who have believed, do not betray Allah (SWT) and the Messenger or betray your
trusts while you know [the consequence]." (8:27)

This verse emphasizes the gravity of deceit, especially when it involves violating trust.

The Prophet Muhammad (PBUH) further elaborated on this concept, stating,

“Whoever deceives another Muslim or harms him or even dislikes him is not one of us.” (Sahih
Muslim)

As the Prophet Muhammad (PBUH) warned us against deceiving people through this hadith, he
also warned us against any deed which causes harm and hurts others. Whoever causes harm to
others intentionally is not a believer, so it is obligatory for a believer to indemnify people for any
harm caused by him to them.

Deceit not only leads to personal loss and conflict but also damages the broader fabric of society
by eroding trust among individuals. Islamic teachings encourage transparency and honesty,
emphasizing that truthful communication is essential for maintaining healthy relationships and
upholding societal harmony.

3. Bribery
Bribery is another grave violation of Islamic ethics that disrupts justice and fairness in society.
The Quran condemns corrupt practices in multiple verses, asserting the importance of integrity in
all dealings. Allah (SWT) says in the Quran,

"And do not consume one another's wealth unjustly or send it [in bribery] to the rulers so that
[they might aid] you [to] consume a portion of the wealth of the people in sin, while you know
[it is unlawful]." (2:188)

This verse highlights the immorality of using bribes to gain unfair advantage or influence
decisions.

The Prophet Muhammad (PBUH) also denounced bribery, declaring,

“The curse of Allah (SWT) is upon the one who gives a bribe and the one who takes it” (Sunan
Ibn Majah).

A curse from God or His Prophet points to the enormity of the sin. The recipient of a bribe
deprives himself of the blessing of having his prayers answered.

In another hadith Prophet Muhammad (PBUH) said,

“Allah (SWT) the Almighty is Good and accepts only that which is good. And verily Allah (SWT)
has commanded the believers to do that which He has commanded the Messengers”.

So, Allah (SWT) said:

“O Messengers! Eat of the tayyib [all kinds of halal (legal) foods], and perform righteous
deeds.” (23:51)

And the Almighty has said:

“O you who believe! Eat of the lawful things that We have provided you”. (2:172)

One of the hadith

“Prophet Muhammad (PBUH) mentioned [the case] of a man who, having journeyed far, is
disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while
his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been
nourished with haram, so how can [his supplication] be answered?” (Muslim)

By accepting bribes, one consumes and provides for those in his care with unlawful gains. The
Prophet Muhammad (PBUH) said,

“He who feeds with unlawful gains will not enter paradise.” (At-Tabarani)
Such teachings emphasize that bribery not only undermines justice but also spreads inequality
and exploitation, leading to societal decay. Islam advocates for fairness and integrity in all
transactions, promoting a just society where individuals are treated equitably without the
corrupting influence of bribery.

Honesty and Trade

Honesty is an essential pillar of ethical trade, serving as a foundation for trust and fairness in
commercial transactions. In any marketplace, the relationship between buyers and sellers hinges
on transparency and integrity; without these qualities, commerce can quickly devolve into deceit
and exploitation.

Allah (SWT) commands honesty in all dealings. Allah (SWT) says in the Quran

“O my people! Give full measure and weigh with justice. Do not defraud people of their
property, nor go about spreading corruption in the land”. (11:85)

Allah (SWT) is mentioned in the Quran:

Woe to the stinters;

Those who, when they take from others by measure, take their full share;

But who, when they measure or weigh for others, give less than their due? (83:1-3)

This verse emphasizes the importance of fairness and integrity in business practices, warning
against dishonesty and deceit.

The Prophet Muhammad (PBUH) also stressed the significance of honesty in trade, declaring,

He (PBUH) said:

"The seller and the buyer have the right to keep or return goods as long as they have not parted
or till they part; and if both the parties spoke the truth and described the defects and qualities (of
the goods), then they would be blessed in their transaction, and if they told lies or hid something,
then the blessings of their transaction would be lost." (Sahih Bukhari)

This hadith highlights that transparency and truthfulness can lead to blessings in one's trade,
reinforcing that ethical practices not only please Allah (SWT) but also foster trust and prosperity
within the community.

When individuals engage in trade, their reputation is built on their honesty, influencing both
current dealings and future opportunities. Ethical traders understand that maintaining honesty not
only fosters a positive business environment but also attracts loyal customers who appreciate
fairness. This principle is particularly vital in a world where misinformation can easily spread,
eroding trust between parties.
Prophet Muhammad (PBUH) always emphasized fair dealings in business with the customers.
He (PBUH) said:

"God shows mercy to a person who is kindly when he sells, when he buys, and when he makes a
claim" (Al-Bukhari)

Islam encourages an honest trader greatly and offers a high rank on the Day of Judgment. A
businessman will be honored along with the martyrs but the conditions are sincerity, truthfulness,
honesty, etc. in dealings.

Prophet Muhammad (PBUH) said about the honest trader:

“The Truthful and honest merchant is associated with the prophets, the upright and martyrs”
(Al-Tirmidi)

In another hadith, Prophet Muhammad (PBUH) said:

"Nobody has ever eaten a better meal than that which one has earned by working with one's own
hands. The Prophet of Allah (SWT), David used to eat from the earnings of his manual labor."

Allah (SWT) says in the Quran:

“Those who spend their wealth in charity day and night, secretly and openly—their reward is
with their Lord, and there will be no fear for them, nor will they grieve.”(2/274)

These lines narrate the consequence and importance of charity, spending money rather than
collecting it. The great & weighty thing is the fortune of reward from Allah (SWT) on the Day of
Judgment which is the only successful part of every Muslim's destiny. The deeper meaning and
dignity of these verses are enhanced if we link them with the coming verses.

Allah (SWT) says:

“Those who consume interest will stand ˹on Judgment Day˺ like those driven to madness by
Satan’s touch. That is because they say, “Trade is no different than interest.” But Allah
(SWT) has permitted trading and forbidden interest. Whoever refrains—after having received
a warning from their Lord—may keep their previous gains, and their case is left to Allah
(SWT). As for those who persist, it is they who will be the residents of the Fire. They will be
there forever.”(2/275)

In these lines, Allah (SWT) specifies the basic Islamic ethics in trade and business. It is very
clear and obvious that whoever obeys Allah (SWT)'s rules and standards and refrains from the
interest in affairs in heaven is ready & prepared for him but the one who does not follow will
burn in hell forever.
In Islamic tradition, a trader who embodies honesty earns respect and reputation, while dishonest
practices can lead to social and spiritual repercussions, reminding us that integrity in trade is not
just a moral obligation but also a means to achieve long-term success.

Honesty in Monetary Dealings

In monetary dealings, honesty is paramount, as it directly influences personal and societal
welfare. The Quran explicitly advises against unfair financial practices.

Allah (SWT) says:

"And eat up not one another's property unjustly (in any illegal way e.g. Stealing, robbing,
deceiving neither etc., nor give bribery to the rulers (judges before presenting your cases) that
you may knowingly eat up a part of the property of others sinfully'' (2/188)

In another verse Allah (SWT) says

“O believers! Do not devour one another’s wealth illegally, but rather trade by mutual
consent. And do not kill ˹each other or˺ yourselves. Surely Allah (SWT) is ever Merciful to
you.”(4/29)

This verse underscores the prohibition of deceitful financial transactions and the exploitation of
others for personal gain. Dishonest practices, such as fraud or misrepresentation, can lead to
significant consequences, not only harming the individuals involved but also undermining the
entire financial system.

The Prophet Muhammad (PBUH) further reinforced this principle when He (PBUH) said,

“Who cheats is not one of us.” (Sahih Muslim)

This clear statement summarizes the severe implications of dishonesty, urging Muslims to
uphold integrity in all financial interactions.

Our Prophet Muhammad (PBUH) Says:

“Leave what makes you doubts for things and do not make you doubt” (Al-Tirmidhi)

A lot of examples are there in the Quran and Hadith which clearly explain to us the importance
of Islamic ethics in any business.

In another place, our Prophet Muhammad (PBUH) said:

“The buyers and the sellers have the option to cancel or to confirm the deal as long as they
have not parted or till they part and if they spoke the truth and told each other the defects of
the things, then blessings would be in their deal and if they hid something and told lies, the
blessings of the deal would be lost” (Sahih Muslim /Ahmad vol 34-296)
Hazrat Abdullah bin Umer (RA) said "A person came to Prophet Muhammad (PBUH) and
told him that he was always betrayed in purchasing. Prophet Muhammad (PBUH) told him to
say at the time of buying 'no cheating'.

This event emphasizes the elevated and lofty position of honesty in business. The importance
of honesty in monetary dealings not only preserves justice and fairness but also cultivates a
sense of trust within the community.

Among all the religions, Islam is the only religion, which tells us the significant ethics in
business and also presents Prophet Muhammad (PBUH) as a role model. If once we follow the
Quran and the Sunnah of our beloved Prophet Muhammad (PBUH); the Muslims can emerge as
the driving force of the whole world. By being truthful in financial matters, individuals
contribute to a healthier economy and a more cohesive society. The emphasis on honesty serves
as a reminder that our financial practices reflect our faith, and maintaining integrity is a vital
aspect of our spiritual and communal responsibilities.

Need and Benefits of Honesty in Islam

Honesty is an essential virtue in Islam, deeply rooted in the teachings of the Quran and the
example of the Prophet Muhammad (PBUH). The Holy Quran Says about Prophet Muhammad
(PBUH):

"You are the best nation that has been raised up for mankind; you enjoin right conducts,
forbid evil, and believe in Allah” (3:110)

The Prophet Muhammad (PBUH) also says:

‘‘I have been sent for the purpose of perfecting good morals” (Ibn Hambal)

Honesty is crucial for fostering trust, maintaining justice, and promoting harmony within
communities. The Quran states,

"O you, who have believed, fear Allah and be with those who are true" (9:119)

Honesty cultivates healthy relationships, as it encourages open communication and

accountability, leading to stronger bonds between family and friends. Furthermore, it establishes
a sense of integrity that enhances one’s character and spiritual well-being, ultimately
contributing to a just society where individuals feel safe and respected.

It is the mannerism of the high path of Islam, to be honest when one speaks. The Prophet
Muhammad (PBUH) said,

“Honesty certainly leads to goodness, and goodness leads to paradise. Truly, a man keeps
speaking the truth until he is inscribed as being true through and through. And lying leads to
going wrong, and going wrong leads to hell. Truly, a man lies and lies until he is inscribed as
being a liar through and through” (Sahih Bukhari and Muslim).
A Muslim seeking to please Allah (SWT) and follow the path of righteousness should be aware
of the dangers of deceit and dishonesty. However, equally, he should know that Allah (SWT) is
all Merciful, willing to forgive even the gravest sins for those who strive for His sake.

Honesty is very important in the life of a believer.

"Honesty descended from the Heavens and settled in the roots of the hearts of men (faithful
believers), and then the Quran was revealed and the people read the Quran, (and learned it from
it) and also learnt from the sayings and traditions. Both the Qur'an and the traditions
strengthened their honesty." (Sahih Bukhari)

So, Islam instructs the Muslim to be honest and trains him to be so. The outcome is a healthy self
and a healthy social atmosphere that leads to the happiness of both the individual and the
community.

Reward and Punishment of Honesty in Islam

In Islam, honesty is highly rewarded, both in this life and the Hereafter. The Quran assures
believers that those who are truthful will receive Allah's (SWT) blessings and mercy.

"Indeed, the righteous will be in a secure place" (54:55)

The acts of honesty lead to increased faith and righteousness, fostering a sense of peace and
fulfillment. Conversely, dishonesty is severely condemned, with warnings of spiritual and social
consequences. The Prophet Muhammad (P.B.U.H) taught that dishonest behavior can lead to
distrust and societal decay, while also incurring divine punishment.

The Prophet Muhammad (P.B.U.H) said, "Whoever lies intentionally let him prepare for his
place in Hellfire" (Sahih al-Bukhari)

This duality of reward and punishment emphasizes the importance of maintaining integrity in all
aspects of life, reinforcing the belief that honesty is integral to a faithful and ethical existence.

Prophet Muhammad (PBUH) is a Living Example of Honesty in Islam

Prophet Muhammad (PBUH) is the quintessential embodiment of honesty, earning him the title
"Al-Amin," or the trustworthy, even before his prophethood. His commitment to truthfulness is
evident in his interactions, as he consistently advocated for integrity. A notable Hadith states,
"Truthfulness leads to righteousness, and righteousness leads to Paradise" (Sahih Muslim)

Through his life, the Prophet exemplified that honesty is not only a moral obligation but also a
reflection of one’s faith in Allah. His unwavering adherence to truth serves as an enduring model
for Muslims, encouraging them to strive for honesty in their own lives.
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 13 Handouts

Sincerity, Fulfilling Promise & Truthfulness

Meaning of Sincerity

Sincerity has been interpreted as being upright, sincere, truthful, pure, distant from show and
ostentation in one's intention and conduct, and being closed to the things that cloud or foul one's
heart. Purity of intention, straightforwardness in thoughts, not pursuing any worldly purposes in
relations with Allah, and loyalty in servitude to Him are also included in the meaning of
sincerity.

Importance of intentions

The Muslim believes in the great importance of intention and its importance for the remainder
of his deeds, both of this world and the Hereafter. This is because all deeds are based on
intention. Depending on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed, and the obligation to make the
intention proper, is based on Allah's Words (which mean): "And they were not commanded
except to worship Allah (being) sincere to Him in religion, inclining to truth, and to establish
prayer and to give zakah (poor due). And that is the correct religion."[Quran 98:5].
Allah (SWT) also said (what means): "Say (O Muhammad): 'Indeed, I have been commanded
to worship Allah (being) sincere to Him in religion.'" [Quran 39:11].

On the authority of Tameem ibn Aus ad-Daree (ra): The Prophet (peace be upon him) said,
"The religion is naseehah (sincerity)." We said, "To whom?" He (peace be upon him) said, "To
Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk."
[Muslim]

This belief is also based on the words of Allah's Messenger: "Verily, all actions are but driven
by intention and for everyone is what he intended."[Al-Bukhaari and Muslim]

Allah's Messenger also said: "Certainly, Allah does not look at your shapes (appearance) or
wealth. But He only looks at your hearts and deeds."[Al-Bukhaari and Muslim]

The one who has a sincere intention is rewarded for a good deed and the one who has an evil
intention will bear its burden, just like the one who did a sinful deed. All of that is due to
intention alone.

At the Battle of Tabook, Allah's Messenger said: "There are people concerning whom you do
not travel any distance, nor do you spend anything, nor do you pass any valley but they are with
you in that matter." The people said, "How is that?" He said, "They have been restrained due
to some excuse, but they are with us because of the good intention."[Al-Bukhaari and Abu
Daawood].

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Sincere intention is what makes the non-combatant equal in reward to the combatant. It is what
makes the non-Mujahid receive a reward like that of a Mujahid (one who fights for the sake of
Allah).
Allah's Messenger has also said: "If two Muslims meet each other with their swords, then both
the killer and the killed will be in the Hell-fire." Someone said, "O Allah's Messenger, that is
the case for the killer but why should that be the case for the killed?" He answered, "Because he
wanted to kill his companion."[Al-Bukhaari and Muslim]

All of the above emphasize what a Muslim believes concerning the seriousness of intention and
its extreme importance. A Muslim should base all of his deeds upon a pious intention. He also
strives his best not to perform any deed without an intention or with an impure intention. The
intention is the soul of the deed and what determines its value. The deed is sound if the
intention is sound and the deed is wicked if the intention is wicked. The one who performs
deeds without good intention is doing so out of disdainful show and pretense.

Furthermore, a Muslim believes that intention is an essential component for the acceptance of
deeds, and a condition for the validity of the deed. He also knows that the intention is not
simply a statement of the tongue, "O Allah, I intended such and such…" nor is it simply a
thought in the mind.

Instead, it is the driving force in the heart towards performing a deed that is in accordance with
a sound goal -- of bringing benefit or repelling harm, at present or in the future. The will also
directs a person to perform a deed for the sake of Allah and to fulfill His Commands.
A Muslim, therefore, also believes that a permissible act may become an act of obedience,
worthy of reward and recompense. At the same time, an act of worship, if it is done for the sake
of other than Allah (void of a pious intention), then it becomes an act of disobedience worthy of
punishment and burden. A Muslim also does not believe that an act of disobedience can be
changed into an act of obedience simply due to a good intention.

For example, the one who backbites a person just to make another person feel better, has
disobeyed Allah and has committed a sin. His "good intention" will not benefit him at all in
consideration with Allah. Similarly, the one who builds a Mosque with money from prohibited
sources will not be rewarded. One who attends singing and dancing parties or who purchases
raffle tickets to support good purposes or for the sake of Jihad, is a sinner and will bear the
burden of his sin, instead of being rewarded for what he has done.

Similarly, anyone who builds a dome over the grave of a pious person, slaughters an animal on
his behalf or makes an oath on his behalf, all in the name of having love for pious people, is
disobeying Allah and earning a sin for what he has done.
These previously mentioned deeds are sins, even if it was done with a pious intention. A deed is
not transformed by a pious intention into an act of obedience unless it was something
permissible in the Sharee'ah (Islamic law) in the first place. As for a forbidden act, it never
becomes an act of obedience under any circumstances.

Finally, sincerity in intention is a matter between man and his Creator; nobody else can know
the real intentions of people except Allah. A man who attains sincerity in intention does not
consider whether others will praise, accuse or exalt or abase him, be aware of his deeds or not,
or whether he will even gain reward or not in return for his deeds. He considers only the
pleasure of Allah. Whether you speak openly ˹or not˺, He certainly knows what is secret and
what is even more hidden. [Quran 20:7]

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Allah (SWT) says, "If anyone leaves his home, emigrating to Allah and His Messenger, and
death catches up with him, it is Allah Who will reward him." (4:100)
Allah (SWT) says, "Your Lord knows best what is in your selves." (17:25)
Allah (SWT) says, "Their flesh and blood dies not reach Allah but your fear of Him (tawqa)
does reach Him." (22:37)
Ibn 'Abbas, may Allah be pleased with him, said, "It means that your intentions reach Him."
Imam Abu'l-Hasan al-Wahidi reported that az-Zajjaj said, "The meaning of this is that Allah
will not accept an offering of flesh and blood when it is offered without fearful awareness of
Allah. He accepts that through which you show Him your fearful awareness of Him." This
indicates that no act of worship is without intention. The intention is that you want to draw near
to Allah and carry out His command.

Narrated by 'Umar ibn al-Khattab (RA), may Allah be pleased with him, the Messenger of
Allah, may Allah bless him and grant him peace, said:
"Indeed, actions only go by intentions. Everyone gets what they intend. Anyone, therefore, who
emigrates for Allah and His Messenger, then his emigration is indeed for Allah and His
Messenger. But anyone who emigrates to gain something of this world or to marry a woman,
his emigration is for that for which he emigrated."

The Concept of Biddah

An act that looks like Sha’riah, proof of which does not exist in the Quran and Sunnah, doing
it with the intention to get nearer to Allah (SWT) and to seek reward from Allah (SWT) is
known as a Biddah. Every biddah is going astray, and every astray is in Hellfire.
Similarly, Fiqh (jurisprudence) is the knowledge of extracting the laws and provisions from
the Quran and Sunnah. We must perform the authentic acts endorsed by Shar’iah only.

Once HazratJibrael (AS) came and asked the Prophet Mohammad (PBUH) when would the
hour (death) come? Prophet Mohammad (PBUH) said: “Allah (SWT) knows better about it.
He (PBUH) mentioned some signs about it”.

Prophet Mohammad (PBUH) said,“Whoever does any action that is not in accordance with
this matter of ours (Islam), Will have it rejected.” [Sahih Muslim]

In our society, people named different things with different backgrounds as a religion and has
made it sacred because they never got through the authentic books, refused to listen to the
learned men, prohibited reciting the Quran daily has brought them to this level.

Fulfilment of promise in Islam:

One of the virtues talked about in the Holy Quran is Keeping of the Promise or Covenant. It has
been mentioned as one of the special and distinct features of the faithful Mo-mineen. Breaking
of promise or breach of a covenant has been called therein as one of the habits of the polytheist
Mushrikeen and hypocrite Munafeqeen.

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It is important to know that not keeping the word or breaking of promise or trust is one of the
offences that break the relation of confidence and trust in the society and thus its foundation.
Fulfilling a promise, besides being an Islamic right, is also a human right.

The Fulfillment of Promises in Quran:

Allah says:
“And fulfill (every) covenant. Verily! The covenant will be questioned about.”
(Surah Isrâ 17:34)
“And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have
covenanted.”(Surah Nahl 16:91)

“O you who believe! Fulfill (your) obligations.” (Surah Maeda 5:1)

“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah
that you say that which you do not do.” (Surah Saff 61:2, 3)

Accodring to Hadith:

Abu Hurairah (RA) reported: Rasulullah (SAW) said “Three are the signs of a hypocrite: When
he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays
his trust.” (Al-Bukhari) Another narration adds the words: “Even if he observes Saum (fasts),
performs Salaat (prayer) and claims to be a Muslim.”
Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his
promise

`Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of
Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer
hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until
he abandons it. These are: When he is entrusted with something, he betrays trust; when he
speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a
very imprudent, insulting manner.''
[Al-Bukhari and Muslim].

Truthfulness

Truthfulness is basis of all ethics and virtues. There is a truth of words, a truth of action and
a truth of attitude. It is not enough for any individual what he says is true; he should also
act in accordance with what he believes to be true, and his attitude ought to be in
conformity with what he considers to be true. How truthfulness can be the foundation of
virtues and a sure and effective means of keeping a person away from evil is illustrated in a
well-known hadith.
It is reported that a man came to the Prophet Muhammad (S.A.W.) and confessed that he
was addicted to so many vices like theft, telling lies, drunkenness, and fornication. So he
has arrived with an earnest desire to be reformed and longs for his advice how to get rid of
his moral depravity. But at the same time he asked for only one sinful habit what the
Prophet chose as the most heinous and promised to give it up. The Prophet said: Give up
telling a lie. The man promised to abide by it scrupulously. During the following night he
was tempted to drink but it crossed to his mind if the Prophet asks me about my doings,
I will have to tell the truth but could I dare to tell him about my drinking and face him
without shame? The very thought made him refrain from drinking.

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Similarly when he was tempted to commit theft in the darkness of the night, the idea of
confessing it before the Prophet made him to desist from committing theft. Likewise he did
away with all his sinful doings. The next morning he went to the Prophet Muhammad
(S.A.W.) and told him that he was lucky enough to be relieved of all his sins merely by
evading untruthfulness.

Before the Prophet invited his people towards Islam, it was his truthfulness and
trustworthiness which had earned for Muhammad (S.A.W.) the glorious titles of al-Sadiq
(truthful) and al-Amin (trustworthy). So before he told them what was revealed to him, he
straightforwardly asked the people of his clan if they had ever found him telling a lie. They
unanimously affirmed his truthfulness. Though he failed to induce the Qurash to listen to
the warnings of God but by and by he proved the truthfulness of his prophecy without the
power and pelf on a global scale. This was because he was true to himself and to others. By
virtue of his sincerity and commitment he was able to blow up mountains of opposition.

Allah (SWT) has decreed that truthfulness leads to piety, so whoever loses their truthfulness
will in turn lose their piety. Allah says :
“O’you who have believed, fear Allah and be with those who are true.” (Surah At-Tawbah9:
119).
Allah (SWT) praised Rasulullah (SAW) when Allah (SWT) says
“And indeed you are of a great moral character” (Surah Al-Qalam 68: 4).

Truthfulness comes at the top of the list of morals and Allah considered it to be the foundation
for all principles. Truthfulness, besides being an honorable trait, is a necessity in all our public
lives and perhaps it is the greatest gate to happiness of individuals as well as their entire
communities

Islam considers truthfulness as the key to righteousness and lying as the key to evil, as
Rasulullah (SAW) said: “Truthfulness leads to righteousness and righteousness leads to
Paradise. Lying leads to evil and evil leads to the Hellfire” Lying is an evil deception as
Rasulullah (SAW) said: “The greatest deception is to intentionally make your brother (in faith)
believe something which you know to be false.” In fact, lying is one of the major signs of
hypocrisy.

Page 5 of 5
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 14 Handouts

Fundamental Human Rights in Islam

Rights of Parents
Islam gives them Rights
"And We have enjoined on man (to be good) to his parents: in travail upon travail did his
mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude
to Me and to thy parents: to Me is (thy final) Goal." (Quran 31:14)
"And remember We took a covenant from the Children of Israel (to this effect): Worship
none but Allah; treat with kindness your parents and kindred, and orphans and those in need;
speak fair to the people; be steadfast in prayer; and practice regular charity. Then did ye turn
back, except a few among you, and ye backslide (even now)." (Quran 2:83)

Story of Three persons

The Prophet said, "While three persons were walking, rain began to fall and they had to enter
a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to
each other, 'Invoke Allah with the best deed you have performed (so Allah might remove the
rock)'.
One of them said, 'O Allah! My parents were old and I used to go out for grazing (my
animals). On my return I would milk (the animals) and take the milk in a vessel to my parents
to drink. After they had drunk from it, I would give it to my children, family and wife. One
day I was delayed and on my return I found my parents sleeping, and I disliked to wake them
up. The children were crying at my feet (because of hunger). That state of affairs continued
till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this
rock so that we may see the sky.' So, the rock was moved a bit.
The second said, 'O Allah! You know that I was in love with a cousin of mine, like the
deepest love a man may have for a woman, and she told me that I would not get my desire
fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I
gathered the desired amount, and when I sat in between her legs, she told me to be afraid of
Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left
her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.' So, two-
thirds of the rock was removed.
Then the third man said, 'O Allah! No doubt You know that once I employed a worker for
one Faraq (three Sa's) of millet, and when I wanted to pay him, he refused to take it, so I
sowed it and from its yield I bought cows and a shepherd. After a time that man came and
demanded his money. I said to him: Go to those cows and the shepherd and take them for
they are for you. He asked me whether I was joking with him. I told him that I was not joking
with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your
sake, then please remove the rock.' So, the rock was removed completely from the mouth of
the cave." (Bukhari-3:418)

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Which deed is the dearest to God (Allah)?
I asked the Prophet "Which deed is the dearest to Allah?" He replied, "To offer the prayers at
their early stated fixed times." I asked, "What is the next (in goodness)?" He replied, "To be
good and dutiful to your parents." I again asked, "What is the next (in goodness)?" He replied,
"To participate in Jihad (straggle) in Allah's cause." (Bukhari -Narrated Abdullah bin umar-
1:505)

Great sins
The Prophet was asked about the great sins He said,
"They are:--
 To join others in worship with Allah,
 To be undutiful to one's parents,
 To kill a person (which Allah has forbidden to kill)
 And to give a false witness." (Bukhari 3-821)

Allah's Messenger said, "Shall I inform you of the biggest of the great sins?" They said, "Yes,
O Allah's Messenger!" He said, "To join partners in worship with Allah, and to be Undutiful
to one's parents." (Bukhari 8:290)
Allah's Messenger said. "It is one of the greatest sins that a man should curse his parents." It
was asked (by the people), "O Allah's Messenger! How does a man curse his parents?" The
Prophet said, "The man abuses the father of another man and the latter abuses the father of the
former and abuses his mother." (Bukhari 8:4)

No Paradise for him

Allah's Messenger (PBUH) said: Let him be humbled into dust; let him be humbled into dust.
It was said: Allah's Messenger, who is he? He said: He who sees either of his parents during
their old age or he sees both of them, but he does not enter Paradise. (Muslim 1160)
Allah's Messenger (PBUH) said, "He who casts up the favours he has done, he who is
disobedient to parents, and he who is addicted to wine will not enter Paradise."

After their death

While we were with the Messenger of Allah! (PBUH) a man of Banu Salmah came to Him
and said: Messenger of Allah is there any kindness left that I can do to my parents after their
death? He replied: Yes, you can invoke blessings on them, forgiveness for them, carry out
their final instructions after their death, join ties of relationship which are dependent on them,
and honor their friends. (Abu Dawood 2440).

Only place when you can’t obey them

A man said, "Messenger of Allah (PBUH) what rights can parents demand from their
children?" He replied, "They are your Paradise and your Hell."

Do not associate anything with Allah even if you are killed and burnt on that account.

"But if they strive to make thee join in worship with Me (God) things of which thou hast no
knowledge, obey them not; yet bear them company in this life with justice (and
consideration), and follow the way of those who turn to me (in love): in the end the return of
you all is to Me, and I will tell you the truth (and meaning) of all that ye did." (Quran 31:15)
"We have enjoined on man kindness to parents: but if they (either of them) strive (to force)
thee to join with Me (in worship) anything of which thou hast no knowledge obey them not.
Ye have (all) to return to Me and I will tell you (the truth) of all that ye did." (Quran 29:8)

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 Rights of Children
Now let us see the other side of the coin. We have mentioned that Parent-child relation is a
reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us
see what are the Rights of Children (and Duties of Parents) in Islam.

The word “children” stands for sons and daughters, who are entitled to indisputable rights of
rearing represented in promoting their religious orientation and ethical approach in order to be
armed with both merits. Allah, the Almighty, says:

“O ye who believe! save yourselves and your families from a Fire whose fuel is Men and
Stones,…” (Surah Al Tahrim 66:6)

The Noble Prophet (PBUH) said: “Every one of you is a protector and guardian and
responsible for your wards and things under your care and a man is a guardian of his family
members, and is accountable for those placed under his charge.” (Sahih Bukhari and Sahih
Muslim)

Children are a trust put in the hands of parents who will be answerable before Allah on the
Day of Judgment about their children as they are enjoined to satisfy their offspring’s spiritual
and religious urges in order to produce righteous men and women, to be a consolation for the
eyes of their parents in both the present world and Hereafter. Allah, the Almighty says:

“And those who believe and whose families follow them in Faith,- to them shall We join
their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is
each individual in pledge for his deeds.” (Surah Al Tur 52:21)

The Noble Prophet (PBUH) in this context, said: “When a believer dies, his work ceases to be
except in three areas: a perpetual Sadaqa (charity), some useful knowledge he leaves and a
righteous son praying for him.” (Sahih Muslim)

However, some parents have paid no heed to their children’s rights and shirked away their
obligations to them. Consequently the latter have got lost and begun to grope in darkness.
Their parents have been too busy in worldly affairs promoting their financial situation and
hoarding wealth to enquire about the company in which their children are involved or to
guide them to good and make them shun evil, although they are more eligible for parental
care, love and attention. Duties of father are not confined to catering for his child’s physical
well-being, nutritious needs and clothing only; he is rather demanded to care about the
spiritual side of his child’s character, feeding his heart with knowledge and faith and
enveloping his soul with a clad of piety and the fear of Allah.

Right to be fed, clothed and protected

Children have the right to be fed, clothed and protected till they grow up to adulthood. It is,
primarily, the duty of the father to do that. Mother can provide help if necessary. Protection
means protection against physical as well as moral and intellectual harm. Parents are duty
bound to see that the child’s personality develops in all fields. So if the parents have to resort
to strictness for the sake of disciplining the children and protecting them from intellectually,
morally and religiously undesirable behavior, children should not resent their strictness. Let
them perform their duty as parents. Children’s duty is not to protest or be rude but to listen
and obey. “Their’s not to question why; their’s but to do and die”.

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Right to educate

Children have the right to education. In Islam education is not limited to bookish knowledge
but includes moral and religious training also. It means healthy all-round growth of child’s
personality. Parents must not only provide for children’s education in schools and colleges
but should also take personal interest in their studies, helping them if they can. Parents should
sacrifice their own comfort and social activities and must spare some time to take interest in
children’s studies, especially when they are young. And of course, parents should not forget
or neglect imparting religious/moral training to children. A little sacrifice on part of parents
will save children from moral disasters. Effective moral training comes not from sermons,
advice and precepts but from parents’ personal examples of good behavior. It is a famous
Tradition of the Prophet Muhammad (PBUH) that acquisition of knowledge is a must for
every Muslim boy and girl. Another Hadith says, “The best of you is one who gives a good
education (intellectual and moral) to his children”. Another Hadith lays stress on education of
daughters. The Prophet Muhammad (PBUH) once said, “He who provides good upbringing to
3 daughters shall go to Paradise”. A man asked, “what if one has only two daughters”. “He
also shall go to Paradise”. Another man asked, “and what if one has only one daughter?” “He
too”, replied the Prophet Muhammad (PBUH).

Psychological needs
Children have many psychological needs also. Small children need to be loved, caressed,
kissed and hugged. The Prophet Muhammad (PBUH) loved children greatly. He would allow
his grandsons Hassan and Hussain (RA) to ride his shoulders even during his prayers. In
streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he
would even kiss small children in the street. Once a Bedouin saw the Prophet (PBUH) kissing
a small kid. Out of wonder he said, “I have eight children but I never kiss them”. The Prophet
(PBUH) remarked, “What can I do if Allah has taken away love and compassion from your
heart”. The Prophet (PBUH) would show special kindness to orphaned children. Some
parents believe that being frank with children is not good from discipline point of view. This
is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads
to rudeness on the part of children it should be mixed with strictness. That will tell the
children that parents are basically kind but can be tough if children show rudeness and bad
manners. Over-protection and over-care are undesirable. Let the child grow up as a
responsible person. Only provide them guidance.

Children have the right to be well provided (materially). A Hadith says, “It is better for
parents to leave their children well provided (financially) than to leave them in poverty”. This
means that parents should not spend all that they have on their own comforts and luxuries but
must make provisions for children’s welfare after the parents die. They are eligible to be
spent on in kindness not with extravagance. Spending on one’s children manifests deep
gratitude to Allah for the wealth, which the Creator has bestowed on to the father.

Equality in parental attitude

Another right fully due to children is equality in parental treatment. No one should be given
preference over the others in gifts or presents. Islam teaches that no child should enjoy
privileges to the prejudice of his brothers or sisters; this is injustice on the face of it. Allah
forbids injustice because it leads to hatred on the part of the deprived children, and creation of
hostility between the ill-treated and the pampered ones or even between the former and their
parents. One child could show more honor to his parents than his other brothers or sisters, the
thing that invites his parents to single him out for more privileges to the exclusion of the
others. This behavior is unjustifiable because the dutiful son is rewarded by his Lord;
moreover, a privilege of this sort could on the one hand lead the child to vain glory and on the
other, the less fortunate ones could develop a kind of hatred and then overstep the mark and
indulge in further disobedience.
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Bukhari and Muslim reported a narration from An-Numan bin Bashir that his father Bashir
bin Sa’d took him to Allah’s Messenger (PBUH) and said, “I have given this son of mine a
slave.” The Prophet (PBUH) asked, ‘Have you given all your sons the like?’ He replied in the
negative. The Prophet (PBUH) said, ‘Take back your gift then.’”

In another narration, the Noble Prophet (PBUH) said: “Be afraid of Allah, and be just to your
children.”

And in another narration, Prophet Muhammad (PBUH) said: “Make anyone else a witness
upon this because I cannot be a witness on a Zulm (wrongdoing).”

In clear words, the Noble Prophet (PBUH) described preference of one’s child over the others
as injustice which is synonymous with Zulm (wrongdoing) and Zulm is Haram (prohibited).
However, we must not mix up between preference and making an exception of one child and
satisfying his urgent needs; this exception serves special needs and runs in the same channel
of supporting one’s family.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 13 Handouts

Sincerity, Fulfilling Promise & Truthfulness

Meaning of Sincerity

Sincerity has been interpreted as being upright, sincere, truthful, pure, distant from show and
ostentation in one's intention and conduct, and being closed to the things that cloud or foul one's
heart. Purity of intention, straightforwardness in thoughts, not pursuing any worldly purposes in
relations with Allah, and loyalty in servitude to Him are also included in the meaning of
sincerity.

Importance of intentions

The Muslim believes in the great importance of intention and its importance for the remainder
of his deeds, both of this world and the Hereafter. This is because all deeds are based on
intention. Depending on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed, and the obligation to make the
intention proper, is based on Allah's Words (which mean): "And they were not commanded
except to worship Allah (being) sincere to Him in religion, inclining to truth, and to establish
prayer and to give zakah (poor due). And that is the correct religion."[Quran 98:5].
Allah (SWT) also said (what means): "Say (O Muhammad): 'Indeed, I have been commanded
to worship Allah (being) sincere to Him in religion.'" [Quran 39:11].

On the authority of Tameem ibn Aus ad-Daree (ra): The Prophet (peace be upon him) said,
"The religion is naseehah (sincerity)." We said, "To whom?" He (peace be upon him) said, "To
Allah, His Book, His Messenger, and to the leaders of the Muslims and their common folk."
[Muslim]

This belief is also based on the words of Allah's Messenger: "Verily, all actions are but driven
by intention and for everyone is what he intended."[Al-Bukhaari and Muslim]

Allah's Messenger also said: "Certainly, Allah does not look at your shapes (appearance) or
wealth. But He only looks at your hearts and deeds."[Al-Bukhaari and Muslim]

The one who has a sincere intention is rewarded for a good deed and the one who has an evil
intention will bear its burden, just like the one who did a sinful deed. All of that is due to
intention alone.

At the Battle of Tabook, Allah's Messenger said: "There are people concerning whom you do
not travel any distance, nor do you spend anything, nor do you pass any valley but they are with
you in that matter." The people said, "How is that?" He said, "They have been restrained due
to some excuse, but they are with us because of the good intention."[Al-Bukhaari and Abu
Daawood].

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Sincere intention is what makes the non-combatant equal in reward to the combatant. It is what
makes the non-Mujahid receive a reward like that of a Mujahid (one who fights for the sake of
Allah).
Allah's Messenger has also said: "If two Muslims meet each other with their swords, then both
the killer and the killed will be in the Hell-fire." Someone said, "O Allah's Messenger, that is
the case for the killer but why should that be the case for the killed?" He answered, "Because he
wanted to kill his companion."[Al-Bukhaari and Muslim]

All of the above emphasize what a Muslim believes concerning the seriousness of intention and
its extreme importance. A Muslim should base all of his deeds upon a pious intention. He also
strives his best not to perform any deed without an intention or with an impure intention. The
intention is the soul of the deed and what determines its value. The deed is sound if the
intention is sound and the deed is wicked if the intention is wicked. The one who performs
deeds without good intention is doing so out of disdainful show and pretense.

Furthermore, a Muslim believes that intention is an essential component for the acceptance of
deeds, and a condition for the validity of the deed. He also knows that the intention is not
simply a statement of the tongue, "O Allah, I intended such and such…" nor is it simply a
thought in the mind.

Instead, it is the driving force in the heart towards performing a deed that is in accordance with
a sound goal -- of bringing benefit or repelling harm, at present or in the future. The will also
directs a person to perform a deed for the sake of Allah and to fulfill His Commands.
A Muslim, therefore, also believes that a permissible act may become an act of obedience,
worthy of reward and recompense. At the same time, an act of worship, if it is done for the sake
of other than Allah (void of a pious intention), then it becomes an act of disobedience worthy of
punishment and burden. A Muslim also does not believe that an act of disobedience can be
changed into an act of obedience simply due to a good intention.

For example, the one who backbites a person just to make another person feel better, has
disobeyed Allah and has committed a sin. His "good intention" will not benefit him at all in
consideration with Allah. Similarly, the one who builds a Mosque with money from prohibited
sources will not be rewarded. One who attends singing and dancing parties or who purchases
raffle tickets to support good purposes or for the sake of Jihad, is a sinner and will bear the
burden of his sin, instead of being rewarded for what he has done.

Similarly, anyone who builds a dome over the grave of a pious person, slaughters an animal on
his behalf or makes an oath on his behalf, all in the name of having love for pious people, is
disobeying Allah and earning a sin for what he has done.
These previously mentioned deeds are sins, even if it was done with a pious intention. A deed is
not transformed by a pious intention into an act of obedience unless it was something
permissible in the Sharee'ah (Islamic law) in the first place. As for a forbidden act, it never
becomes an act of obedience under any circumstances.

Finally, sincerity in intention is a matter between man and his Creator; nobody else can know
the real intentions of people except Allah. A man who attains sincerity in intention does not
consider whether others will praise, accuse or exalt or abase him, be aware of his deeds or not,
or whether he will even gain reward or not in return for his deeds. He considers only the
pleasure of Allah. Whether you speak openly ˹or not˺, He certainly knows what is secret and
what is even more hidden. [Quran 20:7]

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Allah (SWT) says, "If anyone leaves his home, emigrating to Allah and His Messenger, and
death catches up with him, it is Allah Who will reward him." (4:100)
Allah (SWT) says, "Your Lord knows best what is in your selves." (17:25)
Allah (SWT) says, "Their flesh and blood dies not reach Allah but your fear of Him (tawqa)
does reach Him." (22:37)
Ibn 'Abbas, may Allah be pleased with him, said, "It means that your intentions reach Him."
Imam Abu'l-Hasan al-Wahidi reported that az-Zajjaj said, "The meaning of this is that Allah
will not accept an offering of flesh and blood when it is offered without fearful awareness of
Allah. He accepts that through which you show Him your fearful awareness of Him." This
indicates that no act of worship is without intention. The intention is that you want to draw near
to Allah and carry out His command.

Narrated by 'Umar ibn al-Khattab (RA), may Allah be pleased with him, the Messenger of
Allah, may Allah bless him and grant him peace, said:
"Indeed, actions only go by intentions. Everyone gets what they intend. Anyone, therefore, who
emigrates for Allah and His Messenger, then his emigration is indeed for Allah and His
Messenger. But anyone who emigrates to gain something of this world or to marry a woman,
his emigration is for that for which he emigrated."

The Concept of Biddah

An act that looks like Sha’riah, proof of which does not exist in the Quran and Sunnah, doing
it with the intention to get nearer to Allah (SWT) and to seek reward from Allah (SWT) is
known as a Biddah. Every biddah is going astray, and every astray is in Hellfire.
Similarly, Fiqh (jurisprudence) is the knowledge of extracting the laws and provisions from
the Quran and Sunnah. We must perform the authentic acts endorsed by Shar’iah only.

Once HazratJibrael (AS) came and asked the Prophet Mohammad (PBUH) when would the
hour (death) come? Prophet Mohammad (PBUH) said: “Allah (SWT) knows better about it.
He (PBUH) mentioned some signs about it”.

Prophet Mohammad (PBUH) said,“Whoever does any action that is not in accordance with
this matter of ours (Islam), Will have it rejected.” [Sahih Muslim]

In our society, people named different things with different backgrounds as a religion and has
made it sacred because they never got through the authentic books, refused to listen to the
learned men, prohibited reciting the Quran daily has brought them to this level.

Fulfilment of promise in Islam:

One of the virtues talked about in the Holy Quran is Keeping of the Promise or Covenant. It has
been mentioned as one of the special and distinct features of the faithful Mo-mineen. Breaking
of promise or breach of a covenant has been called therein as one of the habits of the polytheist
Mushrikeen and hypocrite Munafeqeen.

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It is important to know that not keeping the word or breaking of promise or trust is one of the
offences that break the relation of confidence and trust in the society and thus its foundation.
Fulfilling a promise, besides being an Islamic right, is also a human right.

The Fulfillment of Promises in Quran:

Allah says:
“And fulfill (every) covenant. Verily! The covenant will be questioned about.”
(Surah Isrâ 17:34)
“And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have
covenanted.”(Surah Nahl 16:91)

“O you who believe! Fulfill (your) obligations.” (Surah Maeda 5:1)

“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah
that you say that which you do not do.” (Surah Saff 61:2, 3)

Accodring to Hadith:

Abu Hurairah (RA) reported: Rasulullah (SAW) said “Three are the signs of a hypocrite: When
he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays
his trust.” (Al-Bukhari) Another narration adds the words: “Even if he observes Saum (fasts),
performs Salaat (prayer) and claims to be a Muslim.”
Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his
promise

`Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of
Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer
hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until
he abandons it. These are: When he is entrusted with something, he betrays trust; when he
speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a
very imprudent, insulting manner.''
[Al-Bukhari and Muslim].

Truthfulness

Truthfulness is basis of all ethics and virtues. There is a truth of words, a truth of action and
a truth of attitude. It is not enough for any individual what he says is true; he should also
act in accordance with what he believes to be true, and his attitude ought to be in
conformity with what he considers to be true. How truthfulness can be the foundation of
virtues and a sure and effective means of keeping a person away from evil is illustrated in a
well-known hadith.
It is reported that a man came to the Prophet Muhammad (S.A.W.) and confessed that he
was addicted to so many vices like theft, telling lies, drunkenness, and fornication. So he
has arrived with an earnest desire to be reformed and longs for his advice how to get rid of
his moral depravity. But at the same time he asked for only one sinful habit what the
Prophet chose as the most heinous and promised to give it up. The Prophet said: Give up
telling a lie. The man promised to abide by it scrupulously. During the following night he
was tempted to drink but it crossed to his mind if the Prophet asks me about my doings,
I will have to tell the truth but could I dare to tell him about my drinking and face him
without shame? The very thought made him refrain from drinking.

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Similarly when he was tempted to commit theft in the darkness of the night, the idea of
confessing it before the Prophet made him to desist from committing theft. Likewise he did
away with all his sinful doings. The next morning he went to the Prophet Muhammad
(S.A.W.) and told him that he was lucky enough to be relieved of all his sins merely by
evading untruthfulness.

Before the Prophet invited his people towards Islam, it was his truthfulness and
trustworthiness which had earned for Muhammad (S.A.W.) the glorious titles of al-Sadiq
(truthful) and al-Amin (trustworthy). So before he told them what was revealed to him, he
straightforwardly asked the people of his clan if they had ever found him telling a lie. They
unanimously affirmed his truthfulness. Though he failed to induce the Qurash to listen to
the warnings of God but by and by he proved the truthfulness of his prophecy without the
power and pelf on a global scale. This was because he was true to himself and to others. By
virtue of his sincerity and commitment he was able to blow up mountains of opposition.

Allah (SWT) has decreed that truthfulness leads to piety, so whoever loses their truthfulness
will in turn lose their piety. Allah says :
“O’you who have believed, fear Allah and be with those who are true.” (Surah At-Tawbah9:
119).
Allah (SWT) praised Rasulullah (SAW) when Allah (SWT) says
“And indeed you are of a great moral character” (Surah Al-Qalam 68: 4).

Truthfulness comes at the top of the list of morals and Allah considered it to be the foundation
for all principles. Truthfulness, besides being an honorable trait, is a necessity in all our public
lives and perhaps it is the greatest gate to happiness of individuals as well as their entire
communities

Islam considers truthfulness as the key to righteousness and lying as the key to evil, as
Rasulullah (SAW) said: “Truthfulness leads to righteousness and righteousness leads to
Paradise. Lying leads to evil and evil leads to the Hellfire” Lying is an evil deception as
Rasulullah (SAW) said: “The greatest deception is to intentionally make your brother (in faith)
believe something which you know to be false.” In fact, lying is one of the major signs of
hypocrisy.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 14 Handouts

Fundamental Human Rights in Islam

Rights of Parents
Islam gives them Rights
"And We have enjoined on man (to be good) to his parents: in travail upon travail did his
mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude
to Me and to thy parents: to Me is (thy final) Goal." (Quran 31:14)
"And remember We took a covenant from the Children of Israel (to this effect): Worship
none but Allah; treat with kindness your parents and kindred, and orphans and those in need;
speak fair to the people; be steadfast in prayer; and practice regular charity. Then did ye turn
back, except a few among you, and ye backslide (even now)." (Quran 2:83)

Story of Three persons

The Prophet said, "While three persons were walking, rain began to fall and they had to enter
a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to
each other, 'Invoke Allah with the best deed you have performed (so Allah might remove the
rock)'.
One of them said, 'O Allah! My parents were old and I used to go out for grazing (my
animals). On my return I would milk (the animals) and take the milk in a vessel to my parents
to drink. After they had drunk from it, I would give it to my children, family and wife. One
day I was delayed and on my return I found my parents sleeping, and I disliked to wake them
up. The children were crying at my feet (because of hunger). That state of affairs continued
till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this
rock so that we may see the sky.' So, the rock was moved a bit.
The second said, 'O Allah! You know that I was in love with a cousin of mine, like the
deepest love a man may have for a woman, and she told me that I would not get my desire
fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I
gathered the desired amount, and when I sat in between her legs, she told me to be afraid of
Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left
her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.' So, two-
thirds of the rock was removed.
Then the third man said, 'O Allah! No doubt You know that once I employed a worker for
one Faraq (three Sa's) of millet, and when I wanted to pay him, he refused to take it, so I
sowed it and from its yield I bought cows and a shepherd. After a time that man came and
demanded his money. I said to him: Go to those cows and the shepherd and take them for
they are for you. He asked me whether I was joking with him. I told him that I was not joking
with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your
sake, then please remove the rock.' So, the rock was removed completely from the mouth of
the cave." (Bukhari-3:418)

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Which deed is the dearest to God (Allah)?
I asked the Prophet "Which deed is the dearest to Allah?" He replied, "To offer the prayers at
their early stated fixed times." I asked, "What is the next (in goodness)?" He replied, "To be
good and dutiful to your parents." I again asked, "What is the next (in goodness)?" He replied,
"To participate in Jihad (straggle) in Allah's cause." (Bukhari -Narrated Abdullah bin umar-
1:505)

Great sins
The Prophet was asked about the great sins He said,
"They are:--
 To join others in worship with Allah,
 To be undutiful to one's parents,
 To kill a person (which Allah has forbidden to kill)
 And to give a false witness." (Bukhari 3-821)

Allah's Messenger said, "Shall I inform you of the biggest of the great sins?" They said, "Yes,
O Allah's Messenger!" He said, "To join partners in worship with Allah, and to be Undutiful
to one's parents." (Bukhari 8:290)
Allah's Messenger said. "It is one of the greatest sins that a man should curse his parents." It
was asked (by the people), "O Allah's Messenger! How does a man curse his parents?" The
Prophet said, "The man abuses the father of another man and the latter abuses the father of the
former and abuses his mother." (Bukhari 8:4)

No Paradise for him

Allah's Messenger (PBUH) said: Let him be humbled into dust; let him be humbled into dust.
It was said: Allah's Messenger, who is he? He said: He who sees either of his parents during
their old age or he sees both of them, but he does not enter Paradise. (Muslim 1160)
Allah's Messenger (PBUH) said, "He who casts up the favours he has done, he who is
disobedient to parents, and he who is addicted to wine will not enter Paradise."

After their death

While we were with the Messenger of Allah! (PBUH) a man of Banu Salmah came to Him
and said: Messenger of Allah is there any kindness left that I can do to my parents after their
death? He replied: Yes, you can invoke blessings on them, forgiveness for them, carry out
their final instructions after their death, join ties of relationship which are dependent on them,
and honor their friends. (Abu Dawood 2440).

Only place when you can’t obey them

A man said, "Messenger of Allah (PBUH) what rights can parents demand from their
children?" He replied, "They are your Paradise and your Hell."

Do not associate anything with Allah even if you are killed and burnt on that account.

"But if they strive to make thee join in worship with Me (God) things of which thou hast no
knowledge, obey them not; yet bear them company in this life with justice (and
consideration), and follow the way of those who turn to me (in love): in the end the return of
you all is to Me, and I will tell you the truth (and meaning) of all that ye did." (Quran 31:15)
"We have enjoined on man kindness to parents: but if they (either of them) strive (to force)
thee to join with Me (in worship) anything of which thou hast no knowledge obey them not.
Ye have (all) to return to Me and I will tell you (the truth) of all that ye did." (Quran 29:8)

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 Rights of Children
Now let us see the other side of the coin. We have mentioned that Parent-child relation is a
reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us
see what are the Rights of Children (and Duties of Parents) in Islam.

The word “children” stands for sons and daughters, who are entitled to indisputable rights of
rearing represented in promoting their religious orientation and ethical approach in order to be
armed with both merits. Allah, the Almighty, says:

“O ye who believe! save yourselves and your families from a Fire whose fuel is Men and
Stones,…” (Surah Al Tahrim 66:6)

The Noble Prophet (PBUH) said: “Every one of you is a protector and guardian and
responsible for your wards and things under your care and a man is a guardian of his family
members, and is accountable for those placed under his charge.” (Sahih Bukhari and Sahih
Muslim)

Children are a trust put in the hands of parents who will be answerable before Allah on the
Day of Judgment about their children as they are enjoined to satisfy their offspring’s spiritual
and religious urges in order to produce righteous men and women, to be a consolation for the
eyes of their parents in both the present world and Hereafter. Allah, the Almighty says:

“And those who believe and whose families follow them in Faith,- to them shall We join
their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is
each individual in pledge for his deeds.” (Surah Al Tur 52:21)

The Noble Prophet (PBUH) in this context, said: “When a believer dies, his work ceases to be
except in three areas: a perpetual Sadaqa (charity), some useful knowledge he leaves and a
righteous son praying for him.” (Sahih Muslim)

However, some parents have paid no heed to their children’s rights and shirked away their
obligations to them. Consequently the latter have got lost and begun to grope in darkness.
Their parents have been too busy in worldly affairs promoting their financial situation and
hoarding wealth to enquire about the company in which their children are involved or to
guide them to good and make them shun evil, although they are more eligible for parental
care, love and attention. Duties of father are not confined to catering for his child’s physical
well-being, nutritious needs and clothing only; he is rather demanded to care about the
spiritual side of his child’s character, feeding his heart with knowledge and faith and
enveloping his soul with a clad of piety and the fear of Allah.

Right to be fed, clothed and protected

Children have the right to be fed, clothed and protected till they grow up to adulthood. It is,
primarily, the duty of the father to do that. Mother can provide help if necessary. Protection
means protection against physical as well as moral and intellectual harm. Parents are duty
bound to see that the child’s personality develops in all fields. So if the parents have to resort
to strictness for the sake of disciplining the children and protecting them from intellectually,
morally and religiously undesirable behavior, children should not resent their strictness. Let
them perform their duty as parents. Children’s duty is not to protest or be rude but to listen
and obey. “Their’s not to question why; their’s but to do and die”.

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Right to educate

Children have the right to education. In Islam education is not limited to bookish knowledge
but includes moral and religious training also. It means healthy all-round growth of child’s
personality. Parents must not only provide for children’s education in schools and colleges
but should also take personal interest in their studies, helping them if they can. Parents should
sacrifice their own comfort and social activities and must spare some time to take interest in
children’s studies, especially when they are young. And of course, parents should not forget
or neglect imparting religious/moral training to children. A little sacrifice on part of parents
will save children from moral disasters. Effective moral training comes not from sermons,
advice and precepts but from parents’ personal examples of good behavior. It is a famous
Tradition of the Prophet Muhammad (PBUH) that acquisition of knowledge is a must for
every Muslim boy and girl. Another Hadith says, “The best of you is one who gives a good
education (intellectual and moral) to his children”. Another Hadith lays stress on education of
daughters. The Prophet Muhammad (PBUH) once said, “He who provides good upbringing to
3 daughters shall go to Paradise”. A man asked, “what if one has only two daughters”. “He
also shall go to Paradise”. Another man asked, “and what if one has only one daughter?” “He
too”, replied the Prophet Muhammad (PBUH).

Psychological needs
Children have many psychological needs also. Small children need to be loved, caressed,
kissed and hugged. The Prophet Muhammad (PBUH) loved children greatly. He would allow
his grandsons Hassan and Hussain (RA) to ride his shoulders even during his prayers. In
streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he
would even kiss small children in the street. Once a Bedouin saw the Prophet (PBUH) kissing
a small kid. Out of wonder he said, “I have eight children but I never kiss them”. The Prophet
(PBUH) remarked, “What can I do if Allah has taken away love and compassion from your
heart”. The Prophet (PBUH) would show special kindness to orphaned children. Some
parents believe that being frank with children is not good from discipline point of view. This
is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads
to rudeness on the part of children it should be mixed with strictness. That will tell the
children that parents are basically kind but can be tough if children show rudeness and bad
manners. Over-protection and over-care are undesirable. Let the child grow up as a
responsible person. Only provide them guidance.

Children have the right to be well provided (materially). A Hadith says, “It is better for
parents to leave their children well provided (financially) than to leave them in poverty”. This
means that parents should not spend all that they have on their own comforts and luxuries but
must make provisions for children’s welfare after the parents die. They are eligible to be
spent on in kindness not with extravagance. Spending on one’s children manifests deep
gratitude to Allah for the wealth, which the Creator has bestowed on to the father.

Equality in parental attitude

Another right fully due to children is equality in parental treatment. No one should be given
preference over the others in gifts or presents. Islam teaches that no child should enjoy
privileges to the prejudice of his brothers or sisters; this is injustice on the face of it. Allah
forbids injustice because it leads to hatred on the part of the deprived children, and creation of
hostility between the ill-treated and the pampered ones or even between the former and their
parents. One child could show more honor to his parents than his other brothers or sisters, the
thing that invites his parents to single him out for more privileges to the exclusion of the
others. This behavior is unjustifiable because the dutiful son is rewarded by his Lord;
moreover, a privilege of this sort could on the one hand lead the child to vain glory and on the
other, the less fortunate ones could develop a kind of hatred and then overstep the mark and
indulge in further disobedience.
Page 4 of 5
Bukhari and Muslim reported a narration from An-Numan bin Bashir that his father Bashir
bin Sa’d took him to Allah’s Messenger (PBUH) and said, “I have given this son of mine a
slave.” The Prophet (PBUH) asked, ‘Have you given all your sons the like?’ He replied in the
negative. The Prophet (PBUH) said, ‘Take back your gift then.’”

In another narration, the Noble Prophet (PBUH) said: “Be afraid of Allah, and be just to your
children.”

And in another narration, Prophet Muhammad (PBUH) said: “Make anyone else a witness
upon this because I cannot be a witness on a Zulm (wrongdoing).”

In clear words, the Noble Prophet (PBUH) described preference of one’s child over the others
as injustice which is synonymous with Zulm (wrongdoing) and Zulm is Haram (prohibited).
However, we must not mix up between preference and making an exception of one child and
satisfying his urgent needs; this exception serves special needs and runs in the same channel
of supporting one’s family.

Page 5 of 5
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 15 Handouts

Rights of Women in Islam

There are two categories of women rights:

 Equal Rights
 Special Rights

Equality of Men and Woman in Islam, and their complementary nature to one another

In one sense, equality between men and women is possible and reasonable because they are
both human, with similar souls, brains, hearts, lungs, limbs, etc. In another sense, equality
between men and women is impossible and an absurdity due to their natural differences in
physical, mental, emotional and psychological qualities, inclinations and abilities. Between
these two we must tread to illuminate how they are equal, and how they are complimentary.

Allah (SWT) says in the Quran:

"And they (women) have rights similar to those (of men) over them, and men are a degree
above them." (2:228).

If total equality between all members of the same gender is impossible due to natural
differences in strengths and other qualities, regardless of whether the gender is masculine or
feminine, then it is definitely impossible between the two genders. Allah (SWT) says in the
Glorious Qur'an:

(And of everything We have created pairs, that you may remember (the Grace of Allah
(SWT)). [51:49]

Another verse states:

He (Allah (SWT)) it is who did create you from a single soul and therefrom did create his
mate, that he might dwell with her (in love) (7:189)

Even atoms exhibit this dual quality with inter-related and complementary roles played by the
positive and negative particles and ions, yet each is an integral part of the whole system of the
so called binary basis of all life. Most living beings have male and female sexes for
reproduction. As the science of biology teaches us, all mammals have similar traits in their
molecular and glandular structures that determine differences in gender. These basic physical,
psychological and sexual traits have their definite effects on other spheres of life.

It is natural for a man to need and find fulfillment with a woman and for a woman with a man,
since they are created one from the other and for one another. They both are inseparably bound
to each other. Neither can they find fulfillment except when in the company of the other as
legal and honorable mate and spouse, as Allah (SWT) says in the Qur'an, mentioned in the two
verses cited in the preface:

(O Mankind! We have created you from a male and a female, and made you into nations
and tribes, that you may know one another. Verily, the most honorable of you in the Sight
of Allah (SWT) is the believer who has Taqwa (piety and righteousness). Verily, Allah
(SWT) is All-Knowing, All-Aware.)[49:13]

In many instances Islam treats women as equals to men.

In Islam, men and women are considered equal in their spiritual worth and value, while
acknowledging their inherent biological differences. Islam teaches that both men and women
possess equal potential for righteousness and are equally accountable to Allah (SWT) for their
actions.

However, it is important to note that equality does not mean identical roles or responsibilities.
Islam promotes complementary roles between men and women, each fulfilling their unique
functions within society and the family unit.
Special Right
Following are some special rights given to women in Islam.

1) Equality in Basic Humanity

Both the male and the female are equal in terms of their humanity. Islam does not categorize
women, for instance, as the source of evil in the world for some & original sin that caused
Adam (AS) to be dismissed from Paradise, or to be the cause of evil in the world by setting
loose a Pandora's box of vices, as some other religious doctrines and fables teach.

Allah (SWT), states in the Glorious Qur'an:

“O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and
from him (Adam) He created his wife (Eve), and from them both He created many men
and women...” [4:1]
Allah (SWT) also states in the Glorious Qur'an:
“Does man think that he will be left neglected without being punished or rewarded for the
obligatory duties enjoined by his Lord (Allah (SWT)) on him? Was he not a mixed male
and female discharge of semen pouring forth? Then he became a clot; then (Allah
(SWT)) shaped and fashioned (him) in due proportion, and made him into two sexes,
male and female. Is He not able to raise to life those who are dead?”[75:36-40]

Allah (SWT) illustrated in the verses that He created both sexes from one single source. There
is no difference between the two sexes in terms of qualifications in humanity, and each
complements the other as the two genders of the species. Islam has abolished and abrogated all
the previous unjust laws that demoted women as inferior in quality and nature. The Prophet
Muhammad (PBUH) said:

Verily, women are the twin halves of men. [Abu Dawood #234, Tirmidhi #113 & others]

2) Equality in Religious Obligations

Equal religious duties and rituals are required from both women and men. Testimony of Faith
(Shahaadah), Prayer (Salah), Obligatory Charity (Zakah), Fasting (Saum), and Pilgrimage
(Hajj) are equally required of both genders. In some cases the requirements are a bit easier on
women to alleviate their special cases of hardship. For instance, in consideration of her health
and physical condition, menstruating women or a woman in the state of postnatal bleeding and
recuperation are absolved from the duty of prayers and fasting. She is required to make up the
days of fasting missed due to menses and postnatal bleeding, but not her prayers, as that would
be too burdensome.

3) Equality in Rewards and Punishments

Both males and females have similar rewards for obedience and penalties for disobedience in
this world and the Hereafter. As stated by Allah (SWT) in the Glorious Qur'an:

“Whoever does righteous acts, whether male or female, while he is a believer, verily, to
him We will give a good life, and We shall pay them certainly a reward in proportion to
the best of what they used to do.”[16:97]

4) Equality in Preservation of Honor and Nobility

Women have the same moral obligations and are entitled to the same general rights as men in
guarding chastity, integrity and personal honor and respect, etc. No double standards are
allowed. For instance, those who falsely accuse a chaste woman of adultery or fornication are
publicly punished, just as if a man is slandered. Allah (SWT), states in the Qur'an:
 “And those who accuse chaste women, and produce not four witnesses, flog them with
eighty lashes, and reject their testimony forever. Indeed, they are those who are
disobedient to Allah (SWT).”[24:4]
Jabir ibn Abdullah reported: The Prophet Muhammad (PBUH) said,
“Fear Allah (SWT) regarding women. Verily, you have taken them as a trust from Allah (SWT),
and intercourse has been made lawful by the word of Allah (SWT). Your rights over them are
that they do not let anyone in the house you dislike. If they do so, you may strike them without
violence. Their rights over you are that you provide for them and clothe them in a reasonable
manner.”(Ṣaḥīḥ Muslim)

5) Equality in Financial Dealings and Property Ownership

Women are equally qualified and allowed to engage in financial dealings and property
ownership. According to Islamic law women can own, buy, sell and undertake any financial
transaction without the need for guardianship, and without any restrictions or limitations - a
situation unheard of in many societies until modern times.

In Quran Allah (SWT) says:

“For men there is a share in what their parents and close relatives leave, and for women
there is a share in what their parents and close relatives leave—whether it is little or much.
˹These are˺ obligatory shares” (4:7)

7) Equality in Education and Cultivation

Islam entitles women to the same rights as men in terms of education and cultivation. The
Prophet Muhammad (PBUH) said, as reported and authenticated by the scholars of prophetic
traditions:

Seeking knowledge is compulsory for each and every Muslim (i.e. both male and female).
[Ibn Majah #224 al-Baihaqi and verified]

Another hadith stated:

“Some women requested the Prophet (peace and blessings upon him) to fix a day for them
as the men were taking all his time [to learn]. Upon this, he appointed for them, a day
[every week], for religious lessons and injunctions.” (Ṣaḥīḥ Bukhārī)

Both men and women are equally encouraged to seek knowledge.

Great female Muslim Scholars existed at and around the time of the Prophet Muhammad
(PBUH). Some were from his family and others were his companions or their daughters.
Prominent amongst them was Hazrat Aisha (RA), the wife of the Prophet Muhammad
(PBUH) through whom a quarter of the Islamic law has been transmitted.
Muslim scholars collectively agreed that the word Muslim when used in revealed scriptures
includes both male and female, as we indicated in parenthesis. Thus, Islam entitles women to
the same right of education in order to understand the religious and social obligations, and
obligated them both to raise their children in the best manner, in accordance with the right
Islamic guidance. Of course women have certain obligations in bringing up their children that
are commensurate to their abilities and men have complementary obligations to finance, protect
and maintain according to their added responsibilities in the family unit.

The Prophet Muhammad (PBUH) said:

Whoever takes care of two girls until they reach puberty, he and I will come on the Day of
Resurrection like this.” The Messenger of Allah (SWT) (peace be upon him) then joined his
fingers to illustrate this. [Muslim #2631]

About female slave girls, the Prophet Muhammad (PBUH) said:

Whoever has a female child with him (under his guardianship from slavery), and trains her
in the best behavior, and teaches her well, and then frees and marries her, will have a
double reward. [Bukhari #97 & Muslim #154 ]
How are women treated in Islam?
In Islam, women are treated with respect and equality. They are considered as equal partners in
society and have important roles in nurturing and guiding the future generations. Islam
recognizes the significance of women’s contributions and emphasizes their rights to education,
property ownership, and participation in political affairs.

Women are valued and cherished as sisters of men, and their relationship with their husbands is
described as a mutual support system where both parties are like garments for each other,
symbolizing love, protection, and intimacy. Islam promotes the fair and just treatment of women,
rejecting any form of discrimination or mistreatment based on gender.

Role of Women in Islam

In Islam, women play important roles in various aspects of life. Their contributions are not only
acknowledged but also highly esteemed.

Women in Islam hold a revered and dignified status, enjoying equal spiritual and social rights
alongside men. They are granted the right to education, inheritance, and participation in societal
affairs. The family unit, where women are central figures in nurturing children and maintaining
household harmony, is regarded as a key part of their contribution to society.

Islam emphasizes mutual respect and fairness between genders. Women are entitled to economic
independence, owning and managing property, and even participating in leadership roles within
their communities. Numerous hadiths stress kindness towards women, highlighting their value in
all aspects of life, including marriage, family, and society.

 Women in Islam have the same spiritual obligations and opportunities as men. They are
encouraged to seek knowledge, worship Allah (SWT), and engage in acts of charity and
righteousness. Women have the freedom to practice their faith, participate in religious
gatherings and rituals, and seek spiritual guidance.
 Women play a crucial role in the family unit. They are seen as the foundation of the
household and are responsible for nurturing and raising children. Islam emphasizes the
importance of a harmonious family life, where both parents have shared responsibilities in
providing their children love, care, and discipline.
 Islamic teachings promote education for both men and women. Women have the right to seek
knowledge in various fields, including religious studies, sciences, arts, and literature. Islam
encourages women to be intellectually curious, seek education throughout their lives, and
contribute their knowledge and skills to society.
 Islam acknowledges women’s economic capabilities and allows them to engage in business
and financial transactions. Women have the right to own and manage property, run
businesses, and earn their income. They can contribute to the economic well-being of their
families and play an active role in societal development.
 Women in Islam are urged to actively engage in their communities, making meaningful
contributions to social welfare and displaying acts of kindness and compassion towards
others. They possess the right to express their opinions, have a say in decision-making, and
champion fairness and equality for all.
 While there may be cultural variations, Islam recognizes the potential for women to hold
positions of leadership and influence in various spheres. Women can serve as scholars,
teachers, counselors, and mentors, guiding and inspiring others with their knowledge and
wisdom. They also have the opportunity to contribute to public life and serve in leadership
roles that benefit the community.

References:

 https://www.iium.edu.my/deed/articles/statusofwomen.html
 https://www.iium.edu.my/deed/articles/woman_quran.html#:~:text=%22Fear%20Allah
(SWT)%20regarding%20women.,clothing%20according%20to%20your%20means.%22
 https://riwaqalquran.com/blog/women-in-islam/
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 16 Handouts

Specially awarded Rights of Women in Islam

Introduction

The status of woman in Islam constitutes no problem. The attitude of the Qur'an and the early
Muslims bear witness to the fact that woman is, at least, as vital to life as man himself, and that
she is not inferior to him nor is she one of the lower species. In order to understand what Islam
has established for woman, there is no need to deplore her plight in the pre-Islamic era or in the
modern world of today. Islam has given woman rights and privileges which she has never
enjoyed under other religious or constitutional systems. The rights and responsibilities of a
woman are equal to those of a man but they are not necessarily identical with them. Equality
and sameness are two quite different things.
This distinction between equality and sameness is of paramount importance. Equality is
desirable, just, fair; but sameness is not. People are not created identical but they are created
equals. With this distinction in mind, there is no room to imagine that woman is inferior to man.
There is no ground to assume that she is less important than he just because her rights are not
identically the same as his. Had her status been identical with his, she would have been simply
a duplicate of him, which she is not. The fact that Islam gives her equal rights - but not identical
- shows that it takes her into due consideration, acknowledges her, and recognizes her
independent personality.
It is not the tone of Islam that brands woman as the product of the devil or the seed of evil.
Unlike other popular beliefs, Islam does not blame Eve alone for the First Sin. The Qur'an
makes it very clear that both Hazrat Adam (AS) and Bibi Hawa (AS) were tempted; that they
both sinned; that Allah's pardon was granted to both after their repentance; and that Allah
(SWT) addressed them jointly. (Quran 2:35-36; 7:19, 27; 20:117-123). In fact, the Qur'an gives
the impression that Hazrat Adam was more to blame for that First Sin from which emerged
prejudice against woman and suspicion of her deeds. But Islam does not justify such prejudice
or suspicion because both Hazrat Adam and Bibi Hawa were equally in error, and if we are to
blame Bibi Hawa we should blame Hazrat Adam as much or even more.

A full an and equal partner of man

Woman is recognized by Islam as a full and equal partner of man in the procreation of
humankind. He is the father; she is the mother, and both are essential for life. Her role is not
less vital than his. By this partnership she has an equal share in every aspect; she is entitled to
equal rights; she undertakes equal responsibilities, and in her there are as many qualities and as
much humanity as there are in her partner. To this equal partner- ship in the reproduction of
human kind Allah (SWT) says:

O mankind! Verily We have created you from a single (pair) of a male and a female and made
you into nations and tribes that you may know each other... (Quran, 49:13; 4:1).

Page 1 of 4
Equal in bearing personal and common responsibilities

She is equal to man in bearing personal and common responsibilities and in receiving rewards
for her deeds. She is acknowledged as an independent personality, in possession of human
qualities and worthy of spiritual aspirations. Her human nature is neither inferior to nor deviant
from that of man. Both are members of one another. Allah (SWT) says:

So their Lord responded to them: “I will never deny any of you—male or female—the reward
of your deeds. Both are equal in reward. Those who migrated or were expelled from their
homes, and were persecuted for My sake and fought and ˹some˺ were martyred—I will
certainly forgive their sins and admit them into Gardens under which rivers flow, as a reward
from Allah. And with Allah is the finest reward!” [Quran 3:195]

The believers, both men and women, are allies of one another. They enjoin good, forbid evil,
establish Prayer, pay Zakah, and obey Allah and His Messenger. Surely Allah will show mercy
to them. Allah is All-Mighty, All-Wise. [Quran 9:71]

Pursuit of knowledge and education

She is equal to man in the pursuit of education and knowledge. When Islam enjoins the
seeking of knowledge upon Muslims, it makes no distinction between man and woman.
Almost fourteen centuries ago, Muhammad declared that the pursuit of knowledge is
incumbent on every Muslim male and female. This declaration was very clear and was
implemented by Muslims throughout history.

Freedom of expression

She is entitled to freedom of expression as much as man is. Her sound opinions are taken into
consideration and cannot be disregarded just because she happens to belong to the female sex.
It is reported in the Qur'an and history that woman not only expressed her opinion freely but
also argued and participated in serious discussions with the Prophet himself as well as with
other Muslim leaders (Qur'an, 58:1). Besides there were occasions when Muslim women
expressed their views on legislative matters of public interest, and stood in opposition to the
Caliphs, who then accepted the sound arguments of these women. A specific example took
place during the Caliphate of Umar Ibn al-Khattab.

Historical Records

Historical records show that women participated in public life with the early Muslims,
especially in times of emergencies. Women used to accompany the Muslim armies engaged in
battles to nurse the wounded, prepare supplies, serve the warriors, and so on. They were not
shut behind iron bars or considered worthless creatures and deprived of souls.

Some critical issues about Women’s Rights

Inheritance

Apart from recognition of woman as an independent human being acknowledged as equally

essential for the survival of humanity, Islam has given her a share of inheritance. Whether she
is a wife or mother, a sister or daughter, she receives a certain share of the deceased kin's
property, a share which depends on her degree of relationship to the deceased and the number
of heirs. This share is hers, and no one can take it away or disinherit her.

Page 2 of 4
In some instances, man receives two shares whereas woman gets one only. This no sign of
giving preference or supremacy to man over woman. The reasons why man gets more in these
particular instances may be classified as follows:

First man, is the person solely responsible for the complete maintenance of his wife, his family
and any other needy relations. It is his duty by Law to assume all financial responsibilities and
maintain his dependents adequately. It is also his duty to contribute financially to all good
causes in his society. All financial burdens are borne by him alone.

Secondly, in contrast, woman has no financial responsibilities whatsoever except very little of
her personal expenses, the high luxurious things that she likes to have. She is financially
secure and provided for. If she is a wife, her husband is the provider; if she is a mother, it is
the son; if she is a daughter, it is the father; if she is a sister; it is the brother, and so on. If she
has no relations on whom she can depend, then there is no question of inheritance because
there is nothing to inherit and there is no one to bequeath anything to her. However, she will
not be left to starve, maintenance of such a woman is the responsibility of the society as a
whole, the state.

Thirdly, when a woman gets less than a man does, she is not actually deprived of anything that
she has worked for. The property inherited is not the result of her earning or her endeavors. It
is something coming to them from a neutral source, something additional or extra. It is
something that neither man or woman struggled for. It is a sort of aid, and any aid has to be
distributed according to the urgent needs and responsibilities especially when the distribution
is regulated by the Law of Allah (SWT).

Witness

In some instances of bearing witness to certain civil contracts, two men are required or one
man and two women. Again, this is no indication of the woman being inferior to man. It is a
measure of securing the rights of the contracting parties, because woman as a rule, is not so
experienced in practical life as man. This lack of experience may cause a loss to any party in a
given contract. So the Law requires that at least two women should bear witness with one man.
if a woman of the witness forgets something, the other one would remind her. Or if she makes
an error, due to lack of experience, the other would help to correct her.

Financial Liabilities

Woman enjoys certain privileges of which man is deprived. She is exempt from some religious
duties, i.e., prayers and fasting, in her regular periods and at times of confinement. She is
exempt from all financial liabilities. As a mother, she enjoys more recognition and higher
honor in the sight of Allah (Quran 31:14-15;46:15). The Prophet acknowledged this honor
when he declared that Paradise is under the feet of the mothers. She is entitled to three-fourths
of the son's love and kindness with one-fourth left for their father. As a wife she is entitled to
demand of her prospective husband a suitable dowry that will be her own. She is entitled to
complete provision and total maintenance by the husband. She does not have to work or share
with her husband the family expenses. She is free to retain, after marriage, whatever she
possessed before it, and the husband has no right whatsoever to any of her belongings. As a
daughter or sister she is entitled to security and provision by the father and brother
respectively. That is her privilege. If she wishes to work or be self-supporting and participate
in handling the family responsibilities, she is quite free to do so, provided her integrity and
honor are safeguarded.

Page 3 of 4
Standing behind in Prayers

The standing of woman in prayers behind man does not indicate in any sense that she is
inferior to him. Woman, as already mentioned, is exempt from attending congregational
prayers which are obligatory on man. But if she does attend she stands in separate lines made
up of women exclusively. This is a regulation of discipline in prayers, and not a classification
of importance.

Veil

The Muslim woman is always associated with an old tradition known as the "veil". It is
Islamic that the woman should beautify herself with the veil of honor, dignity, chastity, purity
and integrity. She should refrain from all deeds and gestures that might stir the passions of
people other than her legitimate husband or cause evil suspicion of her morality. Islam is
most concerned with the integrity of woman, with the safeguarding of her morals and morale
and with the protection of her character and personality (Quran, 24:30-31).

By now it is clear that the status of woman in Islam is unprecedentedly high and realistically
suitable to her nature. Her rights and duties are equal to those of man but not necessarily or
absolutely identical with them.

Reference:

Abdalati, M. (2006). Islam in focus. Adam Publishers.

Page 4 of 4
 COMSATS University Islamabad
HUM110 Islamic Studies
Lecture 17 Handouts

Arabia the Cradle of Islam

The Arabian Peninsula is the cradle of Islam. Islam was "born" in it, and "grew up" in it, and
was already "full-grown" when it came out of it. It was in the Arabian cities of Makkah and
Medina that the classic Islamic identity was evolved." A grasp of the geography of Arabia,
therefore, is necessary for the understanding of the drift of its history.

Following is an outline of the geography of the Arabian Peninsula:

Like any other place, Arabia has the kind of terrain that shapes and changes the people who
live there and pass through it. Despite what many people believe, Arabia is not just a desert.
Broiling sand, mauve mountains, horrific peaks spiking a copper sky, fragile rocks, startling
geometrical and circular shapes of crags and mirages of lakes, streams, and gardens are some
of its most notable surface configuration variations.

Arabia is the world's largest peninsula but the Arabs themselves call it Jazirat-ul-Arab (the
Island of Arabia), which in a sense it is. Bounded on the east by the Persian Gulf, on the south
by the Arabian Sea, and on the west by the Red Sea, it is bounded on the north by the great
"sand sea" of the Syrian desert.

In configuration, Arabia is a vast plateau rising gently from east to west. Except for Yemen
and the valleys interspersed in the western mountain ranges, the whole country is sandy or
rocky, and dry and barren.

Following are the political divisions of the Arabian Peninsula (1992):

1. The Kingdom of Saudi Arabia

2. The Republic of Yemen

3. The Sultanate of Oman

4. The United Arab Emirates

5. The State of Qatar

6. The State of Bahrain

7. The State of Kuwait

Vegetation

Vegetation is generally very sparse due to lack of rain and due to the high salt content of the
soil. True trees are rare, and shrubs are common. All plants have had to adapt themselves to
the conditions of desert existence.

Page 1 of 4
The date-palm grows wherever there is water. It is the most important cultivated tree in the
whole peninsula. Date fruit is the staple of many Arabs, and the tree supplies valuable wood
and other by-products.

The principal cereals of Arabia are wheat, barley, oats, maize and millet. Coffee grows in
Yemen; and cotton grows, in varying quantities, in Yemen and in Oman. The mango fruit has
been successfully cultivated in the oases of Al-Hasa province of Saudi Arabia, and the
coconut palm grows in Oman. Such "forests" as Arabia has, are a few clusters of junipers in
the highlands of Yemen.

The Ecology of Arabia

The most important component of the ecology of the Arabian Peninsula is water. Its presence
or absence has shaped its history to a great extent. Settlers were attracted to the site of
Makkah in Hijaz by the presence of the spring as Zamzam.

A new and complex factor of tremendous geopolitical significance is the presence of vast
reservoirs of oil in the Arabian Peninsula. In 1900 the whole peninsula was thinly populated,
and was desolate, poverty-stricken and isolated. It was one of the few regions in the world
almost untouched by western influence. Then came oil and everything changed.

The most important animal in Arabia was the camel. The Arabian camel is the single-humped
variety, or dromedary, as against the two-humped camel of Central Asia, the Bactrian. The
dromedary has flat, broad, thick-soled cloven hoofs that do not sink into the sand, and it can
travel long distances in the desert. The milk of the camel formed an important part of the diet
of the desert Arabs, and camel hair was used by them to make their tents.

Political Conditions in Arabia before Islam

The most remarkable feature of the political life of Arabia before Islam was the total absence
of political organization in any form. With the exception of Yemen in the south-west, no part
of the Arabian Peninsula had any government at any time, and the Arabs never acknowledged
any authority other than the authority of the chiefs of their tribes. The authority of the tribal
chiefs, however, rested, in most cases, on their character and personality, and was moral
rather than political.

Since there was no government, there was no law and no order. The only law of the land was
lawlessness. In the event a crime was committed, the injured party took law in its own hands,
and tried to administer "justice" to the offender.

Since there were no such things as police, courts or judges, the only protection a man could
find from his enemies, was in his own tribe. The tribe had an obligation to protect its
members even if they had committed crimes. Tribalism or ‘asabiyya (the clan spirit) took
precedence over ethics. A tribe that failed to protect its members from their enemies exposed
itself to ridicule.

War was a permanent institution of the Arabian society. The desert could support only a
limited number of people, and the state of inter-tribal war maintained a rigid control over the
growth of population. But the Arabs themselves did not see war in this light. To them, war
was a pastime or rather a dangerous sport or a species of tribal drama.

War gave them an opportunity to display their skills at archery, fencing and horsemanship,
and also, in war, they could distinguish themselves by their heroism and at the same time win
glory and honor for their tribes.

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Economic Conditions

Economically, the Jews were the leaders of Arabia. They were the owners of the best lands in
Hijaz, and they were the best farmers in the country. They were also the entrepreneurs of such
industries as existed in Arabia in those days, and they enjoyed a monopoly of the weapons
industry.

Slavery was an economic institution of the Arabs. Male and female slaves were sold and
bought like animals, and they formed the most depressed class of the Arabian society.

The most powerful class of the Arabs was made up by the capitalists and money-lenders. The
rates of interest which they charged on loans were very high, and were especially designed to
make them richer and richer and the borrowers poorer and poorer.

The most important urban centers of Arabia were Makkah and Yathrib, both in Hijaz. The
citizens of Makkah were mostly merchants, traders and money-lenders. Their caravans
traveled in summer to Syria and in winter to Yemen. They also traveled to Bahrain in the east
and to Iraq in the northeast. The caravan trade was basic to the economy of Makkah, and its
organization called for considerable skill, experience and ability.

Social Conditions

Arabia was a male-dominated society. Women had no status of any kind other than as sex
objects. The number of women a man could marry was not fixed. When a man died, his son
"inherited" all his wives except his own mother. A savage custom of the Arabs was to bury
their female infants alive. Even if an Arab did not wish to bury his daughter alive, he still had
to uphold this "honorable" tradition, being unable to resist social pressures.

Drunkenness was a common vice of the Arabs. With drunkenness went their gambling. They
were compulsive drinkers and compulsive gamblers.

The State of Religion in Pre-Islamic Arabia

The period in the Arabian history which preceded the birth of Islam is known as the Times of
Ignorance. The Arabs were the devotees of a variety of "religions" which can be classified
into the following categories.

1. Idol-worshippers or polytheists. Most of the Arabs were idolaters. They worshipped

numerous idols and each tribe had its own idol. They had filled Kaaba in Makkah with 360
idols of stone and wood which had been built by the Prophet Abraham and his son, Ismael to
the service of One God.

2. Atheists This group was composed of the materialists and believed that the world was
eternal.

3. Zindiqs They were influenced by the Persian doctrine of dualism in nature. They believed
that there were two gods representing the twin forces of good and evil or light and darkness,
and both were locked up in an unending struggle for supremacy.

4. Sabines. They worshipped the stars.

5. Jews When the Romans destroyed Jerusalem in A.D. 70, and drove the Jews out of
Palestine and Syria, many of them found new homes in Hijaz in Arabia. Under their
influence, many Arabs also became converts to Judaism. Their strong centers were the towns
of Yathrib, Khayber, Fadak and Umm-ul-Qura.

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6. Christians. The Romans had converted the north Arabian tribe of Ghassan to Christianity.
Some clans of Ghassan had migrated to and had settled in Hijaz.

7. Monotheists There was a small group of monotheists present in Arabia on the eve of the
rise of Islam. Its members did not worship idols, and they were the followers of the Prophet
Abraham (AS). The members of the families of Muhammad (PBUH), the future prophet, and
Ali ibn Abi Talib (RA), the future caliph, and most members of their clan – the Banu Hashim
– belonged to this group.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 18 Handouts

Life History of Prophet Muhammad (PBUH)

KEY DATES AND EVENTS IN THE LIFE OF HAZRAT PROPHET MUHAMMAD

(PBUH)
YEAR OF
CHRISTIAN
AGE MISSION/ EVENTS
DATE C.E.
HIJRAT
Born on 12 Rabi-ul-
570/571 Awwal in the year of
the Elephants.
Hazrat Halima
(RA), Brings
4 YEARS 574 Prophet Muhammad
(PBUH) after
weaning.
Demise of Hazrat
Aamina.
6 YEARS 576 Grandfather Hazrat
Abdul Muttalib takes
care.
Demise of Hazrat
Abdul Muttalib.
8 YEARS 578
Uncle Hazrat Abu
Talib takes care.
Makes journey to
Syria.
Meets Buhaira who
12 YEARS 582 forecasts Prophet
Muhammad
(PBUH) forthcoming
prophet hood.
Rebuilding of the
Ka'ba and placing of
23 YEARS 593
the Hajre Aswad
(Black Stone).
Takes a second
journey to Syria
under the
24 YEARS 594
employment of
Hazrat Khadija
(RA).
25 YEARS 595 Marriage to Hazrat
Page 1 of 6
 Khadija (RA).
The slaves are set
free. Sets up Society
(Hilf-Ul-Fuzul).
Time spent in
meditation in the
cave of Hira.
YEAR OF
NABUWWAT
Receiving the first
Divine Revelation
40 YEARS 1st 609
(Wahi) in
Ramadhan.
Islam accepted by
twenty persons.
43 YEARS 3rd 612
Public declaration of
the call of Islam.
Advice a group of
45 YEARS 5th 614 Muslims to emigrate
to Abyssinia.
Me'raj (Ascension)-
50 YEARS 10th 619
27 Rajab.
The first Oath of
52 YEARS 12th 621
Allegiance- Aqaba.
The second Oath of
53 YEARS 13th 622
Allegiance.
HIJRA (A.H)
Hijrat (Emigration)
to Madinah.
53 YEARS 1 623 The beginning of the
Islamic Calender
(A.H)
Battle of Badr
Expulsion of Banu
Qaynuqa
54 YEARS 2 624
Change of Qibla
from Jerusalem to
Makkah
55 YEARS 3 625 Battle of Uhad
57 YEARS 5 627 Battle of the Trench
The Treaty of
Hudaibiyya
58 YEARS 6 628
Letters (Epistles) to
Kings
59 YEARS 7 629 Conquest of Khybar
The Expedition of
60 YEARS 8 630 Muta
Conquest of Makkah
The Expedition of
61 YEARS 9 630
Tabuk

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 First Haj of Muslims
Year of Deputation
62 YEARS 10 631 and Farewell
Pilgrimage
The demise of
Prophet Muhammad
63 YEARS 11 632 (PBUH)
(12th Rabi-ul-
Awwal)

BIRTH

On Monday the 12th of Rabi-ul-Awwal 571 A.D. a child was born to Hazrat Aminah. He was
given the name Muhammad (The praised one). His father's name was Abdullah. Hazrat
Abdullah passed away before Muhammad (PBUH) was born. The grandfather Abdul
Muttalib took Muhammad to the Ka'ba and thanked Allah for giving him a grandson. Abdul
Muttalib made an aqeeqah for Prophet Muhammad (PBUH) on the 7th day after his birth.

CHILDHOOD

Prophet Muhammad (PBUH) was born in the noble family of the Banu Hashim of the
Quraish tribe. After he was born he was taken by women Hazrat Halima (RA) to her village
where he lived for four years in a clean environment. While he stayed with Hazrat Halima
(RA), she was never short of anything and her home was always blessed. He was returned to
his mother when he was four years old. His mother took him for a visit to her families in
Madinah when he was six years old. She passed away when she was returning to Makkah, at
a place called Abwa and Prophet Muhammad (PBUH) was brought back by a slave girl
Umm-e-Aiyman.
After the demise of his mother, his grand-father Abdul Muttalib looked after him, but it was
not long before his grandfather passed away too. Prophet Muhammad (PBUH) was then eight
years old. Then his uncle Abu Talib looked after him. At a young age Prophet Muhammad
(PBUH) used to go into the desert to watch the flocks of his uncle. As a young boy he was
truthful, well-mannered and honest. He never wasted his time playing games. He always
helped other people.

YOUTH

In his youth Prophet Muhammad (PBUH) was a very hard working young man. He learnt to
do business from his uncle Abu Talib. At first, he went with his uncle on business trips at the
age of twelve but later he started trading on his own. The people of Makkah respected him.
He believed in one Allah. He was loving and kind. He always kept his promise. He lived a
simple life and hated pride. Prophet Muhammad (PBUH) helped to re-start the work of Half-
ul -Foodhul which took an active part in bringing about peace and unity among the tribe of
Makkah. Killing, stealing and harassing visitors was discouraged while love and brotherhood
was encouraged. The weak were looked after. Prophet Muhammad (PBUH) was also known
as As-Saadiq (The Truthful) and Al-Ameen (The Trustworthy).

BUILDING OF THE KA'BAH

As the ka'bah was badly damaged by floods, the different tribes of Makkah worked together
to build the Ka'bah again. The building was almost finished, only the famous black stone
know as Hajre Aswad was left to be set into its place, and the tribes started quarreling,
because each tribe wanted to have the honour to replace the stone.

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There was great fear that fighting would take place, when a wise old man gave them an idea.
He said that the first person to enter the Ka'bah in the morning shall suggest what was to be
done. This idea was accepted by all the tribes. It so happened that Prophet Muhammad
(PBUH) was the first person to enter the Ka'bah in the morning. Prophet Muhammad
(PBUH) was asked what to do. He took a sheet and spread it on the ground. He placed the
black stone in the center of the sheet and asked the chiefs of all the tribes to lift it up together.
When the sheet reached the proper height, he lifted the black stone and put it in its proper
place. Everyone was happy and the problem was solved.

MANHOOD

As Prophet Muhammad (PBUH) grew older, his good manner and truthfulness became well
known to all his friends and the people of Makkah. He was noted for his honesty. The people
of Makkah respected him and called him AL-AMEEN (the trustworthy). The people left their
goods with him for safe keeping. But Prophet Muhammad (PBUH) was disgusted with the
people doing wrong around him and he often went to a cave called Hira. He spent his time
there in the remembrance of Allah.

A rich widow of Makkah, Khadija by name, hearing about Prophet Muhammad

(PBUH)'s honesty and truthfulness, asked him to go to Syria for her on a business trip. When
Prophet Muhammad (PBUH) came back he gave an account for every dirham. Hazrat
Khadija (RA) was completely won over by his honesty and good manners.

MARRIAGE

The trustworthiness, virtue, honesty and truthfulness of Prophet Muhammad (PBUH) was
praised by every tribe and individual in Makkah. His dignified character and sincerity had
won the heart of Hazrat Khadeejah-binte-Khuwaylid (RA), who was pretty, rich and
widowed.

Hazrat Khadeejah (RA) sent a marriage proposal to Prophet Muhammad (PBUH). As a mark
of respect, Prophet Muhammad (PBUH) consulted his uncle Abu Taalib, and gladly accepted
the proposal. Hazrat Khadeejah (RA) was forty years old and Prophet Muhammad (PBUH)
was twenty- five.

Abu Taalib performed the Nikah and delivered the historical Nikah Khutbah (Sermon) which
was noted for its praise of Prophet Muhammad (PBUH) and of the high regard in which he
was held by the elders of Makkah. Umar-bin-Asad represented Hazrat Khadejjah (RA) as her
Wakeel (representative) and accepted four hundred misqaal (20 misqaal being equivalent to
4.37 grams of gold), as Mehr (dowry) on behalf of Hazrat Khadeejah (RA) and gave her away
as wife of Prophet Muhammad (PBUH). Prophet Muhammad (PBUH) had two sons, Qasim
and Abdullah, both of whom passed away in childhood. They had four daughters, Hazrat
Zaynb (RA), Hazrat Umme-kulthum (RA), Hazrat Ruqayya (RA) and Hazrat Faatimah (RA).

SEARCH FOR TRUTH

When Prophet Muhammad (PBUH) reached the age of thirty-three, he developed a tendency
to be alone and in deep thought and was drawn more towards the contemplation of the Great
Creator, Allah. There was an ever-present light and brilliance 'Noor (light)' around him which
gladdened his heart.

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Prophet Muhammad (PBUH) resented the worship of idols and he denounced 'polytheism'
(worship of more than one God). He abstained from eating food that had been offerings to the
idols.

As Prophet Muhammad (PBUH) got older he desired to be lonely and began to retire to the
cave of Hira which was about five kilometers from Makkah. The cave was only three meters
by two meters in size. During his visits to the cave he took with him only a small supply of
bread and water.

He was always engaged in prayer and contemplation of the Greatness of Allah, the One and
Only God.

PROPHETHOOD

When Prophet Muhammad (PBUH) was forty years old, an angel appeared in the cave of
Hira and commanded him three times to 'Read'. Prophet Muhammad (PBUH) replied that he
could not. The angel then recited the following verses as the first revelations of the Quran
then disappeared:

'Read, in the name of Allah who created (everything). He created man from a clot of blood.
Read, your Lord is great who taught you but virtue of the pen that which you did not
know'.

This Divine incident so affected Prophet Muhammad (PBUH) that he hurried home and he
related the incident to Hazrat Khadeejah (RA). When Prophet Muhammad (PBUH) said he
was afraid for his life, Hazrat Khadeejah (RA) comforted him and said 'you should feel
happy. Allah will never let you down because you have loved, helpful, truthful, and you are
'Fair'.

After this granting of apostleship, Prophet Muhammad (PBUH) began to preach Islam. The
first man to become a Muslim was his closest friend Hazrat Abu Bakr (RA) and first women
was his beloved wife Hazrat Khadeejah (RA) Others who became Muslims willingly were
Hazrat Ali-ibn-Abu Taalib (R.A.), the young cousin of Prophet Muhammad (PBUH), and
Hazrat Zaid-bin-Harith (RA)the freed slave of Prophet Muhammad (PBUH).

PREACHING

After this Allah's messages continued to come and he quietly but firmly began to preach the
Oneness of Allah and the good ways of living to his relatives and friends. His wife Hazrat
Khadeejah (RA) was the first to accept Islam. His very close friend Hazrat Abu Bakar bin
Kuhafa (RA), and slave Hazrat Zaid (RA), and his cousin Hazrat Ali (RA), and then Hazrat
Uthman bin Affan (RA), Hazrat Talha bin Ubaidullah (RA), Hazrat Zubair bin Awaam (RA),
Hazrat Sa'ad bin Abi Waqass (RA)and Hazrat Abdur-rahmaan bin Auf (RA)became muslims.

The teaching of Islam continued in secret for three years. Then Allah commanded Prophet
Muhammad (PBUH) to preach the religion of Islam openly to his people. Obeying Allah,
Prophet Muhammad (PBUH) called his people together from the family of Quraish and
invited them to the religion of Islam. The people of the Quraish were very angry with his
teaching and began to abuse him (PBUH).

Prophet Muhammad (PBUH) did not stop preaching Islam although the people of Makkah,
especially his uncle Abu Lahab and Abu Jahl (Amr bin Hishaam) were against his message
and preaching. However, the sincere people slowly continued to accept Islam. The poor and

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weak converts to Islam, like Hazrat Bilal (RA) and others suffered at the hands of the
Quraish. With all the hardships no one left Islam and Prophet Muhammad (PBUH) did not
stop his mission of Islam.

TWO STALWARTS OF ISLAM

One day Abu Jahl, an enemy of islam, attacked Prophet Muhammad (PBUH) while he was
resting near the hills of Safaa. Abu Jahl hurled a stone and wounded him on his head. Prophet
Muhammad (PBUH) went home bleeding a lot.

Hazrat Hamza (RA) who was the uncle of Prophet Muhammad (PBUH) had just returned
after one of his daily hunting trips in the morning. He was considered one of the bravest
soldiers of Arabia. When he heard what Abu jahl had done to Prophet Muhammad
(PBUH) he became so angry that he attacked Abu jahl and made him bleed from his head.
Although Hazrat Hamza (RA) had as yet not embraced Islam, he nevertheless loved his
nephew Prophet Muhammad (PBUH) very dearly. On reporting to Prophet Muhammad
(PBUH) of his revenge against Abu Jahl, Prophet Muhammad (PBUH) said although he was
very grateful for the kind thoughts he had for him, he would feel very happy indeed if Hazrat
Hamzah (RA) accepted Islam. On hearing this, Hazrat Hamzah (RA) immediately became a
Muslim.

Hazrat Umar (RA) was considered a brave person of Makkah. He was one of the Quraish who
persecuted the Muslims to such an extent that one day he decided once and for all to
assassinate Prophet Muhammad (PBUH). Abu jahl promised Hazrat Umar (RA) a gift of a
hundred camels and one thousand silver coins if he would do this.

On his way to Darul-Arqam with an unsheathed sword, he met Nuaym-bin-Abdullah, who on

hearing Hazrat Umar (R.A.)'s intention replied that Hazrat Umar (RA) 'should first put his
own house in order'. His sister Hazrat Fathima (RA) and her husband Hazrat Saeed-bin-Zayd
(RA) had already embraced Islam.

This rebellion by his own family angered Hazrat Umar (RA)that he turned towards his sister's
house and on hearing them recite the Quran, he beat his sister and her husband. They told him
that they would rather prefer death than give up Islam. On hearing this, Hazrat Umar (RA)
calmed down and asked to hear what they were reading. When he heard the recital of the
Quran, he decided to become a Muslim.

With the unsheathed sword still in his hand, he turned towards Darul-Arqaam. On arriving at
the house of Hazrat Arqaam (RA) Prophet Muhammad (PBUH) enquired about Hazrat Umar
(R.A.)'s intention, while Hazrat Hamzah (RA) and other companions stood ready against any
wrong act by Hazrat Umar (R.A.). But when they heard that he had come to Prophet
Muhammad (PBUH) to accept Islam, they were so overjoyed that their cheer of 'Allah is
Great' was heard in the mountains of Safaa. This was the sixth year of Prophethood

Page 6 of 6
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 19 Handouts

Life History of Prophet Muhammad (PBUH)

Torture and persecution

The acceptance of Islam by Hazrat Umar (R.A.) had great effect on the small amount of
Muslims of Makkah, who were praying to Allah in secret. They now had the courage to
preach Islam publicly. The Quraish tried to bribe Prophet Muhammad (PBUH) to give up
Islam in exchange for gifts of wealth or anything he would like. But our Prophet (PBUH) did
not accept their bribe. The Quraish decided to torture and persecute even more. Hazrat Bilal
(R.A.), the slave of Umayya-bin-Khalaf, was laid flat on his back on hot sand. A hot heavy
stone was placed on his chest and he was beaten while his hands were tied behind his back.
Hazrat Uthman (R.A.), a rich and prosperous man of the Banu Umayya tribe was tied up with
ropes by his uncle and beaten and tortured. Hazrat Ammar (R.A.), his father Hazrat Yaasir
(R.A.) and his mother Sumayyah (R.A.) had embraced Islam. Abu Jahl killed Hazrat
Sumayya (R.A.) with a sharp spear. Abu Jahl also beat slave lady Hazrat Zaeerah (R.A.) in
such a way that she became totally blind. Some helpless Muslims like Hazrat Khabbab-bin-
Aett (R.A.) were pushed into a fire.

Migration to Abyssinia
In the fifth year of Islam as the tortures and hardships for the Messenger of Allah and his
followers became worse, Prophet Muhammad (PBUH) gave the Muslims permission to
emigrate to the friendly country of Abyssinia. It was ruled by very good and trustworthy king
called Negus (Najjashi), who later accepted Islam. In the sixth year of Islam Hazrat Hamza
bin Abdul Muttalib(R.A.) (uncle of Prophet Muhammad (PBUH)) and Hazrat Umar bin
Khattab (R.A.) became Muslims. By them accepting Islam the Muslims became stronger and
they started praying openly in the Ka'bah. The chiefs of the Quraish were shocked and they
all joined forces to crush Islam.

Boycott
When the Quraish realised that all their tortures and hardships on Muhammed and his
followers did not help and that the number of Muslims were growing, they asked his uncle
Hazrat Abu Talib to hand him over to them. When Abu Talib refused, all the tribes of
Makkah decided to boycott the Banu Hashim (Family clan of Prophet Muhammad (PBUH).
The Banu Hashim had to go and stay in Shu'ab Abu Talib, a valley near Makkah. They could
not buy anything, speak to anyone or sell to anyone. Sometimes they stayed without food or
water for days and they suffered in this place. This boycott lasted from the seventh to the
tenth year of Islam. The boycott continued and the clans of Hashim and Muttalib suffered
badly for three years and live in She’eb Abi Talib in a miserable condition. They
demonstrated great firmness and unity during the boycott.

Page 1 of 6
The document of boycott which was kept in Kab’ah was all eaten up by white ants except the
name of Allah at the top. They stayed there for about three years until a group of open -
minded people headed by Hisham ibn ‘Amr contacted some men of the Quraish to cancel
the boycott. Eventually the boycott had to be withdrawn because of the differences among the
Quraish themselves. Prophet Mohammad (PBUH) continued his work with amid intimidation
and persecution with rare patience and determination.

Loss of two friends & Jouney of Ta’if

Just after the boycott, our Prophet Muhammed (PBUH) lost his most faithful and loving uncle
and his wife. With the death of Abu Talib and Hazrat Khadija (R.A.) in one year, he was left
alone without any family help. The Quraish seeing this increased their harassment, tortures
and hardship on Prophet Muhammad (PBUH) and the Muslims.
He went to Ta'if, a town in the mountains 48 km, from Makkah to teach the message of Islam
to the people living there. On arriving in Taif accompanied by Zaid bin Harithah (RA) He
went to three important people of city and invited them to Islam but they refused and
insulted him. He could express his views in the beginning, but shortly the people of Ta'if
rejected him and his preaching. They ordered their children and young ones to throw rocks
and stones at Prophet Mohammad (PBUH) and Hazrat Zayd ibn Harithah (RA) (his
companion) to make them leave the city and never come back. Throwing rocks and stones
made them bleed. He(PBUH) was very sad and distressed. He took shelter in a garden
where he prayed. Prophet (PBUH) used to say that the day in Taif was the most difficult
day in his life. Both were wounded and bleeding as they left Ta’if behind them. Prophet
Mohammad (PBUH) bled so profusely from the stoning that his feet became clotted to his
shoes. But He (PBUH)never said one word against the people who had abused him in spite
of being hurt and bloodstained. He rather prayed to Allah to give them guidance. Such was
the noble character of Prophet Muhammad (PBUH) the mercy of Allah to the universe.

ME'RAJ
The Quraish continued torturing and troubling Muhammed and his followers until Allah
honoured him with Me'raj. Me'raj means the journey of Hazrat Muhammed from Makkah to
Baitul Muqaddas (Jerusalem) on the Buraq (a winged horse). From Baitul Muqaddas he went
to the seven heavens. He met all the prophets A.S. This journey took place in one night. It
was during Me'raj that Allah gave Muhammed the five Salat (Namaz) as a gift.

Covenant of Aqbah

During his open public preaching Muhammad (PBUH) met a group of people from Madinah
at the time of Hajj and he invited them to accept Islam. They responded positively and
became Muslims. There were six of them. They returned to Madinah as believers and invited
others of their tribes to join the new faith of Islam. Next year twelve people from Madinah
came during Hajj and the Prophet entered into an agreement with them at a place called Al
Aqabah in 621 CE. They embraced Islam and pledged: 'We will not worship anyone but
Allah, we will not steal, not commit adultery, nor kill our children. We will obey Prophet
Muhammad (PBUH) in all that is good'.

Second covenant of Aqabah

A second covenant with the Muslims of Madinah was concluded in 622 CE in the same place
called Al Aqabah. In all seventy-three men and two women took part in this pledge.

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This covenant was an extension of the first. They were specifically sent by the Muslims of
Madinah to request Prophet Muhammad (PBUH) to come with them to Madinah.

The determined Muslims pledged on the hand of Prophet Muhammad (PBUH) that they will
sacrifice their lives to protect him and Islam, as they would protect their wives and children.
This was the Second Covenant of Aqabah. All the dangers that would arise out of this
covenant were explained by al- Abbas the Prophet’s uncle, to the Madinah Muslims in clear
terms. However, the Madinan Muslims still said, “We take him (the Prophet) despite all
threats to property, wealth and life”. Tell us O Prophet of Allah, what will be our reward if we
remain true to this oath. The Prophet answered “Paradise”.

They stretched out their hands to him and he (PBUH) to them and in this way made it a duty
of the Madinah Muslims to defend Prophet in the event of external attacks from Makkah.

Hijrat to madinah
When the Muslims began to migrate, the Makkah leaders became worried and wanted to put
an end to Islam. They decided to kill Prophet Muhammad (PBUH) and end his mission and
work. Prophet Muhammad (PBUH) was told by Hazrat Jibra'eel A.S. of the enemy plan and
asked to leave for Madinah that very night of the planned assassination.
Prophet Muhammad (PBUH) asked Hazrat Ali (R.A.) to sleep in his bed and also to return
the goods of the people he kept in trust. Thereafter, he (PBUH) quietly left the house, not
seen by anyone. With Hazrat Abu Bakr (R.A.) he made his way towards Madinah. As his
enemies were looking for him everywhere, he stayed in the cave of Thoor for three days and
nights.
When the Makkans found Hazrat Ali (R.A.) in Prophet Muhammed 's bed the next morning
they were very angry and now they really wanted him more than ever. They offered a
hundred camels in reward for his capture, dead or alive, but Prophet Muhammad (PBUH) and
Hazrat Abu Bakr (R.A.) had safely reached Madinah. The year of Hijrat of Prophet
Muhammad (PBUH) to Madinah marks the beginning of the Islamic Calendar.

Arrival at Madinah
The cave of Thoor, situated 5 km from Makkah served as a place of refuge for our beloved
Nabi Muhammed and Hazrat Abu Bakr Siddique (R.A.). This cave and the cave of Hira
occupy a very important place in the History of Islam: one for the Divine Call and other for
the memorable Migration (Hijrah).

The Non-Muslims of Makkah sent out tracking parties to seize Prophet Muhammad (PBUH).
A price of a 100 camels was set out for the capture of Prophet Muhammad (PBUH). At last,
when the search for the neighborhood was over and all was clear, they left the cave. Prophet
Muhammad (PBUH) and Hazrat Abu Bakr Siddique (R.A.) set out for Madinah. They used
unfamiliar paths because they were still being pursued by the enemy. They rested during the
day and travelled at night. The rest of the journey was fairly safe and was covered without
any serious hazards.

Meanwhile, the Muslims of Madinah received news of Prophet Muhammad (PBUH) ‘s

departure from Makkah and eagerly awaited his arrival. Every day the Ansars used to go out
of the city of Madinah to give him a grand welcome, but they returned disappointed. Young
girls sang songs of welcome from the roof of their homes.

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At last, the beloved Prophet of Allah accompanied by Hazrat Abu Bakr (R.A.) arrived at a
place called Quba, 5 km from Madinah after traveling for eight days, on the 12th Rabiul-
Awwal in the thirteenth Year of his mission (June 28. 622 A.D.)

Prophet Muhammad (PBUH) and his companion Hazrat Abu Bakr (R.A.) stayed at Quba for
14 days. During his short stay at Quba, Prophet Muhammad (PBUH) built the first Masjid in
Islam, Masjid-e-Quba.

The Ansaars (Helpers) of Madinah were now anxious to receive Prophet Muhammad
(PBUH) . The entry into Madinah began on a Friday. Prophet Muhammad (PBUH) and his
party arrived in the locality of Banu Salim bin Auf. It was time for prayers. The first Jum'a
prayer in Muslim History was conducted here by Prophet Muhammad (PBUH) with 100
worshippers in an open field. Prophet Muhammad (PBUH) mounted his camel, named
Quswa after jum'a Salaat and proceeded forward. As his camel passed by a particular family
they would say with one voice 'Here we are with our homes, our property and our lives.
Come and live with us'. Some in their Zeal would hold the reins of the camel and request
Prophet Muhammad (PBUH) to dismount. Gently Prophet Muhammad (PBUH) would refuse
saying 'Leave the camel alone, she is under Divine Command, she will stop where Allah
wants her to stop'.

At last she stopped at a site belonging to two orphans of Banu Najjar, the clan to which
belonged Prophet Muhammad (PBUH) 's mother. The nearest house was that of Abu Ayyub
Ansari (R.A.). He was the fortunate man to be the host of Prophet Muhammad (PBUH).

One of the most important things Prophet Muhammad (PBUH) did in Madinah was to ask the
people of Madinah to help those who came from Makkah. The people of Madinah shared
their homes and goods with the people of Makkah most readily. The people who helped were
called Ansars and the people who made Hijrah, were called the Muhajireen. This helping and
sharing is called Muwakhat (Islamic Brotherhood).

Masjid-E-Nabawi

After Prophet Muhammad (PBUH) and the Muhajireen had settled in Madinah they now
decided to build a Masjid. There was a vacant piece of land belonging to two orphans of the
Najjar clan. They offered it free of charge to Prophet Muhammad (PBUH) but Prophet
Muhammad (PBUH) refused, and bought it from them. Prophet Muhammad (PBUH) and his
companions worked like ordinary workmen in the building of the Masjid. It was the proud
privilege for the Sahaba to work with the beloved Prophet Muhammad (PBUH).

The construction of the Masjid was a very simple one. The walls were made of mud bricks
and the roof was supported by the trunks of palm-trees. The leaves and twigs made up the
roof itself. A platform was raised in the corner of the courtyard for the residence of such
followers who had no home nor family, and they were known as Ashaabe Suffah; the
residents of Suffah. Adjoining the Masjid were built two apartments for Prophet Muhammad
(PBUH) and his family.

The Muslims were not allowed to build a Masjid in Makkah and they were not even allowed
to say their prayers in public. Madinah offered an atmosphere of peace, and they could offer
their Salaat without any fear or harassment in the Masjid.

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Treaty with the Jews (Constitution of Madinah)
At the time of the arrival of Prophet Muhammad (PBUH) at Madinah, there were three
Jewish tribes viz. Banu Quinuqah, Banu Nadhir and Banu Quraizah. The Jews were traders
and merchants and they controlled the economy of Madinah. There were always differences
between the Jews and the Arabs of Madinah which led to fight between them.

After settling in Madinah, Prophet Muhammad (PBUH) made peace between the Muslims
and Jews. They agreed to help each other and defend Madinah from outside aggression. This
was called a Treaty (agreement). This treaty gave all the people of Madinah the freedom to
practice their religious teachings without any harassment and their goods and lives were not
going to be interfered with. The idea of this treaty was to try and bring the Muslims and Jews
to live in peace and defend the city of Madinah from anyone who wanted to cause harm to it.

In the event of any quarrel between two parties and if no agreement is reached then Prophet
Muhammad (PBUH) would give the final decision which nobody would go against.

Munafiqeen (Hypocrites)
Prior to the coming of Prophet Muhammad (PBUH) to Madinah the tribes of Aus and Khazraj
were always quarreling with each other and they felt harmony and peaceful co-existence
should be maintained between the people of Madinah. They were keen to have a common
ruler. Abdullah bin Ubay bin Sulool a citizen of Madinah was a very intelligent, experienced
in worldly matters, clever and cunning person. He had great influence over the Aus and
Khazraj tribes and the people of Madinah accepted his leadership, and were prepared to
crown him king and ruler of Madinah.

He foresaw himself as a future king and ruler of Madinah. After Prophet Muhammad (PBUH)
and his followers entered Madinah they became a strong force and the people of Madinah
accepted the leadership of Prophet Muhammad (PBUH). This shattered the hopes of Abdullah
bin Ubay bin Sulool of becoming the ruler of Madinah.

Abdullah bin Ubay bin Sulool hoped that if Prophet Muhammad (PBUH) had not come to
Madinah he would have been installed as ruler of the city. Being a clever and cunning person,
he hid his dislike and hatred for Prophet Muhammad (PBUH) and his followers accepted
Islam to show everyone that they were Muslims but at heart they were dangerous enemies of
Islam and they co-operated with the Jews in plotting against the Muslims.

The Jews found friends in these people as they had feared that they will lose control of the
business of Madinah. Abdullah bin Ubay bin Sulool and his followers are termed
'MUNAFIQS' (HYPOCRITES) in Islam.

Wars with the kuffar of Makkah

In the second year of Hijrat, a caravan of the kuffar of Makkah, under leadership of Abu
Sufyaan, went to Syria. Sensing trouble, on his return he sent a message to Makkah asking for
help as he feared an attack from the Muslims. The commander of the kuffar Abu Jahl left
Makkah with an army of 1000 men to assist Abu Sufyaan and to confront the Muslims of
Madinah.

Page 5 of 6
The battle of Badar (Ramadhaan 2 A.H.)

As soon as Abu Sufyaan got his caravan safely away from the Muslims, he sent another
message to Makkah that they were safe and no longer required assistance. Abu Jahl was
looking for an excuse to attack the Muslims. He had been making preparations for almost a
year, thus he was not prepared to turn back after receiving the message from Abu Sufyaan.
He marched towards Madinah with an army of 1000 men, 700 camels and 300 horses. Abu
Jahl's men were well trained and well-armed with spears, swords, bows and arrows, and
shields.

On hearing the news that the Kuffaar of Makkah had left with 1000 men to destroy the
Muslims, Prophet Muhammad (PBUH) made mushwarah (consultation) with the sahaba at
Masji-e-Nabwi in Madinah. At the Mashwarah, Hazrat Abu Bakr Siddique (R.A.), Hazrat
Umar (R.A.) from Muhajireen and Hazrat Saad bin Mu'az from the Ansaar and the rest of the
Muslims showed their willingness and desire to defend Islam against falsehood.

When Prophet Muhammad (PBUH) was satisfied with the decision, he began preparations for
the defence of Islam. Prophet Muhammad (PBUH) left Madinah with 313 men including
some teenage boys. They only had 3 horses, 70 camels and a few swords. When they reached
BADR, which was a mountainous region, Prophet Muhammad (PBUH) made dua to Allah
and pleaded: 'O Allah! should this small group of believers perish this day, no one will be left
on earth to worship you and carry your message to the world'.

The battle took place on the 17th of Ramadhaan 2 A.H. Allah sent His mercy and the Kuffar
lost the battle at the hands of the Muslims. Seventy of the Kufaar including the arch enemy of
Islam, Abu Jahl were killed and as many as seventy were taken as prisoners-of-war. Fourteen
Muslims were martyred in the battle.

It was a battle between good and evil, falsehood was defeated and truth succeeded. The
success of the Battle of Badr considerably strengthened the Muslims and their cause.

Reference

 Ghulam Sarwar, Islamic Belief and Teachings.

 Ar-Raheeq al-Makhtoom– “The Sealed Nectar” by S. Mubarakpuri

Page 6 of 6
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 20 Handouts

Life History of Prophet Muhammad (PBUH)

THE BATTLE OF UHUD (SHAWWAL 3 A.H.)

The fire of vengeance was blindly burning in the hearts of the Makkans for they had met with
a crushing defeat at Badr. In the third year of Hijrah they marched with 3,000 well armed
soldiers towards Madinah. The kuffar of Makkah having lost their greatest leaders at Badr
chose Abu Sufyaan as their commander, who swore that he would not rest until he had full
vengeance on the Muslims.

Prophet Muhammad (PBUH) made mushwarah (consultation) with the Muslims regarding the
expected attack. It was finally decided to repel the attack outside the city of Madinah. Prophet
Muhammad (PBUH) offered Jum'a Salaat at Masjid-e-Nabwi and left for Uhud, a
mountainous region 5 km north of Madinah with a thousand men on 14 Shawwal 3 A.H.
Abdullah bin Ubay the leader of the Munafiqs deserted the Muslims with 300 of his men,
reducing the strength of the Muslim army to 700 men, poorly equipped in arms but filled with
enthusiasm to defend the truth at all cost.

Prophet Muhammad (PBUH) and the Muslims camped with the mountain behind them. On
the one side there was a mountainous pass and there was danger of an attack from behind, so
Prophet Muhammad (PBUH) posted 50 archers on Mount Rumat under the command of
Hazrat Abdullah bin Jubair (R.A.) with strict orders not to leave the post at any account,
irrespective of victory or defeat.

On Saturday 15 Shawwal 3 A.H. the opposing armies prepared for battle. According to Arab
custom, the battle began with a round of hand to hand fighting before general attack.

Hazrat Ali (R.A.) and Hazrat Hamza (R.A.) an uncle of Prophet Muhammad (PBUH) killed
many of the kuffar. Twelve flag bearers of the kuffar were killed, eight of whom were killed
by Hazrat Ali (R.A.). The kuffar were in desperate situation seeing their brave soldiers slain,
they fled from the battlefield pursued by the Muslims. When the archers saw the fallen flags
of the enemy and their companions collecting the booty (spoils of war) they sensed victory,
and in their enthusiasm and desire to participate in the pursuance of the enemy, the archers
overlooked the command of prophet (PBUH) and left their positions.

Hazrat Hamza (R.A.) was martyred in this battle by Wahshi a Negro slave. Jubair bin Mut'am
the slave owner had offered Wahshi his freedom while Hinda binte Utbah, the wife of Abu
Sufyaan, the commander of the Makkan army, offered her jewellery on her person if he,
Wahshi succeeded in killing Hazrat Hamza (R.A.)

Khalid bin Walid, a Makkan army general, did not fail to observe the weak position of the
pass and saw his chance. Through the pass, at the head of his cavalry (soldiers on horseback)
he fiercely attacked and the Muslims suffered heavy losses. Hazrat Mus'ab bin Umair (R.A.),
a sahabi who resembled our beloved Nabi was martyred in this attack. The Kuffar soldiers
raised a cry that the prophet was slain. This alarming news spread like wild fire and caused
great grief amongst the Muslims. This false cry of the kuffar rallied the devoted Sahaba round
Prophet Muhammad (PBUH). Hazrat Aus bin Nazar (R.A.) said: 'Oh what worth is life then if
Page 1 of 4
the Prophet is no longer in our midst. Let us fight on for the cause which he fought for'. These
words inspired the Muslims to fight for the cause of Islam.

Hazrat Ka'ab bin Malik (R.A.) saw Prophet Muhammad (PBUH) and loudly proclaimed;
'Muslims be happy, Prophet Muhammad (PBUH) is alive and well'. Thereafter Prophet
Muhammad (PBUH) said, 'Come to me, I am the Rasool of Allah'.

Hazrat Ali (R.A.), Hazrat Abu Bakr (R.A.), Hazrat Sa'ad bin Waqaas (R.A.), Hazrat Zubair
(R.A.), Hazrat Talha (R.A.) among the Muhajireen and Hazrat Abu Dujana from the Ansaar
were standing around our Nabi and formed a secured wall around him. The sword of Hazat
Ali (R.A.) named 'Zulfiqar' fell like lightning and many of the attackers were forced to fall
back. The enemies’ best effort to get to our Nabi was now frustrated.

One of the enemies, Ibn Qami'ah moved forward and gave a blow with his sword over the
head of Prophet Muhammad (PBUH) which caused two rings of his helmet (head gear) to
pierce the face of Prophet Muhammad (PBUH). Another enemy struck him on the face with a
stone with the result that two of his teeth were martyred.

The kuffar had to retreat because they were frustrated in their attempts against the Muslims.
Before leaving the battlefield their passion and hatred and vengeance took the most barbarous
shape, namely they gave vent to their vengeance on the dead bodies of the Muslims. The
bodies were mercilessly mutilated. Hinda the wife of Abu Sufyaan hated the beloved uncle of
Nabi, Hazrat Hamza (R.A.) and seeing his dead body, ripped it open, took out the liver,
chewed it, and garlanded herself with the intestines. She climbed up a hill and sang a song
indicating that the defeat at Badr was avenged that day, Sixty five Ansaar and four
Muhajireen laid down their lives and achieved matchless martyrdom. Prophet Muhammad
(PBUH) never lost his fortitude and patience.

Yet again, the Kuffar left the battlefield having failed to exterminate Islam.

RELATIONS WITH THE JEWS

When Prophet Muhammad (PBUH) came to Madinah, he signed a treaty (agreement) with
the Jews to live in peace and harmony and help each other against anyone who wanted to
attack Madinah. The Jews broke the treaty and made plans with the Quraish of Makkah, the
Munafiqs and other enemies of Islam to bring to an end the mission of Prophet Muhammad
(PBUH).

Prophet Muhammad (PBUH) ordered the Banu Qainuqah out of Madinah and they went and
settled in Syria. Then the Banu Nadhir was ordered to leave Madinah. They refused to make a
new agreement and they attempted to assassinate Prophet Muhammad (PBUH). Some of the
Banu Nadir clan settled in Khaibar while others went and settled in Syria. All this happened
in the 4th year of Hijrat. In the year 5 Hijrat the Banu Quraizah joined the kuffar against the
Muslims in the Battle of Ahzab. After a siege (blockade) of one month they (the Banu
Quraizah) gave up and requested that Hazrat Sa'ad bin Mu'az (R.A.) be asked to decide what
should be done with them. In passing judgment Hazrat Sa'ad bin Mu'az (R.A.) ordered that
the able bodies and active fighters be put to death, the women and children to be treated as
prisoners of war and their goods and property to be handed over as spoils of war to be
distributed among the poor Muslim workers. This decision was compatible with the
commands of the Torah (The Book of the Jews).

BATTLE OF AHZAB (TRENCHES) (ZIL-QAADAH 5 A.H.)

In the year 5 A.H. the Makkans made another great effort to destroy the Muslims with the
help of the Jews and the desert tribes of Ghatafan. This great army of 10,000 men, 4000
camels and 300 horses marched towards Madinah under the command of Abu Sufyaan. The
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coming danger seemed to cast a great gloom over Madinah. When Prophet Muhammad
(PBUH) was informed of the approach of the big army he summoned the Sahaba to devise
means to meet the great danger.

On the advice of Hazrat Salmaan Faarsi (R.A.), it was decided that a trench be dug. Since
Madinah was surrounded on two sides by lava rock and palm groves on the third side it was
decided to dig the trench on the open approaches. Prophet Muhammad (PBUH) with the
assistance of the Muhajireen and the Ansaar got down to the difficult task of digging the
trench. They made the trench 5 meters deep and 5 meters wide.

All the time the Sahaba were marvellously inspired by Prophet Muhammad (PBUH) himself
who worked as a labourer amongst them. The enemy approached Madinah and faced a
setback when they saw the deep trench around the town. They settled down to a siege. The
siege went on for 27 days. They failed to penetrate the defiance of the Muslims.

There was no hand combat since the trench was five meters wide. However, arrows were
being showered from both sides. Amr bin Abd, a kuffar fighter, made his horse jump over a
narrow portion of the trench. As soon as he reached the other side, Zulfiqar, the sword of
Hazrat Ali (R.A.) flashed out and fell upon the enemy and killed him. Hazrat Ali (R.A.)
triumphantly raised the war cry Allah hu Akbar- Allah is the Greatest.

On the twenty seventh night of the siege a severe storm approached Madinah. The effect of
this severe storm was most devastating for the Kuffar. Their tents were uprooted, goods were
blown about, fires were extinguished and the whole kuffar army was in utter fear and in a
state of confusion. Under the circumstances the kuffar army fled in disarray.

THE TREATY OF HUDAYBIYAH (ZIL-QAADAH 6 A.H.)

In the year 6 A.H. Prophet Muhammad (PBUH) saw a vision in which he found himself and
the Sahaba entering the holy place of Makkah to perform Hajj. So he set out for Makkah in
the month of Zil-Qaadah 6 A.H. with fourteen hundred Sahaba to perform Umrah, without the
least intention of going into battle. To avoid any misunderstanding and impress upon the
kuffar that it was entirely a peaceful mission, he ordered that none should carry arms except a
sheathed sword, a common feature in those days. Camels for sacrifice were taken also. When
Prophet Muhammad (PBUH) approached Makkah, he encamped at Hudaybiyah, a
mountainous plain, a few kilometres from Makkah in the direction of Jeddah. The kuffar did
not allow them to advance despite the peaceful intentions of the Muslims.

Hazrat Uthman bin Affan (R.A.) the son-in-law of Prophet Muhammad (PBUH) was sent as
an negotiator, to explain to the Quraish of Makkah of the intentions of Prophet Muhammad
(PBUH) and the Muslims. While Hazrat Uthman (R.A.) was in the Haram a report reached
the Muslim camp that Hazrat Uthman (R.A.) has been murdered. The news caused a great stir
in the Muslim camp. Prophet Muhammad (PBUH) sat under a tree and called the Sahaba to
take a fresh oath to fight to the last man. This pledge is known as 'BAI'AT-UR-
RIDHWAAN'.

After some time Hazrat Uthman (R.A.) returned unharmed. The kuffar sent Suhail bin Amr to
come to terms with the Muslims. When Prophet Muhammad (PBUH) saw Suhail bin Amr
from a distance he said that now matters have become easy. Since the kuffar had sent him i.e.
Suhail bin Amr their intention is to make peace.

A pact was drawn up, both parties agreeing to maintain peace for ten years on the following
conditions-:

(1) The Muslims would return to Madinah without performing Umrah.

(2) They would come for Umrah the following year, and would stay in Makkah for only three
Page 3 of 4
days.
(3) They shall not come bearing arms except the sword.
(4) They would not take any Muslim living in Makkah to Madinah, and would not stop any
Muslim from staying in Makkah.
(5) If any Makkan Muslim went to Madinah the Muslims would return him to Makkah, but if
any Muslim from Madinah went to Makkah he would not be returned to Madinah.
(6) The Kuffar would neither attack Muslims nor help others against them, but would remain
neutral in case of Muslims fighting a third party.
(7) All the Arab tribes shall be free to enter into alliance with whichever party they like.

EPISTLES TO THE KINGS AND GOVERNORS (ZIL-QAADAH 7 A.H.)

The truce of Hudaibiya turned out to be a complete triumph for Islam. The numbers of
Muslims increased by leaps and bounds. Prophet Muhammad (PBUH) thought that it was the
opportune moment to spread the 'Message of Allah' far and wide, including the Kings around
Arabia. Prophet Muhammad (PBUH) addressed his companions as followers: 'Now the time
has arrived that you should spread the Message of Truth'. Prophet Muhammad
(PBUH) selected some intelligent Sahaba, and entrusted them with written invitations to Arab
rulers and neighboring Kings. He sent envoys to the Emperor of Rome, the Qaysar of Persia,
the Aziz of Egypt, the Negus of Abyssinia and the Arab chiefs, inviting them to embrace
Islam.

Hazrat Abdullah bin Huzaifa (R.A.) took a letter of invitation to the Persian Court. The
Qaysar was enraged and tore the letter into pieces. Prophet Muhammad (PBUH) suprised the
Sahaba by telling them that the Qaysar was dead. The Qaysar's son had assassinated him that
night.

Prophet Muhammad (PBUH) also sent a letter to the Arab Chiefs inviting them to worship
one 'ALLAH. The epistles that were sent to the various kings in the year 7 A.H. shows that
Prophet Muhammad (PBUH) was an Apostle of Allah for the whole of mankind and he,
though surrounded with an unstable situation, believed that Islam would prevail and its light
would illuminate the world.

THE FALL OF KHAIBAR (7 A.H.)

Of the three main Jewish tribes of Madinah, the Banu Nadhir and the Banu Quraiza went into
self-exile and settled at Khaibar, a town situated 320 km north of Madinah. This town
possessed a number of fortresses and fortifications all around, thus making it difficult to gain
entry.

They took advantage of the distance and became more active in the final attempt to harm the
march of Islam. After the Battle of Ahzaab (Trenches) in 5 A.H. the malice of the Jews
increased in greater intensity. These tribal fights burdened the patience of the Muslim army.
Prophet Muhammad (PBUH) set out with 1600 men from Madinah to Khaibar. Some muslim
ladies accompanied the Muslim army. It was the first time that an Islamic standard was
introduced of three Islamic flags. One was prepared from the shawl of Hazrat Bibi Ayesha
(R.A.) and it was entrusted to Hazrat Ali (R.A.). Prophet Muhammad (PBUH) ordered an
attack and one by one the fortresses fell into Muslim hands. When they reached the famous
fort called Q'MOOS, the Muslims spent twenty days without entry. Prophet Muhammad
(PBUH) was hopeful of gaining success and handing over the flag and sword to Hazrat Ali
(R.A.), he appointed him as Commander of the troops.

Eventually the Fortress was captured. Some fifteen Muslim Mujahids (soldiers) achieved
martyrdom and 93 Jews were killed. The Jews sued for peace and came begging for
forgiveness. A peace treaty was signed between the Muslims and the Jews.

Page 4 of 4
 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 21 Handouts

Life History of Prophet Muhammad (PBUH)

THE CONQUEST OF MAKKAH RAMDHAAN 8 A.H.

The truce of Hudaybiyah was broken by the Quraish when they sided with the tribe of Banu
Bakr (with whom they had a pact to help one another), they attacked the tribe of Khuza'a who
were the allies of the Muslims. The treaty was no longer effective. Abu Sufyan ibn Harb
realized this and did his best to revive the treaty, but the Muslims had already realized that the
kuffar were not to be trusted, and the treaty was never revived. This was a victory for the
Muslims.

On hearing the news that the kuffar had broken the truce Prophet Muhammad
(PBUH) prepared to leave for Makkah. Every precaution was taken to keep the kuffar
unaware of the coming of the Muslim army. It was the 10th day of Ramadaan in the year 8
Hijri that an army of 10,000 Muslims marched towards Makkah. The Muslims encamped at
Mar-ur-Zahraan, a place a few kilometers from Makkah.

When the shepherds of Makkah returned in the evening they reported to the Makkans that a
huge army was encamped outside Makkah at Mar-ur-Zahraan. Abu Sufyan ibn Harb went to
investigate who this army was and what were they doing in the valley of Makkah. During his
investigation he met Hazrat Abbas (R.A.), the uncle of Prophet Muhammad (PBUH) who
convinced Abu Sufyan ibn Harb to have an audience with Prophet Muhammad (PBUH). Abu
Sufyan ibn Harb the arch-enemy of Islam who had instigated so many battles against the
Muslims was now in the tent of the Prophet (PBUH). Our Prophet Muhammad (PBUH)
offered him protection from any harm.

The Muslim army triumphantly entered Makkah without any bloodshed and the kuffar
surrendered without an attempt to resist. The city of Makkah was now at the mercy of Prophet
Muhammad (PBUH) and the Muslims. Everybody was present in the courtyard of the Haram
(sanctuary of the Ka'ba). The enemies of Prophet Muhammad (PBUH) and Islam were
helpless. Prophet Muhammad (PBUH) asked them: 'What do you expect at my hands?' The
voices of their hearts rang out: 'Kindness and pity, gracious brother, gracious nephew'. They
were not disappointed. Prophet Muhammad (PBUH) used the noble words of Hazrat Yusuf
A.S. When he addressed his brothers: 'Have no fear this day, May Allah forgive you, and He
is the Most Merciful of those who show mercy'.

Hinda, the wife of Abu Sufyan ibn Harb, who had mutilated the body of Hazrat Hamza
(R.A.), came in the presence of Prophet Muhammad (PBUH) covered in a veil. The most
bitter enemy was touched with general amnesty (general pardon) of Prophet Muhammad
(PBUH) and accepted Islam. Prophet Muhammad (PBUH) purified the sacred House of Allah
(Ka'ba) removing all its 360 idols and stones, reciting "Truth has come and Falsehood
vanished and no more shall falsehood return" (Sahih al-Bukhari.) The sanctuary of the Ka'ba
contained such idols as Hubal, Latt and Manaat. They saw their downfall for they were
nothing but pieces of stones. Now every nook and corner of Makkah witnessed and resounded
with the call of Tauheed. Prophet Muhammad (PBUH) also proclaimed that: 'Allah has
forbidden the sale of intoxicants and usury (Interest) is declared as Haraam'.

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It was indeed a unique conquest for Islam and triumph of Prophet Muhammad (PBUH)'s
unshakable faith in his sacred cause. Witness our beloved Prophet Muhammad (PBUH) now
seated on mount Safa delivering his sermon to the crowd of people, contrast this with his
Hijrat, and stay in the Cave of Thor and receiving wounds in the battles. Now his faith in
'SURELY ALLAH IS WITH US' is the secret of his success in life and mission.

Prophet Muhammad (PBUH) had left Madinah for Makkah with the Muslim Army on
Wednesday 10th Ramadhaan 8 A.H. and entered Makkah on the 20th of Ramadhaan and on
that very day Makkah was conquered. He remained in Makkah for about 10-15 days and
thereafter returned to Madinah Tayibah.

THE BATTLE OF HUNAIN SHAWWAL 8 A.H.

Makkah had been the nucleus centre of Religion in Arabia and the Capital of Hejaz. When the
Islamic flag flew from the top of the Ka'ba, the whole of Arabia recognized this as the symbol
of Islam's truthfulness.

After the conquest of Makkah, people in every part of the land were leaving idol-worshipping
and entering the peaceful fold of Islam. The two tribes situated between Makkah and Taif,
Viz, Hawazan and Saqif thought themselves to be superior and refused to embrace Islam. The
chief of the Hawazan tribe Maalik bin Auf instigated the neighboring tribes and gathered a
huge army to harm Islam. After receiving the news of this threat, Prophet Muhammad
(PBUH) prepared an army of 12,000 men including 2000 Makkans and marched out of
Makkah towards the valley of Hunain.

The people of Hawazan were noted for their archery. As the Muslims advanced, they were
met with attacks of arrows from all sides and the main army attacked from the front. The
Muslim army could not stand the fierce attack of the enemy arrows and fell back. The retreat
caused great confusion among the Muslim soldiers. Even the Muhajireen and Ansaar
retreated and chaos prevailed. Prophet Muhammad (PBUH) was left with a small band of
Sahaba and they fought back with great courage and determination. Hazrat Abbas (R.A.) and
the heroes of Islam descended from their camels and horses and attacked the enemy with
great ferocity. When the standard bearer of the enemy fell dead all turned and retreated.

Taif was populated by the Saqif tribe and within two years of the Battle of Hunain they
voluntarily embraced Islam.

MARCH ON TABOOK RAJAB 9 A.H.

In the early days of Hijrat, Syria and Egypt were territories governed by the Roman Emperor
whose capital was Constantinople. The rising of the new power of Islam made the Romans
jealous and uneasy. In a short time the rapid growth of Islam reached the borders of Syria.
The Romans claimed Islam as a danger so decided that a consolidated attack on Arabia was
necessary. The merchants coming from Syria brought news that a large army was ready to
attack Madina.

Prophet Muhammad (PBUH) called upon all the tribes, heroes, fighters and enthusiastic
followers of Islam to defend the faith and their motherland against foreign invasion. Hazrat
Usman (R.A.) offered 3000 camels and 10,000 Dinars for this expedition. Prophet
Muhammad (PBUH) raised an army of 30,000 Mujahid (soldiers) including 10,000 cavalry.
The army set out on Thursday in the month of Rajab 9 A.H. to encounter a well armed, well
disciplined Roman Army. The Muslim army encamped at a place called Tabook for twenty
days. When the Roman army saw the great force their spirits dampened and they gave up
their intention of invasion or war.

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Witnessing the life, piety and devotion to Allah, the Christians were greatly impressed.
Prophet Muhammad (PBUH) concluded many peaceful agreements with certain Christian
tribes and returned to Madinah. The expedition of Tabook ended the warfare and tribe after
tribe began to embrace Islam. Within two years the whole of Arabia was united under the
banner of Islam and the cry of Allah-hu-Akbar resounded from all sides.

THE FAREWELL HAJJ (PILGRIMAGE) 10 A.H.

The land of Arabia had seen many wars and killings for centuries. In the year 10 A.H. most of
Arabia had embraced Islam. There were no idol-worshipping. In the month of Zil-Qadah 10
A.H. Prophet Muhammad (PBUH) accompanied by 124,000 Sahaba (Companions) left
Madinah for Makkah to perform the Hajj. On the 5th of Zil-Haj the Muslims entered Makkah
and performed Umra, and on the 8th of Zil-Haj our beloved Prophet Muhammad
(PBUH) camped at Mina with the Sahaba. Riding on his camel Quswa, Prophet Muhammad
(PBUH) proceeded to the plains of Arafat, some 10 km from Mina. Here he delivered his
final Khutba to the entire assembly of Muslims. He reminded them of their duties towards
Islam, explained the rights and treatment of women that nobody should absorb the rights of
each other's property and all Muslims should honor and respect each other. The slaves also
received a declaration of just treatment. False superiority of race, nation and tribe was
discouraged and interest (usury) was made Haraam.

That day the torch that brightened the Path of Truth was handed to the Ummat and Prophet
Muhammad (PBUH) exclaimed to his people "O Lord have I conveyed the Message?" The
whole assembly of Muslims replied in one voice: "By our Lord, Verily Thou Hast".

Our Prophet Muhammad (PBUH) also told his vast audience: "I leave behind amongst you
two things. If you should hold fast to it, you shall be secure from vices and evil ways, i.e. the
Holy Qur'aan and the Sunnah of Allah's Prophet Muhammad (PBUH).

When the glowing message and the marvelous Mission saw the day of its grand achievement,
the Holy Prophet Muhammad received the Divine Call thus : "This day have I perfected your
religion and completed my favor on you and have chosen Islam as your religion." (Al-
Quraan 3:5).

Thus giving this Divine Message he bid farewell to all the Muslims. Then performing other
rites and performing the Fajr Salaat in the Ka'ba on the 12th Zil-Hajj, the whole gathering left
for their homes and the beloved Prophet Muhammad (PBUH) of Allah accompanied by the
Muhajireen and Ansaar returned to Madinah.

THE PASSING AWAY OF PROPHET MUHAMMAD (PBUH) S.A.W. RABIUAL-

AWWAL 11 A.H.

After performing the farewell Hajj, Prophet Muhammad (PBUH) left for Madinah. He
wanted to say farewell to those martyrs who had laid down their lives for the cause of Islam.
So he went to Uhad and made dua for those who had achieved martyrdom and everlasting
life. After his visit to Uhad our beloved Prophet Muhammad (PBUH) visited the cemetery of
the Muslims called "Jannatul Baqi" in Madinah and made dua for their departed souls.

In the month of Muharram 11 A.H. he fell ill with fever which became worse from day to
day. When the illness became worse than Prophet Muhammad (PBUH) sought permission
from his wives to spend his final days in the house of Hazrat Ayesha (R.A.) The last Salaat
that he could lead in Jama'at was the Maghrib Salaat and when his health failed him he
directed: "Let Abu Bakr (R.A.) lead the prayer". Prophet Muhammad (PBUH)’s house was
adjoining Masjid-e-Nabwi and from his house he saw the Muslims engaged in Salaat. This
pleased the Rasool of Allah very much. The health of our Prophet Muhammad (PBUH) got

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worse and on Monday, 12th Rabiul-Awwal 11A.H. the greatest leader of mankind passed
away.

Hazrat Fadal bin Abbas (R.A.) Hazrat Ali (R.A.), Hazrat Usama (R.A.) gave the body a
ghusal (bath) and it was lowered into the grave in the very apartment of his wife Hazrat Bibi
Ayesha (R.A.) where he breathed his last breathe.

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 COMSATS University Islamabad
HUM112 Islamic Studies
Lecture 22 Handouts

The Farewell Hajj (pilgrimage) & The Last Sermon

The land of Arabia had seen many wars and killings for centuries. In the year 10 A.H. most of
Arabia had embraced Islam. There were no idol-worshipping. In the month of Zil-Qadah 10
A.H. Prophet Muhammad (PBUH) accompanied by 124,000 Sahaba (Companions) left
Madinah for Makkah to perform the Hajj. On the 5th of Zil-Haj the Muslims entered Makkah
and performed Umrah, and on the 8th of Zil-Haj our beloved Prophet Muhammad (PBUH)
camped at Mina with the Sahaba. Riding on his camel Quswa, Prophet Muhammad (PBUH)
proceeded to the plains of Arafat, some 10 km from Mina. Here he delivered his final Khutba
to the entire assembly of Muslims. He reminded them of their duties towards Islam, explained
the rights and treatment of women, that nobody should absorb the rights of each other's
property and all Muslims should honour and respect each other. The slaves also received a
declaration of just treatment. False superiority of race, nation and tribe was discouraged and
interest (usury) was made Haraam.

That day the torch that brightened the Path of Truth was handed to the Ummat and Prophet
Muhammad (PBUH) exclaimed to his people "O Lord have I conveyed the Message?" The
whole assembly of Muslims replied in one voice: "By our Lord, Verily Thou Hast".

Our Prophet Muhammad (PBUH) also told his vast audience: "I leave behind amongst you
two things. If you should hold fast to it, you shall be secure from vices and evil ways, i.e. the
Holy Quran and the Sunnah of Allah's Prophet Muhammad (PBUH) “

When the glowing message and the marvelous mission saw the day of its grand achievement,
the Holy Prophet Muhammed (PBUH) received the Divine Call thus: "This day have I
perfected your religion and completed my favour on you and have chosen Islam as your
religion." (Al- Quran 3:5).

Thus giving this Divine Message he bid farewell to all the Muslims. Then performing other
rites and performing the Fajr Salaat in the Ka'ba on the 12th Zil-Hajj, the whole gathering left
for their homes and the beloved Prophet Muhammad (PBUH) of Allah accompanied by the
Muhajireen and Ansaar returned to Madinah.

The Last Sermon of Prophet Muhammad (Farewell Sermon)

Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah
(12th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to
Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and
were directed to the entire humanity.

After praising, and thanking Allah (SWT) he said:

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"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be
amongst you again. Therefore, listen to what I am saying to you very carefully and TAKE
THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and
property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful
owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your
LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury
(interest), therefore all interest obligation shall henceforth be waived. Your capital, however,
is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there
shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s
uncle) shall henceforth be waived…

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able
to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have
rights over you. Remember that you have taken them as your wives only under Allah’s trust
and with His permission. If they abide by your right, then to them belongs the right to be fed
and clothed in kindness. Do treat your women well and be kind to them for they are your
partners and committed helpers. And it is your right that they do not make friends with any
one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast
during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford
to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-
Arab has any superiority over an Arab; also a white has no superiority over black nor a black
has any superiority over white except by piety and good action. Learn that every Muslim is a
brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be
legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and
willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So beware, do
not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH

WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to
you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you
follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and
may the last ones understand my words better than those who listen to me directly. Be my
witness, O ALLAH, that I have conveyed your message to your people".

(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to
this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith
nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the
most complete version of this sermon in his Masnud, Hadith no. 19774.…

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One can heed words of wisdom and guidelines from the last sermon (khutbah) of the prophet
(SAWS). His sermons emphasized on the following:

 Sacredness of a Muslim’s life and property

 The importance of propagating this message to all others (A Muslim’s responsibility
thus does not end by following the religion)
 A reminder that everyone is fully accountable for their deeds and Allah (God) will
take every person into account. If everyone heeded to this fact alone, the world would
be a much better place today.
 “Hurt no one so that no one may hurt you.” These words of the prophet are self-
explanatory.
 The prohibition of dealing with interest (Numerous accounts in Quran and Hadith
prohibit taking, giving or being a part of any transaction dealing with interest).
 “You will neither inflict nor suffer any inequity.” These words of the prophet are self-
explanatory.
 The awareness of satan and how satan can work to deviate us from the right path and
doing evil things.
 Rights of women over men and rights of men over women.
 Treatment of women with kindness.
 Modesty and chastity in women.
 The importance of worshiping Allah (saying your five daily prayers (Salah), fasting
during the month of Ramadan, giving charity (Zakat) and performing pilgrimage
(Hajj).
 Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)
 The need to establish justice.
 Islam is the final divine religion (Last prophet and Last Book).

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