Aliah University

Common Course for All UG/PG Programs

Subject Code: AISUGAU01, Arabic and Islamic Studies

Islamic Studies
Prepared By: Obaidur Rahman

Islam

“Islam” is an Arabic term which means to submit one’s will to the will of God. Islam is a monotheistic
religion that teaches that there is only one divine being, one supreme Creator of the universe.
Muslims believe that Islam is the true religion of God revealed to humanity. It is a universal religion
that can be practiced by anyone at any time and in every place. The central concept of this way of life
is total submission to God.

Islam is a complete, holistic way of living that covers every aspect of life. Islam leaves no stone
unturned as it teaches mankind on how to behave in every area of life: individual, social, material,
moral, ethical, legal, cultural, political, economical, and global.

What is a Muslim?
A Muslim is anyone who submits their will to the one and only true God who is worthy of worship,
“Allah” (God). A Muslim also believes in the Prophet Muhammad (peace be upon him) as the last and
final prophet of God. By submitting oneself and worshiping Allah (God), a Muslim attains peace
through obedience to his commandments. Peace is a natural result of submitting to the will of Allah.

For a person to become a Muslim and accept Islam as their faith, they must say and believe in the
following phrase:

ُ ُ َ ٌ َ ُ ُ ّ َ
ِ ‫ﻵ ِاله ِا ا مح ﱠمد رسول ا‬
La ilaha illa Allah. Muhammad rasool Allah

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This sentence literally means “There is no God but Allah and Muhammad is His messenger.” The
sentence also means “There is none worthy of worship except Allah, and Muhammad is His
messenger.” The moment a person says this phrase and begins to act upon it they become a Muslim.

1. Faith In Islam
1.1 Tawheed: (‫( )التوح د‬Belief in One God and the Testimony of Faith)

Importance of Tawheed

Tawheed is the most important Islamic belief. It implies that everything in existence originates
from the one and only Creator, who is also the Sustainer and the sole Source of Guidance. This
belief should govern all aspects of human life. Recognition of this fundamental truth results in a
unified view of existence which rejects any divisions of life into religious and secular.

"Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful". (Qur’an:
2:163)

And say: "(All) praise is due to Allah, Who has not taken a son and Who has not a partner in the
kingdom". (Qur’an: 17:111).

Allah is sole source of Power and Authority, therefore entitled to worship and obedience from
mankind. There is no scope for any partnership with the Creator. tawheed tells man that Allah is
not born, nor is anyone born of Him. He has no son or daughter. Human beings are His subjects.
Linguistically Tawheed means: ”To make something one, or to assert the oneness of something.”

Everything originates from ‘Him’ and eventually will return to ‘Him’, as stated in the Qur’an:

“We originated the first creation, so We shall bring it back (to its former state) again.” (21:104)

Although we, the people of the scientific age, have been blinded to some fundamental human
limitations by great advances in technology, man is not, in essence, an omnipotent being. Neither
is he self-sufficient and self-existing nor are his powers without limitations. He is, in fact, weak,
frail, needy and destitute.

Say: "I do not control any benefit or harm for my own soul except as Allah please". (Qur’an:
7:188).

Say: "Then who can control anything for you from Allah if He intends to do you harm or if He
intends to do you good". (Qur’an: 48:11).

Tawhid is the highest conception of deity, the knowledge of which God has sent to mankind in all
ages through His Prophets.

He cannot create even a leaf or a gnat, of an insect, nor can he form a molecule of water without
much expenditure, a fact which modern man does not wish to confess under the spell of modern
technology. All natural events from the rising and setting of the sun to the movements of atoms,
which he seems satisfied to ascribe to natural laws although they nominally exist, take place
without his intervention.
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Say: "Who gives you the sustenance from the heavens and the earth? Say: Allah". (Qur’an: 34:24).

"Or who is it that will give you sustenance if He should withhold His sustenance?" (Qur’an: 67:21)

Say: "What! Shall I seek a Lord other than Allah? And He is the Lord of all things". (Qur’an: 6:164).

A firm and definite belief that Almighty God alone is the Creator, the Master and Owner, and the
Command is for none but [Link] one who does not call to Tawheed and the correction of the
Aqeedah, is like the one ...”who seeks to cure a body whose head has been cut off, since the place
of the Aqeedah in the religion is like the head with regards to the body” [Sheikh Rabee' ibn
haadee al-madkhalee, in al-manhaj al-anbiyaa fee Dawaah ill-Allah]. Jundub Ibn Abdullaah al-
Bajaly said, ”We learned Eemaan (faith) and then we learned the Quran and it increased our
Eemaan”.

"And rely on Allah; and Allah is sufficient for a Protector". (Qur’an: 33:3).

"Allah, there is no god but He; and upon Allah, then, let the believers rely". (Qur’an: 64:13).

"O my two mates of the prison! Are sundry lords better or Allah the One, the
Supreme?" (Qur’an: 12:39)

There are countless requirements which he needs to maintain his existence, but none of them
are essentially and totally under his control. He may be injured by many other events; accidents
may bring his hopes to a sudden end; diseases and calamities always threaten him and mar his
way to happiness. He experiences earthquakes, storms, floods, fires, and other natural
catastrophes. The vast variety of phenomena, on the one hand, and the consciousness of his own
frailty on the other, impress him with a deep sense of his own weakness and helplessness.

Say: "Allah is the Creator of all things, and He is the One, the Supreme". (Qur’an: 13:16)

"And those whom they call on besides Allah have not created anything while they are
themselves created". (Qur’an: 16:20)

In spite of his claims to have complete dominance over nature, and of the great advances in
his ‘conquering’ space so that he seems no longer to have need of divinity or religion, modern
man actually needs religion more than the ‘primitive man’. He may not be worshipping fetishes
of the ‘primitive’ man such as trees, animals, rivers, fire, rain, and heavenly bodies, but, as Erich
Fromm puts it, fetishism has not ceased to be the religion of millions of [Link] is inevitable for
one who does not believe in and worship the One God to be the slave of numerous deities.

"And no one has with him any boon for which he should be rewarded, except the seeking of
the pleasure of his Lord, the Most High". (Qur’an: 92:19-20).

Say: "Do you serve besides Allah that which does not control for you any harm, or any
profit?" (Qur’an: 5:76).

It is Tawhid, that is the Principle of Divine Unity and Oneness, which is clearly observed
throughout the universe. Whoever takes a look at himself and his environment can easily discern
that everything depends upon this basic principle of God-revealed Religion. Parts of the human
body.

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"Surely His is the creation and the command; blessed is Allah, the Lord of the worlds". (Qur’an:
7:54).

"Judgement is only Allah’s". (Qur’an: 12:40).

One who believes in Tawhid can never be narrow-minded in his outlook. His belief in One God,
the Creator of the heavens and the earth, the Master of the east and the west and Sustainer of
the entire universe.

"Therefore fear not the people and fear Me". (Qur’an: 5:44)

In order to lead men to a belief in one God, he did not delude them with happenings which
deviate from the normal course of nature. Rather, he simply invited them, without asking them
to leave the realm of reality, to consider the Universe and its laws. Being confident of the
resultant belief in the one and indispensable God, he simply let men read in the book of life.

"But do not fear them, and fear Me if you are believers". (Qur’an: 3:175).

"Thanks to Islam, paganism in its various forms was defeated. The concept of the Universe, the
practices of religion, and the customs of social life were each liberated from all the monstrosities
which had degraded them, and human minds were made free of prejudice. Man finally realized
his dignity.”

Categories of Tawheed: ‫أﻗﺴﺎم اﻟﺘﻮﺣ ﺪ‬

Once this is understood, it should be noted that the scholars have divided Tawhid into three
categories , as follows:

i. Tawhid al-Rububiyyah ‫ﺔ‬ ‫( التوح د ال‬Oneness of Divine Lordship),

ii. Tawhid al-Uluhiyyah ‫( التوح د اﻷلوﻫ ﺔ‬Oneness of Divinity) and

iii. Tawhid al-Asma wa’l-Sifat ‫( التوح د اﻷسمﺎء والﺼﻔﺎت‬Oneness of the Divine Names and
Attributes).

What is Tawheed al-Rububiyyah?

Tawhid al-Rububiyyah (Oneness of Divine Lordship): means believing in Allah as One and Unique
with regard to His actions such as creation, sovereignty, control, giving life and death, and so on.

Whoever believes that there is any creator other than Allah or any sovereign controlling this universe
and disposing of its affairs other than Allah has denied this aspect of Tawhid and disbelieved in Allah.

The kuffar of old accepted this aspect of Tawhid in general terms, although they differed with regard
to some of its details. The evidence that they used to accept this is to be found in several verses of the
Quran such as the following (interpretation of the meaning):

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“And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and
the moon?’ they will surely reply: ‘Allah.’ How then are they deviating (as polytheists and
disbelievers)?” [al-'Ankabut 29:61]

“And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to
the earth after its death?’ they will surely reply: ‘Allah.’ Say: ‘All the praises and thanks be to Allah!’
Nay, most of them have no sense” [al-‘Ankabut 29:63]

“And if you ask them who created them, they will surely say: ‘Allah.’ How then are they turned away
(from the worship of Allah Who created them)?” [al-Zukhruf 43:87]

In these verses Allah states that the kuffar affirm that He is the Creator, Sovereign and Controller, but
despite that they do not worship Him alone (Tawhid of worship), which points to the graveness of
their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in
such terms, none should be worshipped except Him Alone and none should be described as being one
and unique except Him; may He be glorified above those that they associate with Him.

So whoever affirms this Tawhid in the true sense must inevitably also affirm the Oneness of Allah’s
Divinity (Tawhid al-Uluhiyyah).

What is Tawheed al-Uluhiyyah?

Tawhid al-Uluhiyyah means devoting all acts of worship, both inward and outward, in word and deed,
to Allah Alone, and not worshipping anything or anyone other than Allah, no matter who he is. Allah
says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him” [al-Isra 17:23]

“Worship Allah and join none with Him (in worship)” [al-Nisa 4:36]

It may be described as devoting all one’s actions to Allah Alone.

It is called Tawhid al-Uluhiyyah because it is based on ta-alluh lillah which is worship and devotion of
Allah accompanied by love and veneration.

It is also called Tawhid al-‘Ibadah (oneness of worship) because it means that a person worships Allah
by doing what He has commanded and avoiding that which He has forbidden.

It is also called Tawhid al-Talab wa’l-Qasd wa’l-Iradah (Oneness of goal, purpose and will) because it
means that a person does not seek anything except the Face of Allah, so he worships Him sincerely.

This is the kind of Tawhid concerning which people went astray, which is why the prophets were sent
and the Books were revealed. This is the purpose for which the universe was created and laws were
prescribed. Concerning this, disputes arose between the prophets and their peoples, so the stubborn
were doomed and the believers were saved.

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Whoever goes astray with regard to this Tawhid, such as devoting some of his worship to someone
other than Allah, has gone beyond the pale of Islam and drifted away from true belief. May Allah
protect us from that.

What is Tawhid al-Asma wa’l-Sifat?

With regard to Tawhid al-Asma wa’l-Sifat (Oneness of the Divine Names and Attributes ), this means
affirming the names and attributes of Allah and believing that there is none like unto Allah in His
names and attributes.

Principles of Tawhid al-Asma wa’l-Sifat

This Tawhid is based on two principles:

1 – Affirmation: i.e., affirming that which Allah has affirmed for Himself in His Book or that His Prophet
(peace and blessings of Allah be upon him) has affirmed of His beautiful names and sublime attributes
in a manner that suits the Majesty and Greatness of Allah, without distorting them, twisting their
meanings, denying their reality or discussing how they are.

2 – Denial: i.e., denying that Allah has any faults and denying any shortcomings that He has denied
Himself. The evidence for that is the words of Allah (interpretation of the meaning):

“There is nothing like Him, and He is the All-Hearer, the All-Seer” [al-Shura 42:11]

So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes
of perfection in a manner that befits Him, may He be glorified

1.2. Risalah:
From the beginning of mankind until the present day Allah has sent a Prophet to every nation to guide
them to the truth. They were sent to teach their people to worship God alone and not to ascribe any
divine partners to Him.

The names of these Prophets may sound familiar to you. They include Adam, Nuh (Noah), Ibrahim
(Abraham), Ismail, Ishaq (Isaac), Yaqub (Jacob), Jesus, Muhammad, and many others (peace be upon
them all).

Muslims believe Jesus to be a Prophet of God rather than a divine being or son. We will cover this
difference in faith between the Muslims and Christians in a future guide.

This chain of prophethood began with Adam and ended with Muhammad (peace be upon him), the
final Prophet of Allah.

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He was born in Makkah in the year 570, about six centuries after Jesus. He grew up to be known as an
honest and truthful person throughout the city. When he reached the age of 40 he was chosen to be a
Prophet of Allah.

He was chosen at a time when mankind had turned away from the original message of Islam that the
previous Prophets had come with. Muslims believe the Gospel, Torah, and other scriptures were
distorted by people after their Prophets had passed away.

Allah sent the archangel Gabriel to reveal the Qur’an to Muhammad (peace be upon him) to spread
the correct, unadulterated teachings of Islam to the four corners of the globe. Allah gave Muhammad
(peace be upon him) the ability to carry on the message successfully.

1.3. Akhirah:
The word Ákhirah or Akhirat has a meaning of “the ultimate, the ending, finally”. It has opposite
meaning of “before”. In Islamic literature, it is used to describe “after life, life after death and the
other side”
The world here is the place for the living things and the Akhirat is the phase of afterlife. It is the
ultimate home and residual place for all of mankind.
Allah(j.j) indicated in Holy Quran that this world has been created for temporal reasons. Finally,
one day, everything in and about this world will be destroyed, the whole earth along with
firmaments and mountains and grounds will be torn apart into pieces.
The day on which men shall be as scattered moths,
And the mountains shall be as loosened wool. (Al-Qaria:101/4-5)
All forms of life we know will cease to exist except for Allah(j.j)
All that is on earth will perish:
But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour. (Ar-Rahman
55/26-27)
Hence, after this moment, the eternal phase of “Akhirat”, afterlife will be initiated. It is a “fardh”
to believe in Akhirat, therefore it is an obligatory act and mindset for every Muslim to believe in
afterlife.
Muslims should also believe certain stages of Akhirat. These stages are such events that have been
foretold both in Holy Quran and in hadiths of the Prophet Muhammad(saw)
1) Pre-stage of akhira, where “life in the grave” starts just after demise
2) Resurrection from the graves and gathering of all humans on doomsday
3) “Book of deeds” are opened for each individual and all humans are reminded of their life on
earth.

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 4) Mezaan, the scales are cast to measure the weight and balance of both good and evil actions
of each person.
5) Passing of the bridge of “Sirat” if the person is destined to enter Paradise.
6) The good arrives in Paradise
7) The bad is thrown to Hell
8) Meeting of certain Muslims with Prophet Muhammad(saw) along with the Pond of
Kausar(Fount of Abundance)
9) Intercession of Prophet Muhammad(saw) for the Muslims.
There are myriad number of ayats in Holy Quran and hadith on the different subjects of detailed
depiction of afterlife and its sub-topics which we hope to discuss in other articles.
One thing is for absolute certain that belief in afterlife is a fundamental aspect of Islamic belief.

2. The 5 Pillars of Islam

The religion of Islam stands on five pillars. It is recorded that the Prophet Muhammad (peace
be upon) said:

“Islam has been built on five [pillars]: testifying that

1) there is no deity worthy of worship except Allah and that Muhammad is the Messenger
of Allah,
2) establishing the salah (prayer),
3) paying the zakat (obligatory charity),
4) making the hajj (pilgrimage) to the House,
5) and fasting in Ramadan

2.1 Taharah:
Taharah means Purification. That is ritual purity from every minor and major impurity and
defilements. It not only includes cleanliness of body but even clothes, place and all aspects of
Muslim’s life.

‘Purity is half of the Faith.’ Elaborate.

Purity holds an important place in Islam. Being clean is to fulfill half the demands of faith. The
remaining half covers all other aspects of Faith. To fulfill obligations such as Salah, Tawaf, reciting the

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Qur’an, Cleanliness is a condition without which the obligations are invalid. ‘Purity is half of the Faith’
without which a Muslim’s Faith will be incomplete.

Mention the two kinds of purification.

a. Purification from Hadath – ritual impurity.
b. Purification from Najasa – defilements.

When does a major ritual impurity occur?

A major ritual impurity occurs in the following four states:
1. Husband and wife conjugal relationship
2. Hayd – Menstruation
3. Bleeding after childbirth
4. Ihtilaam – Wet dreams

When does a minor ritual impurity occur?

A minor ritual impurity occurs in the following two states:
1. Relieving nature
2. Loss of consciousness and sleep

Who is a Ha’iz and What are the do’s and don’ts for a Ha’iz?
A woman in the condition of menstruation is called Ha’iz
1. Women are excused from performing Salah.
2. They are also exempted from fasting, but not absolutely. They are required to make up the
3. lost days after attaining ritual purity.
4. They are not allowed to touch the Quran.
5. They are not allowed to enter a masjid or perform the Tawaf.
6. They are forbidden to their husbands, until they attain ritual purity.

7. Islam does not prescribe separation for a menstruating woman. Comment.

People should not abstain from sitting together on the same floor or eating together when a woman
has her monthly period,making her virtually an untouchable as has been the custom among Jews and
some other communities. Islam does not prescribe separation for a menstruating woman.

8. What is Ghusl? How is it performed?

Ghusl means washing the whole body. According to the Prophet (Peace be upon him) the manner of
performing Ghusl is:
I. Wash hands three times
II. Wash and remove every defilement, congealed or liquid, from the body.
III. Do Wodhu as for Salah.
IV. Scoop water over the head, running wet fingers through the hair, letting the water reach
down the roots of the hair.
V. Pour water over the entire body, beginning with the right side, then the left,
VI. washing underarms, inside and outside the ears, inside the navel, between the toes.

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It is an obligation that the water should reach all the parts of the body. If any part of the skin remains
dry, the Ghusl is not valid.

9. What is Najasah? Detail the various types of impurities.

Najasah means defilement, including bodily, material and discernible impurities.
Types of impurities:
1. Al-Maita (Carrion) – It means an animal or bird that has died in any way other than the Islamic
manner of slaughter. It also includes anything that is cut or torn from the limbs of a live
animal.
2. The Hide – It is impure unless it is tanned. Allah’s Messenger (Peace be upon him) said, “Tanning
removes its impurity; and if the hide is tanned, it is purified.” (Sahih al-Bukhari)
3. Blood – Whether it is of man or animal, menstrual or post-natal, it is unclean.
4. The Swine, living or dead, and what is begotten of it. The flesh of swine is forbidden.
5. The Dog – It is unclean. Dogs render food impure which they lick.
6. Al-Khamr – Wine, literally al-Khamr, is what obscures the intellect. Every drink which causes
intoxication is forbidden. Allah’s Messenger said, “Wine is the key to all evils.” (Ahmed)
7. Urine and Excrement- These objects are unclean. It is obligatory to purify garments, body, or
place defiled by them.

2.2 . Prayer (Salah)

The prayer is the second most important pillar in Islam, and it is the first thing that a person
will be held accountable for on the Day of Judgment.

If the person’s prayer is good, then that person will be successful. But if the person’s prayer is
incorrect in some way, then that person will have achieved failure. There are five obligatory
prayers that every sane adult Muslim has to observe every day. Allah tells us about these
prayers in the Qur’an:

Guard strictly (five obligatory) the prayers especially the middle prayer (i.e. Asr). And stand
before Allah with obedience. Qur'an - Chapter 2, Verse 238
The five daily prayers are:

o Fajr (early morning, before dawn)

o Duhr (mid-day, just after noon)
o ‘Asr (mid afternoon)
o Maghrib (just after sunset)
o Isha (at night, after dark has fallen)

The prayer is the link between a person and Allah. It is an intimate relationship a person has
with His Creator and it should be performed to the best of one’s ability.

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One of the many things that Islam is known for is the brotherhood and sisterhood between
Muslims. One of ways this feeling of belonging is achieved is through the prayer in
congregation.

2. 3. Giving Wealth to Zakat

Zakat is the third pillar of Islam. It is a specified portion of a Muslim’s wealth that is given to
those in need. It is the amount given once a year to support specific categories of people. The
amount is about 2.5% of total wealth which includes the following asset classes:

 Gold and silver

 Precious metals
 Stocks and shares
 Real estate
 Cash
 Agricultural livestock

These are the most common asset classes for which Zakat is paid from.

The linguistic meaning of zakat is “that which purifies.” It is considered to be a way for
Muslims to purify their wealth and income. Similar to how the prayer (salah) purifies a
person’s soul, zakat purifies your assets and earns you the pleasure of Allah because your
wealth is distributed to those in need.

Allah has enjoined upon the Muslims zakat which is taken from those who have wealth and
given to those in need.

Zakat is only obligatory for Muslims who have reached puberty (i.e. they are adults), are
mentally stable, and are financially capable. Furthermore, the amount of wealth a person has
must reach a certain threshold known as the nisaab. The nisaab is a minimum amount of
wealth a person must have before zakat becomes due upon them. The wealth should be
in their possession for one year.

This pillar of Islam is not required for those who do not meet the criteria above. For example,
if you are a university student with plenty of debt, a father who lives paycheck to paycheck, or
a person whose wealth has not reached the nisaab (minimum amount) then zakat is not
required for you to pay.

We hope to cover the pillar of Zakat in greater detail in a future guide. What we have covered
in this chapter so far is only an introduction.

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2.4. Fasting in the month of Ramadan
Fasting in the month of Ramadan is the fourth pillar of Islam. It refers to the practice of
abstaining from eating food, drinking liquids, and having intercourse from the break of dawn
until sunset.

Similar to the pillars that have been mentioned already, fasting is obligatory upon every sane,
adult Muslim, male and female alike.

Allah has enjoined upon the Muslims to fast for one month of the year in order to strengthen
our faith, piety and God consciousness.

This involves avoiding that which Allah has forbidden, practicing patience throughout the day,
bringing our desires under control, competing in generosity through charity, and
demonstrating co-operation and mutual compassion. Allah says in the Qur’an:

O you who believe! Observing the fast is prescribed for you as it was prescribed for those
before you, that you may become piousQur'an - Chapter 2, Verse 183
The month of Ramadan is a great month as it was the period in which Allah revealed the
Qur’an to Prophet Muhammad (peace be upon him). The reward for good deeds, acts of
charity and acts of worship are multiplied in this month.

5. Hajj – The Pilgrimage to Makkah

The fifth and final pillar of Islam is to perform the hajj, the pilgrimage to Makkah. Every year
millions of Muslims make their way to the Kaba, the Sacred House of Allah in Makkah to
perform the pilgrimage.

It is one of the most significant forms of worship in Islam and it demonstrates unity among the
Muslims.

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This action is required from every Muslim to perform at least once in their lifetime if they are
physically and financially capable. It is a deed that requires much time and energy from a
person which is why it is required to be done only once in a lifetime.

The reward for performing hajj is great. The Prophet Muhammad (peace be upon him) said
concerning the reward of hajj:

“He who performs Hajj seeking Allah’s pleasure and avoids all lewdness and sins (therein) will
return after Hajj free from all sins, just as he was on the day his mother gave birth to
him.”Prophet Muhammad (peace be upon him)

3. Ethics in Islam
3.1. Importance of Good Manner in Islam
The Issue of good manners is very important, because it is the foundation of our daily life through
which we can achieve success and a distinctive place in Islamic community. A father cannot lead a
happy life, nor can a husband have prosper martial life unless they possess good and sound manners
in dealing their family members. If a person, who is calling others to the way of Allah, is not well-
mannered, cannot be successful in his mission. Every person can achieve great success in his/her life
by having and dealing people with noble and praised manners. Dealing others with good manners
means to put them at ease by the way that Islam urged us to deal with. It is not only the essential part
of our religion but also makes our social life more pleasant. So this topic is more important than what
we think. Some scholars say about this issue that the religion consists of good manners and morality.

The word “Khalq” linguistically means creation, and the word “Khuluq” means manners and morals,
and they both are inter-related. The former word refers to the physical appearance of a person that
one can see, while the latter one refers to the deep inner self of a person that can be realized by
insight. And both have good and bad characteristics. Both the Holy Quran and the Sunnah of The
Prophet (PBUH) mentioned this issue and highly praised those who possess good manners. Allah
praised his Messenger Muhammad (PBUH) in the Holy Quran and said: “And verily, you (O
Muhammad PBUH) are on an exalted standard of character.” (Al-Qalam 68:4) The Prophet (PBUH)
himself urged his followers to possess and practice good manners and abstain from the bad ones. It is

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narrated that Abdullah bin ‘Amr (May Allah be pleased with him) said: “Allah’s Messenger (PBUH)
was neither a Fahish (one who talks evil) nor a Mutafahhish (a person who conveys evil talk or a
person who peaks obscene evil words to make people laugh), and he used to say, ‘The best among
you are the best in character (having good manners).’” (Al-Bukhari 6035) Making peace among the
people, assisting one to ride an animal or to load his luggage on, speaking mild words, advising people
to offer compulsory and optional prayers( especially night prayer), maintaining family ties, spreading
greeting of peace among the people, feeding the hungry, treating the poor and orphans with
compassion, taking care for the Muslims affairs, being chaste in eating, drinking and dressing and
marrying, spending in Allah’s Cause, show kindness to wife, being good to neighbours, guarding
secrets, politeness in speech, and honoring the guests, are from the good manners that the Prophet of
Islam (PBUH) encouraged us to have and to deal the people with. Since the Prophet (PBUH) is a role
model for the Muslims to be followed, was endowed with great and good manners. Allah made him
the best and perfect example for the people and sent him only for the purpose of perfecting good
morals. He (PBUH) practically approved that purpose in dealing with good manners both with his
companions and the enemies. Allah says: “Indeed in the Messenger of Allah (Muhammad PUBH) you
have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and
remembers Allah much.” (Al-Ahzab 33:21) We ask Almighty Allah to make us to follow the footsteps
of the Prophet (PBUH) and deal with the people in a way that he dealt with, because Allah made it the
essential part of the Faith without which our Faiths cannot be completed.

Not all people should know your level of faith or acts of worship. However, most people consider
good manner before looking at faith or knowledge that you have. When you have good manners,
people will benefits from your knowledge and faith but if you have bad manners people will not pay
attention to whatever level of faith or knowledge you have.
Having good manners is very important for all believers. The fact is conducting good manners is not
easy because it takes time. It is impossible for people to behave in good manner drastically. Even
though conducting good manner is sometimes difficult, why Islam strongly orders its believers to
behave in good manner? Here is some importance of good manner in Islam.
1. Control anger
How we easily get annoyed by even the smallest things every day. Controlling anger is in fact a
difficult thing to achieve. Self controlling is the only key to overcome tantrums. Giving all the best to
people, friends, family, and even stranger as part of the self control and avoid throw tantrums over
people is a way to maintain good manner. People who have done nothing harm to you do not deserve
it and those who made you angry do not need to know your anger. Why should exhaust yourself.

2. Show modesty and humility

Good manner is the key to modesty and humility. Modesty in Islam means purity of intention.
Rasulullah also said that modesty is part of faith and the faith leads to paradise. Always conduct good
manners will keep our lifestyle modest and humility. Also, modesty is the main characteristic of Islam.
3. Prevent backbiting
We raise our voice most of the time only to regret the decision we have made. Backbiting brings
damage to ourselves and also hurt other people. Not being able to speak nicely also hurts the loved
ones and results in jeopardized relationship.

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“If they pass by some vain speech or play, they pass by it with dignity.” (Surah Al-Furqan 25:72).
As told in one hadith, there was a man asked Rasulullah “who is the best Muslim?” and the prophet
replied “He is the one from whom Muslims are safe from the evil of his tongue and hands.” (Muslims)
Islam strongly forbids backbiting or talking others behind their backs. Talking others behind their
backs is like eating flesh of your friend. People with good manner should control their tongue and
avoid backbiting because it is worse than lie.

4. Avoid cursing
Cursing and ridicule others are also forbidden in Islam. When we curse or ridicule someone, he/she
might be better than us in many ways. Engaging in these types of actions cause doubt on your level of
faith and Allah hates people with foul language and always ridicule and curse others.
5. Prevent jealousy
Jealousy is a nature characteristic of human beings. Even there is saying that other people grass will
always look greener than our own. This shows that jealousy is in every mankind. What does trigger
jealousy? Conducting bad manners such as cursing, ridicule, and backbiting results in jealousy. It
shows someone’s incapability, thus they backbiting, ridicule, and curse others to show how great he is
over others.
Jealousy is considered hasad, a disease of the heart which leads to impurity to the heart. To prevent
envy, Rasulullah always encourage us to conduct good behavior and look for those below you. “Do not
look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors
bestowed on you.” (Saheeh al-Bukharee and Saheeh Muslim).

6. Establishing good relation

Mankind is undoubtedly is a social creature. There will always time to socialize and get active in
society no matter how hard you draw a safe line. In this situation, we cannot choose who crosses your
path, but conducting good manner helps establishing good relation. Conducting good manner and
relationship will always make your path easier to go through.

7. Get positive vibe

As much as we have to be kind to others, we also have to be kind to ourselves. One way to be kind to
our selves is to fill the soul with positive thoughts and be merciful. Positive thought is contagious; it
makes people around you feel the positive vibes. But when you develop negative thoughts about
someone or something, people will afraid to communicate with you and also doubt to be around you
for any reason.
8. Remove obstacle from the way
Sometimes we feel that our way of life is too hard. Perhaps hardness in life is the result of your own
behavior. You get nothing for behaving badly. In fact, it makes other people stay away from helping
you. Islam takes friendship in higher level as we refer to each other as brother and sister and expected
to treat them as such.
9. Simple form of charity
Islam teaches us to be generous, share our wealth, and give the needy. Charity is not an option in
Islam; it is a must. Even when we have a real need of the wealth, Islam encourages us to be generous.

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 Conducting good manner is a form of simple charity. Treating others with kindness will reward you
with good thing as well.

Other Importances
Conducting good manners is more than just a way to level up our faith. It is a way to always stay
faithful to Allah and Islam. Below are other benefits of good manner in Islam.
 Promote honesty
 Increase faith
 Part of mercy
 Trigger generosity
 Moment of reflection
 Simple good deed
Good manners have lots of benefits in life. It bridges differences, maintains good relationship, and
more. Conducting good manners is difficult because people do not change easily in one night.
However, you can start it with simple “thank you” or “please” to other people. Good manners is also a
stepping stone closer to Allah

3.2. The Status of Parents in Islam

The status of parents in Islam is very high. We as a Muslim should give respect and love to our
parents. Parents are to be treated well at all times this is a virtuous kind of act in the sight of Almighty
Allah. Parents and children in Islam are bonded together by mutual obligations. Allah Almighty says in
Holy Quran: “…No mother should be harmed through her child and no father through his
child…” (Quran 2: 233). From the above-mentioned verse of Holy Quran, we can conclude that Quran
has made it obligatory for the child to treat his parents with all grace and mercy.
It is obligatory for us (Muslims) to show the unconditional kindness, respect, and obedience to our
parents. Just like it is beyond our means to fulfill the rights of Allah (SWT) and to thank Him for all His
rewards in their integrity, similarly, we can never thank our parents adequately for their efforts which
they have done for us. The only thing that we can do is to acknowledge our shortcomings and submit
ourselves, in obedience and loyalty, before our parents. In Holy Quran, Allah Almighty says: “And We
have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him,
and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is thy final
goal.” (Quran, 31:14)
Every Muslim must show kindness and mercy to his parents throughout their lives. It is obligatory on
children to show love, respect, and gratitude to their parents. Always speaks to parents gently and
respectfully. Our Parents as a team provided for all our needs: Physical, Educational, Psychological,
and in many instances, Religious, Moral, and Spiritual. It becomes obligatory for us to show the
utmost Kindness, Respect, and Obedience to our Parents.

Rights of Parents according to Quran and Sunnah

The Quranic commandments and the sayings of Prophet Muhammad (SAW) guide us in this matter of
respecting parents with love, respect, and kindness.

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Allah mentions that human beings must recognize their parents and that this is second only to the
recognition of Allah Himself. In Holy Quran Allah Almighty beautifully explained: “And your Lord has
decreed that you not worship except Him, and to parents, good treatment. Whether one or both of
them reach old age [while] with you, say not to them [so much as] ‘uff’ [i.e., an expression of
irritation or disapproval] and do not repel them but speak to them a noble word. And lower to them
the wing of humility out of mercy and say: ‘My Lord! Have mercy upon them as they brought me up
[when I was] small.'” (Quran 17:23-24)
In Holy Quran respect of parents is mentioned about eleven times, Allah Almighty has mentioned in
every instance to recognize and to appreciate love and care that your parents gave to you. Regarding
this Allah says in Holy Quran: “And We have enjoined upon man goodness to parents…” (Quran 29:8
& 46:15)
The children must pray for parents saying, as Allah Almighty teaches us in the verse:”…My Lord and
Sustainer! Be kind and have mercy on them as they cherished, nurtured and sustained me in
childhood.” (Quran 17:24). From this verse, we came to know that must continue praying for parents
even after they die. Such prayer will be regarded as a continuous charity as the Prophet (SAW), told
us. As being grateful to Allah Almighty is a form of worship which earns divine rewards, it can,
therefore, be said that being grateful to one’s parents also earns divine rewards.
There are some traditions of Prophet Muhammad (SAW) about treatment with parents in the best
way are mentioned below:

o If someone is rude and disrespectful towards his parents, hurt them by saying insulting remarks
or cause them grief or misery in any manner, then he shall find his place in Hell. Once someone
asked the Holy Prophet (SAW): “What right does parents have over their children?” He
answered: “They are your heaven and hell.” (Ibn Majah).
o Our duties to our parents extend even after their death. One of the best ways to honor our
parents when they are gone is by being kind to their friends. Holy Prophet (SAW) said about it:
“The best act of righteousness is that a man should maintain good relations with his father’s
loved ones.” (Sahih Muslim)
o In another Hadith Holy Prophet (SAW) said: “No child can compensate his father unless he finds
him as a slave, buys him, and sets him free.” (Sahih Muslim)
o The Prophet (SAW) placed kindness and respect towards parents just after the prayer offered on
time as the prayer is the base of Islam. ‘Abdullah Ibn Masood, said: “I asked the
Prophet (SAW) which deed is most liked by Allah. He said: ‘Prayer offered on time.’I asked him:
‘Then what? He (SAW) said: ‘Kindness and respect towards parents.’…” (Al-Bukhari)
Let us pray to Allah (SWT) that we do our best to respect our parents, honor them, be kind to them,
and please them so that we may gain the love of Allah Almighty. May Allah (SWT) grant us the Divine
success that we may come be regarded amongst those who have been good towards their
parents. May also Almighty Allah guide us to be respectful, loving and kind to our parents and so that
we always stay humble and respectful regardless of the power, wealth, position and influence we may
possess. Ameen!

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 3.3. Rights of Neighbors in Islam:
All human beings are descended from Eve and Adam; therefore, Muslims believe in Brotherhood and
suppose the entire Humanity as a family. Then, there is no way to generate the concept of superiority
over one another except on the basis of “Taqwa” (fear of God). In world everything is interconnected
and society depends on the behaviour and interaction among people. It urges neighbors to create
social ties where one can rely on other and to ensure that existence, dignity and asserts are secure
among neighbors.

The Qur’an-book of Allah is the complete code of life, every matter of life is discussed in it including the
rights of neighbours. Because neighbours play important role in the makeup of an ideal society, it also
effects the life of People and the welfare of community, that is why God makes it the part of our
religion. Allah says:

“Serve Allah, and join not any partners with Him; and do good – to parents, kinsfolk, orphans, those in
need, neighbours who are near, neighbours who are strangers, the Companion by your side, the wayfarer
[you meet], and what your right hands possess: For Allah loveth not the arrogant, the vainglorious.”
(Quran 4:36)

Islam Prohibits to Harm Neighbours:

The Prophet, (Peace and blessings be upon him) said: "By Allah, he is not a believer! By Allah, he is not a
believer! By Allah, he is not a believer.’’ It was asked, "Who is that, O Messenger of Allah?’’ He said, "One
whose neighbour does not feel safe from his evil.” (Sahih Bukhari)

Islam advices Mankind to Treat Neighbours in a Good Way

Neighbourhood is one of the blessings of God and it is found in many hadiths and verses about rights
and good behaviour with Neighbours. The Messenger of Allah, (Peace and blessings be upon him),
said: "Jibril kept recommending me to treat my neighbour well until I thought that he would tell me to
make him one of my heirs.” (Bukhari: 6014)

You Must Take Care of Your Neighbours

To maintain the peaceful environment of the community, it is declared in Islam to take care of your
Neighbours because then in return they also do the same, and in this way we may fulfill needs of each
other.

In Hadith it is beautifully stated with an example, that how to care and behave with Neighbours:

Abu Dharr, May Allah be pleased with him, reported: The Messenger of Allah, (Peace and blessings be
upon him), commanded me thus, "O Abu Dharr! Whenever you prepare a broth, put plenty of water in
it, and give some of it to your neighbours." (Sahih Muslim).

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Share Food with your Neighbour

Look after and be aware about the situation of Neighbours is also our responsibility because it is
mentioned in Hadith that if we are not doing such deeds then God will not consider us a believer in the
life hereafter.

The Messenger of Allah, (Peace and blessings be upon him) says:" He is not a believer who eats his fill
whilst his neighbour beside him goes hungry." (Bukhari)

Always Respects your Neighbour's Gift

Islam advises mankind that whatever you get from your Neighbour’s house, you should always accept it
with respect even if it is a sheep’s foot. Because Islam just wants to maintain love and respect among
Neighbours. Abu Hurayrah reported that the Prophet, (Peace and blessings be upon him), used to
say: "O Muslim women! No one should scorn the gift of a neighbour, even if it is (only) a sheep’s foot."
(Bukhari: 6017)

All of the above verses and hadiths are declaring the importance of neighbours. Thus, by giving great
rights to neighbours, Islam is showing the perfect example of humanity.

3.4. Rights of Relatives in Islam | According to Quran and Hadith

Islam is a complete code of life. Religion Islam emphasizes on keeping good relationships with family,
relatives, and friends. Being a Muslim it is obligatory for you to keep good relation with relatives.
According to saying of Prophet Muhammad (SAW), we should visit our relatives, inquire about their
matters, spend on them and give them sadaqa if they are poor.

The relatives hold a special status in Islam. Islam gives great stress to the rights of relatives and
encourages Muslims to maintain a good relationship with their relatives. In religion Islamic
term, ‘Silah-Rahimi’ is used to express ‘good treatment towards the relatives’. In one of hadith
Prophet Muhammad (SAW) said about the rights of relatives in these words: “The foremost claim to
loving kindness and thoughtful attention on you is of your mother, and, then, of your father, and
then, grade by grade, of the other relatives.” (Sahih Bukhari)
The essence of Islam is to serve Allah Almighty and do good to our fellow creatures in which
individuals and animals also included. The worship of Allah is linked up with kindness to parents,
kindred, and those in want. It is not a matter of verbal kindness; they have certain rights which must
be fulfilled.

Allah Almighty says in Holy Quran about the rights of relatives in a way: “Serve Allah, and join not any
partners with Him; and do good- to parents, kinsfolk”(Quran4:36). In Islam doing good to the
relatives is next in importance to the obedience of parents. Following ayah clearly describes the
importance of rights of relatives:“And remember We took a covenant from the Children of Israel
that worship none but Allah, and do good to your parents and relatives.”(Quran, 2:83)

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Helping relatives comes under both “Justice” and “Doing good”. Still, Allah mentioned it separately; it
shows how important this act is in the eyes of Allah. Muslims should keep good relations with their
relatives for the sake of Allah Almighty.

For those who do “Silah-Rahimi” will earn rewards in this life and hereafter are mentioned below:

o His sustenance is increased

o His life is elongated
o His family and home prosper
o His death discomfort is eased
o Silah-Rahimi is equivalent to the fear of Allah and piety
o All the doors of paradise will be opened for those who practice Silah-Rahimi
For those who do not keep a good relationship with relatives will suffer a lot in this life and hereafter
too. Some of the Ayahs related to this are mentioned below:

Allah Almighty says in Noble Quran: “Who break the covenant of Allah after contracting it and sever
that which Allah has ordered to be joined and cause corruption on earth. It is those who are the
losers” (Quran, 2:27)
In another verse of Holy Quran Allah Almighty says about keeping ties of kinship in these words: “So
would you perhaps, if you turned away, cause corruption on earth and sever your [ties of]
relationship?” (Quran, 47:22)
There are many hadiths which show the rights of relatives in Islam some of them are mentioned in
this article. Our beloved Prophet Muhammad (SAW) said in one of his hadith: “Whosoever believes in
Allah and the last day let him keep the ties of relations.” (Bukhari)
In another narration, He (SAW) said: “Whoever violates the rights of relatives shall not go to
Paradise.” This hadith, alone, should be enough to make us realize the importance of ‘Silah-Rahimi’.
It shows that the violation of the relative’s rights is disliked by Allah, that with its foulness, no one can
enter Paradise.
In short, we find that the association of the family can only be maintained by feelings of appreciative
and kindness. If we want to earn Allah’s pleasure and blessings we must accept the Quranic
instructions, and broaden our full support to our relatives. May Allah give us the strength to live our
lives according to the Quranic teachings and Sunnah of Prophet Muhammad (SAW)! Ameen.

4. Prophet Muhammad: A Brief Biography

Blessed Birth:
Allah’s last and final Messenger, Muhammad (Sallallahu Aleihi Wa Sallam) was born on Monday 09th
Rabiu al-Awwal, in the year of the Elephant corresponding 20th April 571 AC to Abdullah son of Abdul
Muttalib and Aminah daughter of Wahab son of Abdu Manaaf in Makkah, the city where holy Ka’bah
is situated.

Golden Lineage of Prophet Muhammad (SAWS):

The Prophet Muhammad (SAWS) bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Munaaf bin
Qusei bin Kilaab bin Murrah bin Ka’ab bin Lawei bin Ghalib bin Fehr bin Malik bin Nadhr bin Kinanah

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bin Khuzaimah bin Mudrakah bin Ilyas bin Mudhar bin Nazaar bin Ma’add bin Adnan. (Seerate
Mustafa 1/22)
Father’s Death: The father, Abdullah died before the Prophet’s blessed birth.
Blessed Names: On seventh day of his birth, Abdul Muttalib performed his Aqiqah and invited all the
members of the Qureish. Abdul Muttalib gave him unique name “Muhammad”; while his mother
named him “Ahmad”. Both the names were unique traditionally for the peoples of the Qureish as
such names were not given to anyone before by their elders.

Kunniyah: Abul Qasim and Abu Ibrahim (SAWS).

Nursing:
Firstly the Prophet (Sallallahu Aleihi Wa Sallam) was breastfed by his mother for 3/4 days. For few
days more, he (SAWS) was also breastfed by Thuweibiyah, the girl-slave of his uncle Abu Lahab, who
was set free by Abu Lahab as soon as she informed him about the blessed birth of Muhammad
(SAWS).
According to the Arab custom, the prominent Arab used to send their newly born babies to the rural
area during the breastfeeding period, so that they will be brought up in clean envirounment and they
will have command over eloquent language. Muhammad (SAWS), therefore, was also taken by
Halimah Sa’adiyah (RA), a blessed lady from “Bnu Sa’ad Tribe” for upbringing and breastfeeding.
When the Prophet (SAWS) turned two years, Halimah Sa’adiyah weaned him from breastfeeding and
brought him (SAWS) back to his mother, Aaminah. But she remembered the blessing which she was
bestowed upon because of him (SAWS), so she requested to his mother to give him back for further
upbringing for little longer. She was given back. After some months, he started going with his foster
brothers for grazing the goats.

Shaqqus Sadr:
When he (SAWS) was four years old still in Banu Sa’ad Tribe, once he went for grazing the goats with
his foster brother. Two angels, Jabraeel and Mikaeel (AS) dressed in white clothes descended in form
of the human beings and caught him. They split his chest open, took out the heart, cleaned it, put it
back at its place and stitched it.

Second Shaqqus Sadr:

The second time Shaqqus Sadr took place when he (SAWS) had turned 10. The third time Shaqqus
Sadr took place at the time of the Prophethood when he was 40 years old. Fourth Shaqqus Sadr took
place at the time of Miraaj; (while he was 51 years old.)

Mother’s Demise:
Because of the incident of Shaqqus Sadr, Halimah and her husband got frightened and hastily brought
him back to his mother. Now he (SAWS) was in the care of his beloved mother. When he (SAWS) was
6 years old, his mother took him to Madinah to visit the relatives. His mother died, while coming back
from Madinah at a place called “Abwa”.

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In Charge of Grandfather:
The doubly orphaned Muhammad (SAWS) was put under the charge of his grandfather Abdul Muttalib
who took care of him. After two years, Abdul Muttalib died. (Seerate Mustafa 1/84)
In Charge of Uncle Abu Taalib:
When he was just 8 years old, he was in charge of his uncle Abu Talib as Abdul Muttalib confided to
his son Abu Talib the charge of the little double orphan on his deathbed.

First Journey to Syria:

When the Prophet (SAWS) was 12 years old, he started his journey to Syria with his uncle Abu Talib.
When they reached nearby Busra, they met a Christian Priest, Jarjees, who informed the Qureish
about his being Prophet in the future and suggested to not take him to Syria. Then he was returned
back to Makkah.

Participation in Harbul Fijaar:

Following the Event of the Elephant, the War which took place between Qais and Qureish is called
“Harbul Fijaar”. The Qureish won the battle. The Prophet (SAWS) participated in the battle on
insistent of his uncles.

Hilful Fuzul:
On behest of Zubair bin Abdul Muttalib, the people from Bnu Hashim and Bnu Tameem gather
together at the place of Abdullah bin Jada’an and they agreed upon to assist and help the oppressed
ones either they are from their own people or some else. The Prophet (SAWS) participated in this
agreement. This time he was 15.
As the Prophet Muhammad (SAWS) used to go for grazing goats when he was in Banu Sa’ad tribe in
his childhood, in the same way he also grazed the goat in Makkah when he was a youth.
The 2nd Journey to Syria:
Siyyidah Khadijah (RA) was a pious, rich and businesswoman of Arabia. When he (SAWS) turned 25, he
was offered by Khadijah (RA) to go Syria for her business. Because of poor economic condition of his
uncle Abu Talib, he (SAWS) accepted this offer. He went Syria with her slave Meisarh.

Wedding with Khadijah (RA):

Following the 2 months and 25-day of the Syria trip, Sayyidah Khadijah (RA), then 40, proposed the
Prophet (SAWS), then 25, for marriage. After consultation with his uncle, he (SAWS) got ready. Date
was fixed. On the date, the Prophet (SAWS) reached Khadijah’s home in the company of his uncles:
Abu Talib, Hamzah and other elders of the family and Nikaah was performed by Abu Talib.

Hakam (Mediator/Judge): When the Prophet (SAWS) was 35, the Qureish wanted to reconstruct the
Holy Ka’abah. When the construction of the holy Ka’abah reached the level at which the Hajar-e-

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Aswad (Black Stone) was to be placed, a dispute erupted among the tribe of the Qureish regarding
whom to grant the honour of placing the Stone back on its corner. Abu Umayyah bin Mughirah
Makhzumi suggested that the first person to enter the Haram the following morning would be made
Hakam (Judge) to give the final decision. They agreed upon it. The Next day in the morning, it was the
Prophet (SAWS) who entered the Haram first. Then he (SAWS) was made Hakam. He told the people
to put the Black Stone in his Sheet and asked the Chiefs of each tribe to lift it up to the level. Then he
(SAWS) himself placed it at its place.

In the Cave of Hiraa:

When the Prophet (SAWS) turned 37-year old, he started visiting the Cave of Hiraa repeatedly and
loving seclusion and loneliness to worship Allah the Almighty.

Prophethood:
When the Prophet (SAWS) turned 40, once he was in the Cave of Hiraa, Allah the Almighty selected
him as His Nabi (Prophet) and Rasool (Messenger) sending the Frist Revelation (Wahee).
The Prophet (SAWS) was blessed with Prophethood and Messenger-hood on Monday,
Because of the invitation of Siyyiduna Abu Bakr Siddiq (RA), some prominent members of Qureish, like
Uthman bin Affan, Zubeir bin Awwam, Abdur Rahman bin Awf, Talha bin Obaidullah and Sa’ad bin Abi
Waqqas embraced Islam.

2nd Year of Prophethood:

He (SAWS) announced about his Prophethood secretly and almost 40 people embraced Islam. The
Home of Arqam (RA), situated at mount Safaa, was selected as the Revert Center. The Muslims used
to get together there as long as Sayyiduna Umar had not embraced Islam.

4th Year of Prophethood:

For the first three years, he (SAWS) used to call the people towards Islam secretly. After 3-year, the
Prophet (SAWS) announced his Prophethood openly and invited his relatives towards Islam from the
mount Safaa.

Some Personal Enemies of the Prophet (SAWS) and Muslims:

Abu Jahl, Abu Lahab, Aswad, Harith bin Qeis, Waleed bin Mughirah, Umayyah bin Khalf, Uqbah bin Abi
Muaeet etc.

5th Year of Prophethood:

When the polytheists felt that the number of the people embracing Islam is growing, they started
torturing and oppressing them ruthlessly. When the torture and oppression of the polytheists of
Makkah against the Muslim became unbearable, the Prophet (SAWS) suggested the newly reverted

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Muslims to migrate to Habsha (Ethiopia). The first time 11 males and 5 females and the 2nd time 86
males and 16 females migrated to Habsha secretly.

6th Year of Prophethood:

Sayyiduna Hamzah and Sayyiduna Umar (RA) embraced Islam. Then the Muslims started offering
Salaah in the Holy Ka’abah openly.

7th Year of Prophethood:

While on the one hand the King of Ethiopia, Najashi rejected the demands of the Qureish’s
ambassadors and gave high respect to Jafar (RA) and his friends, Hamzah and Umar (RA) embraced
Islam on the other. Then the polytheists became hopeless and agreed upon to boycott the Prophet
(SAWS), Banu Hashim and his Supporters socially. They were detained in the Valley of Abu Talib and
had to stay 3-year there in the Valley in worst condition.

10th Year of Prophethood:

Social Boycott came to an end and the Muslims took the sigh of relief.
The 10th Year of Prophethood is known as “Aamul Huzn”, because uncle, Abu Talib and Sayyidatuna
Khadijah (RA) passed away. After their death, the Prophet (SAWS) was apparently helpless. He
(SAWS), therefore, made a journey to Ta’if and presented Islam to famous three brothers: Abd Yaa
Leil, Masood and Habib of Ta’if; but in return, he (SAWS) was tortured and attacked by the
unfortunate folks of Ta’if until he got wounded and his shoes were full with blood.

Miracle of Splitting the Moon:

When the polytheists: Waleed bin Mughirah, Abu Jahl, Aas bin Waail etc. demanded the Prophet
(SAWS) to prove his Prophethood by splitting the moon into two, if he was a Prophet. The Prophet
(SAWS) did so with the help of Allah the Almighty, but they didn’t embrace Islam rather they said that
he had been a magician and had played magic.

11th Year of Prophethood:

On 27th Rajab, the Prophet (SAWS) was taken on a unique tour of the Kingdom of the Universe, which
is known as Miraaj. He proceeded from Masjide Haram to Masjide Aqsa. Then from Masjide Aqsa, he
was taken up to the skies until he reached heavenly tree known as Sidratul Muntaha. The polytheists
negated this tour; while Abu Bakr Siddiq (RA) accepted it without a doubt.

Islam in Yathrib (Madinah):

A group of Khazraj from Yathrib (Madinah) came to Makkah in the Hajj season. The Prophet (SAWS)
invited them towards Islam and recited few verses of the Glorious Qura’an in front of them. As they
saw the Prophet (SAWS) recognized him and they started whispering that this is the same Prophet

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about whom we heard from the Jew of Madinah. Then they embraced Islam in the same gathering.
They were six people (RA) who embraced Islam.

12th Year of Prophethood:

From Yathrib, next year 12 people came to Makkah to meet the Prophet (SAWS). Five of them were
those who had already embraced Islam in the previous journey and seven people were new. They
embraced Islam and took pledge on the hands of the Prophet (SAWS). When they were going back to
Madinah, the Prophet (SAWS) sent Sayyiduna Abdullah bin Ummu Maktoom and Mus’ab bin Umeir
with them to teach the Qura’an and the Islamic rulings.
Jumuah Salaah in Madinah: In the same year, As’ad bin Zurarah (RA) encouraged the Muslims to
establish Jumuah Salah and it took place. After few days, a letter from the Prophet (SAWS) to Musab
bin Umeir came, where he (SAWS) had instructed to establish Jumuah Salaah.

13th Year of Prophethood:

Sayyiduna Mus’ab bin Umeir came from Madinah to Makkah with a group of Muslims to perform
Hajj. In this group there were 73 males and 2 females who took the pledge on the hands of the
Prophet (SAWS) in Valley. This pledge is called “Beiate Aqabah Thaaniyah”.

Selection of Chiefs:
Following the completion of the Pledge, the Prophet (SAWS) informed them that the Prophet Musa
(AS) had selected 12 Chiefs from the children of Israel; therefore he (SAWS) also selected 12 leaders
and chiefs from them on behest of Jabraeel (AS) and guided them to lead and head their people.

Beginning of Hijrah (Migration) and Welcome in Madinah:

In the beginning, Rasulullah (Sallallahu Aleih Wa Sallam) was shown the Hijrah place, a land of date
palm trees, between two mountains, the two stony tracts, in a dream. Up to the time, he (SAWS) was
undecided about the place of Hijrah, until it was confirmed and the place was decided through Wahi
(Revelation). Then the Prophet (SAWS) directed his followers to migrate to Madinah with the
command of Allah, the Almighty. They were received and welcomed in Madinah with enthusiasm and
much hospitality.

The Polytheists Plot to Kill the Prophet (SAWS):

The polytheists, after observing the Hijrah of the Sahabah (RA) one after another, thought that
Rasulullah (SAWS) will migrate today or tomorrow as well. So, they started thinking seriously to
prevent him from the Hijrah. They met in all haste. After several milder expedients had been rejected,
Abu Jahl opined that he should be killed and for killing one man should be chosen out of every tribe
and that each man should strike a blow at him with his sword so that responsibility of the guilt would
rest equally on all tribes. The Banu Abd Manaaf was much inferior and therefore would not be able to
revenge their kinsman's death. Iblis, who participated in the meeting pretending to be a Sheikh from
Najd, conquered with this opinion.

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Following the meeting, Jabraeel (AS) came and informed Rasulullah (SAWS) about the polytheists’
plot. The Prophet (SAWS) informed Abu Bakr (RA) about his plan to migrate. A number of youths were
selected for the bloody deed. As the night advanced, the assassins posted themselves round the
house of the Prophet (SAWS). They watched all night long, waiting to murder the Prophet (SAWS)
when he should leave his house at the early dawn. By some the Prophet (SAWS) had warned of the
danger, and he directed Ali (RA) to lie down in his place and wrap himself up in his green clock, which
he did. The Prophet (SAWS) miraculously escaped through the window and he appeared to the house
of Abu Bakr (RA), unperceived by door. In the meantime, they, looking through a crevice and seeing
Ali (RA), whom they mistook for Muhammad (SAWS) himself, asleep, continued watching there until
morning.
When Ali (RA) arose, they found themselves deceived. The fury of the Qureish was now unbounded.
The news that they would be assassins had returned unsuccessful and Muhammad (SAWS) had
escaped aroused their whole energy. A prize of a hundred camels was set upon Muhammad's head.
Then Rasulullah (SAWS) and Abu Bakr (RA) reached a cave on the mountain of Thaur and stayed there
for three nights. Abdullah Ibn Abi Bakr who was an intelligent and sagacious youth, used to stay with
them overnight. He used to leave them before daybreak so that he would be with Qureish in the
morning as if he had spent the night in Makkah. He would keep in mind any plot made against them
and when it became dark, he would go and inform them of it. Aamir Ibn Fuhaira, the freed slave of
Abu Bakr (RA), used to bring the milch sheep (of Abu Bakr) to them a little while after nightfall in order
to rest the sheep there. So they always had fresh milk at night, the milk of their sheep, and the milk
which they warmed by throwing heated stones in it. Aamir Ibn Fuhaira would then call the herd away
when it was still dark (before daybreak). He did the same in each of those three nights. Rasulullah
(SAWS) and Abu Bakr (RA) had hired a man from the tribe of Bani Ad-Dail from the family of Banu Abd
Ibn Adi as an expert guide, and he was in alliance with the family of Al-As Ibn Wail As-Sahmi and he
was in the religion of the infidels of Quraish. The Prophet (SAWS) and Abu Bakr (RA) trusted him and
gave him their two she-camels and took his promise to bring their camels to the cave of the mountain
of Thaur in the morning after three nights later. And when they set out, Aamir Ibn Futhaira and the
guide went along with them and the guide led them, along the seashore." (Sahihul Bukhari, Hadith:
3905)
When the Prophet (SAWS) was on his way to Madinah, Suraqa Ibn Ju'sham followed to get the prize of
100 camels. After approaching them, his horse stumbled and he fell down. He stood up and took out
the divining arrows and drew lots as to whether he should harm them or not, and the lot which he
disliked came out. Despite that he continued his plot. When he was close to them, suddenly the
forelegs of his horse sank into the ground up to the knees and he fell down. The horse got up, but
could hardly take out its forelegs from the ground. When it stood up straight again, its forelegs caused
dust to rise up in the sky like smoke. Latter, he called upon them to feel secure. At this point, he felt
that the cause of Rasulullah (SAWS) would become victorious. He informed them the plans of the
Qureish concerning them. The Prophet (SAWS) said: 'Do not tell others about us.' Then Suraqa
requested him to write a statement of security for him. He (SAWS) ordered Amir Ibn Fuhaira, who
wrote it on a parchment. Then Rasulullah (SAWS) proceeded on his way." (Summarised from Sahihul
Bukhari, Hadith: 3906)
The Prophet (SAWS) and Abu Bakr (RA) were also followed by Buraidah Aslami who was with 70
peoples. But at the end, all of them embraced Islam. (Seerate Mustafa 1/382)

26
The news of the Prophet’s Hijrah was spread already in Madinah. The Ansaar were waiting eagerly for
him and ready to receive with enthusiasm. Anyway, the Prophet (SAWS) reached the place called
Qubaa on Monday, 12th Rabiul Awwal 13th year of Prophethood. He stayed for few days in Qubaa, at
the home of Kulthoom bin Hadm and constructed Masjidut Taqwaa. After leading Jumuah Salaah, he
(SAWS) left for Madinah. In his Khutbah, he didn’t mention any point about his perpetual enemies and
didn’t condemn them; rather he highlighted the topic of Taqwaa and the preparation for the
Hereafter. When he reached Madinah, everyone was wishing to make him a guest; but he (SAWS)
stayed at the home of Abu Ayyub Ansari (RA) according to the will of Allah. (Seerate Mustafa 1/383-
93)
1st Hijrah: After Hijrah reaching in Madinah, the Prophet (SAWS) was interviewed by some Jew
scholars. Some prominent Jews and great Jew scholars like, Maimoon bin Yaameen, Abdullah bin
Salam, Abul Qeis embraced Islam. Sayyiduna Sarmah bin Abi Anas, a monotheist embraced Islam. The
place was bought and the price was paid by Abu Bakr (RA) and Masjide Nabawi was built. The Prophet
(SAWS) constructed the homes for Ummahaatul Moomineen. He made Brotherhood between Ansar
and Muhajireen because the Muhaajireen had left their homes, properties and relatives in Makkah. To
create familiarity among the Ansaar and Muhaajireen, the brotherhood between them was made. 45
Muhaajireen were made brothers of other 45 Ansaar. Ansaar played the role with their Muhajireen
brothers was matchless. This relation of brotherhood was so strong that when an Ansari died, his
Muhajir brother used to be his inheritor (later it was abrogated.). Adhan was introduced to call the
Muslims for Salaah. To protect Muslims from the mischief of Jews, the written treaty was made
between Muslims and Jews of Banu Qainqa’a, Bani Nadheer and Bani Qureizah. Battle of Wuddan
took place. In brief, the migration marked the beginning of new era in their lives
The Prophet (SAWS) sent a Sariyyah under the leadership of Sayyiduna Ubaidah bin Harith (RA)
towards Rabigh to follow the caravan of polytheists in Shawwal. He (SAWS) also sent a Sariyyah under
the leadership of Sa’ad bin Abi Waqqas towards Kharrar.
2nd Hjirah: Before Hijrah, Rasulullah (SAWS) used to offer Salaah in the way that it was easy to face
both the Qiblahs: Beitullah nad Beitul Maqdis; but when he (SAWS) migrated to Madinah, it was not
possible. So, he faced the Beitul Maqdis in Salaah only as it was impossible to face both the Qiblahs.
Following 16-17 months, Allah the Almighty altered the Qiblah from Beitul Maqdis to the Holy Ka’abah
permanently as it was also the desire of the Prophet (SAWS). In the last ten days of Sha’baan, the
fasting in the month of Ramdhan was made compulsory. In the month of Ramadhan, the rulings
regarding the Sadqatul Fitr and Eidu Fitr were revealed. The ruling regarding Eidul Adhhaa and the
Sacrifice was revealed. Invoking Durud upon the Prophet (SAWS) was revealed. Zakaah (Alms) was
made compulsory.
The Sariyyah was sent under the leadership of Sayyiduna Hamzah (RA) towards Seiful Bahr to follow
the Caravan of polytheists coming from Syria under the leadership of Abu Jahl. The Prophet (SAWS)
himself participated in the Battle of Abwa/Wuddan. The battles of Buwaat and Oshairah, Badr Sughra,
Sariyyah of Abdullah bin Jahash and famous battle of Badr (Badr Kubra) occurred. In Badr Kubra,
Muslims got clear victory, 70 enemies were killed and 70 were arrested who were released after
paying ransom. The battles of Qainqa’a and Saweeq took place. Siyyadah Fatimah (RA) was married to
Sayyiduna Ali (RA). (Seerate Mustafa 2/48-166)
3rd Hijrah: Battles of Ghtfaan, Buhraan took place. Sariyyah of Zaid bin Hartha took place. Because of
the attack from the Polytheists of Makkah, the Battle of Uhah took place. The tooth of the Prophet
(SAWS) got martyred. Sayyidna Hamzah and Hanzalah along with other 70 sincere Sahabah got

27
martyred. The body of Sayyiduna Hamzah (RA) was mutilated. The Battle of Hamraul Asad occurred.
The Prophet (SAWS) made Nikaah with Hafsah bint Umar (RA). The Prophet’s daughter Ummu
Kulthoom (RA) got married with Sayyiduna Uthman (RA). Sayyiduna Ali and Fatimah (RA) were blessed
with baby boy, Hasan (RA). Alcohol was made Haraam (Prohibited). (Seerate Mustafa 2/167-246)
4th Hijrah: The Prophet (SAWS) sent different Sariyyah towards several tribes when he (SAWS) came
to know their planning to attack. It was Sariyyah of Abu Salmah Abdullah bin Abdul Asad (RA) and
Sariyyah Abdullah bin Uneis (RA). The Tragedy of Rajee’ occurred. Actually some people from Adhl and
Qaarah came to the Prophet (SAWS) and asked him to send some scholars to teach them Islamic
Rulings as they had embraced Islam. The Prophet (SAWS) sent 10 Sahabah under the leadership of
Aasim bin Thaabi (RA), but they betrayed and killed 7 of them. Three of them: Abdullah, Zaid and
Khubeib (RA) were arrested who were killed latter. Tragedy of Beeru Maunah: On the request and
guarantee of Abu Barra, the Prophet (SAWS) sent 70 Sahabah towards Najd to preach Islam under the
leadership of Mundhir bin Amr (RA). They stayed at Beer Maunah. On the conspiracy of Aamir bin
Tufail, nephew of Abu Barra, the Ra’al, Asiyyah and Dhakwaan tribes killed the Sahabah (RA) except
two of them. On this incident and tragedy, the Prophet (SAWS) started reading Qunut Naazilah and
cursing those killers. Battles of Bnu Nazeer, Dhaatur Riqaa and Badr Mau’ad took place. Sayyiduna
Husain (RA) was born. The Prophet (SAWS) married with Umme Salmah Makhzumiyah (RA) and
Zainab bin Khuzaimah (RA). The Prophet (SAWS) ordered Sayyiduna Zaid bin Thaabit to learn Jew’s
language, Hebrew. Ruling regarding Hijaab was revealed. (Seerate Mustafa 2/246-67)
5th Hijrah: Battle of Domatul Jandal occurred; because the Prophet (SAWS) came to know that the
people of Dumatul Jandal wanted to attack on Madinah, due to that the Prophet (SAWS) went in the
company of one thousand Sahabah. As the people of Dumatul Jandal came to know, they ran away.
The battle of Bani Mustaliq occurred and the whole tribe of Mustaliq embraced Islam. While returning
from the battle, the story forged statement (Slander-Ifk) against Ummul Moomineen Aaisha (RA),
fabricated by the hypocrites, took place. The Almighty Allah gave verdict through the holy Qura’an
that she was innocent. According to some narrations, the ruling regarding Tayammum was revealed.
The battle of trench occurred, because Hai bin Akhtab and Kinanah bin Rabee’ provoked the Qureish
and Banu Ghatfa respectively to attack on Madina. About ten thousand people left for Madinah to
finish Muslims. When the Prophet (SAWS) came to know it, he called a Meeting of Sahaba, where
Sayyiduna Salman Farsi (RA) suggested digging Trench and it was done. This battle continued for 15
days. Three non-Muslims and six Muslims were killed. The battle of Quraizah occurred. On the
occasion of the battle of Trench, Banu Quraizah broke the agreement; this was why this battle
occurred. The people of Banu Quraizah were detained for 25 days, until they agreed upon to accept
any decision of the Prophet (SAWS). He (SAWS) made Sayyiduna Sa’ad bin Mua’ad a judge of this case.
He gave verdict to kill the male and to arrest the female. The Prophet (SAWS) made Nikaah with
Zainab bint Jahash (RA). On the occasion of Walimah, the ruling regarding Hijab was revealed.
A delegation 400 people of Muzainah Tribe came to visit the Prophet (SAWS) and they embraced
Islam.
6th Hijrah: Sariyyah Muhammad bin Maslamah: Prophet Muhammad (SAWS) sent thirty Sahaabah
(RA) towards Qurtaa, under the leadership of Sayyiduna Muhammad bin Maslamah. The chief of Banu
Hanifah, Thumamah bin Uthaal (RA) was arrested. Latter he was released with the order of the
Prophet (SAWS). Following release, he took bath and embraced Islam in Masjid Nabawi. The Battle of
Bani Lahyaan: The Prophet (SAWS) wanted to take revenge of the Martyrs of Rajee’, Khubaib, Aasim
(RA) etc. but when the Prophet (SAWS) reached, they ran away. He (SAWS) and Sahabah came back

28
after two days, without any fight. The battle of De Qarad (Qarad: Name of a spring in Ghtfaan): Abdur
Rahman bin Oyainah, in the company of 40 riders, raided the pasture and confiscated the camels of
the Prophet (SAWS) killing the son of Abu Zar (RA), caretaker of the camels. Hence, this battle
occurred. The Prophet (SAWS) and the Sahabah followed them. Two of them were killed and
remaining ran away. Sariyyah Okashan bin Muhsin, Sariyyah Muhammad bin Maslamah, Sariyyah Abu
Obaidah, Sariyyah Jamoom, Sariyyah Aeis, Sariyyah Tarif, Sariyyah Hasma, Sariyyah Waadil Qura,
Sariyyah Domatul Jandal, Sariyyah Fidak, Sariyyah Umme Qirfah, Sariyyah Abdullah bin Atik, Sariyyah
Abdullah bin Rawaha and Sariyyah Kazr bin Jabir occurred. Umratul Hudaibiyyah and later the treaty
of Hudaibiyyah took place. Following the treaty of Hudaibiyyah, the Prophet (SAWS) felt ease and
started sending the letter to non-Muslim rulers of the world; like Qaisar of Rome through Dahya
Kalabi, Kisra of Iran through Abdulllah bin Huzafah Sahmi (RA), As’hamah, the king of Ethiopia
(Najashi) through Amr bin Umaiyyah (RA), Muqauqis, the King of Egypt through Hatib bin Abi Balta’ah,
Munzir bin Sawaa, the king of Bahrain through Alaa bin Hazrami (RA), (Julandi and his sons,) Jaifar and
Abd, Jaifar was the king of Oman, through Amr bin A’as (RA) (8th Hijrah), Hauzah bin Ali, the chief of
Yamamah through Saleet bin Amr (RA), Harith Ghassani, the Ameer of Damascus through Shuja’ bin
Wahab (RA), wherein he invited them towards Islam. Sayyiduna Ashamah (RA) embraced Islam and
died in 9th Hijrah. The Prophet (SAWS) offered his Janazah Salaah. Munzir, the king of Bahrain also
embraced Islam. (Seerate Mustafa 2/321-397)

7th Hijrah: Khaibar Victory: With commandment of Allah, the Almighty, the Prophet (SAWS) left for
Khaibar in the company of 1,600 Sahabah (RA) against the rebellious Jews who had provoked and
supported the Qureish in the battle of Trench. The first and foremost, the Na’aim Fort was conquered.
Then Qamoos Fort was conquered at the hands of Ali (RA) following the struggle of 20 days. Then
Sa’ab bin Mua’adh fort was conquered. Then Qullah Fort was conquered following the big struggle. At
this point, almost all forts were conquered except two forts: Wateeh and Salalim. The fort was being
conquered one after another, until the Jews requested to let them go in exile and it was granted.
Victory of Fidak: When the dwellers of Fidak learnt about Khaibar’s difficult situation, they also
requested to let them go in exile, it was also accepted. The Prophet (SAWS) made Nikaah with
Safiyyah (RA). Zainab bint Harith gifted the Prophet (SAWS) a roasted poisoned goat. The Prophet
(SAWS) was informed. He stopped eating and stopped his friends too. On the request from the Jews,
latter the deal was made on share-cropping contract on the basis of dividing the yield into halves.
Muta’h was prohibited. Some Immigrants to Ethiopia came back the day Khaibar was conquered.
Waadi Al-Quraa was conquered after four days detention. The Prophet (SAWS) performed Umrah in
the company of 2000 companions. Wedding of the Prophet (SASWS) with Maimunah bint Harith was
made. Sariyyah Akram bin Abil Awjaa took place. Polytheists of Makkah broke treaty.

8th Hijrah: Sayyidna Khalid bin Waleed, Uthman bin Talha and Amr bin Aas (RA) embraced Islam. The
battle of Mauta: The Prophet (SAWS) sent Haarith bin Umair with a letter to Sharahbeel, the Ameer of
Syria. When he had reached in Mauta, a place in Syria, Sharahbeel made him killed. This was why, the
Prophet (SAWS) sent three thousand Sahabah. The Sahabah (RA) invited them to Islam firstly, but they
didn’t accept Islam until the group of three thousand Muslims started fighting against 2 hundred
thousand non-Muslim army. One after another, three Commanders in Chief: Zaid bin Haritha, Jafar bin
Abi Talib and Abdullah bin Rawaha, along with other nine Sahabah (RA) got martyred. At the end, the
battle was won under the leadership of Khalid bin Waleed (RA) and the warriors were welcomed by

29
the Prophet (SAWS) and other Muslims on return near Madinah. Sariyyah Amr bin Aas: The Prophet
(SAWS) came to know that the people of Qadha’ah tribe want attacking Madinah. The Prophet
(SAWS), therefore, sent a Sariyyah towards Datus Salaasil. They attacked on Qadha’ah tribe. The
people of the tribe ran away and it was won easily. A group of army was sent towards Seiful Bahr to
fight against Juhainah tribe under the leadership of Abu Obaidah bin Jarrah. (Seerate Mustafa 2/434-
52) The Delegation of Asharee Tribe from Yemen came to visit the Prophet (SAWS) (Seerate Mustafa
3/117-18)

The Conquest of Makkah:

In accordance with the treaty of Hudaibiyyah, the other tribes had choice to ally with any group. Banu
Bakr, therefore, allied itself with the Qureish and Banu Khuza’ah allied itself with the Rasoolullah
(SAWS). Once the Banu Nafathah from the Banu Bakr, with the support of the Qureish, attacked on
Banu Khuza’ah and killed some people. This was clear breach of the agreement. Then the Prophet
(SAWS) sent a message to the Qureish asking them to pay blood-money to Khuza’ah, to separate Banu
Nafatha from the agreement or end the Treaty of Hudaibiyyah. They preferred to break the treaty.
Hence, the Prophet (SAWS) left for Makkah on 10th Ramadhan, in the company of 10 thousand
Sahabah. Before entering Makkah, the Prophet (SAWS) had announced about Makkah people that
those who entered in the Holy Ka’abah are safe, those who entered in Abu Sufyan’s home are secured
and those who closed the doors of their homes are protected. This news was publicized by Sufyan
(RA) in Makkah. The people followed it. Two Muslims got martyred and almost 12/13 polytheists were
killed. Makkah was conquered easily. After the victory, Rasulullah (SAWS) entered Majid Haraam and
made Tawaaf of Holy Ka’abah. Sayyiduna Abbas and Sayyiduna Abu Sufyan embraced Islam. (Seerate
Mustafa 3/1-34) The Battles of Hunain, Auwtaas and Taaif occurred. Sayyiduna Ibrahim was born to
the Prophet (SAWS) and passed away in the same year.

9th Hijrah: Sariyyah Oyainah towards Banu Tameem: Rasulullah (SAWS) sent Bashr bin Sufyan (RA) to
collect Zakaah (Alms). All the people got ready to pay it, but Banu Tamim refused, rather got ready to
fight. On this, Rasulullah (SAWS) sent a Sariyyah under the leadership of Oyainah (RA). They raided in
the night and 11 men, 21 women and 30 children were arrested. Latter, they embraced Islam and all
the arrested people were released. Sariyyah Abdullah bin Awjsah was sent with the letter of the
Prophet (SAWS) to invite Bani Amr bin Hartha to Islam, but they refused. Sariyyah Qutbah bin Aamir
was sent to Khath’am. The fight took place and the Khath’am was defeated. Sariyyah Zahhak bin
Sufyan was sent to invite Banu Kilaab towards Islam. They refused to embrace Islam and started
insulting and got ready to fight. When the fight started the Banu Kilaab was defeated. Renowned poet
of Arabic language, Ka’ab bin Zuhair (RA), who had run away from Makkah on the Victory day,
embraced Islam arriving in Madinah.

10th Hijrah: Several delegations, which started from 8th Hijrah, from different tribes visited the
Prophet (SAWS). Amongst them were the delegation of Hawaazin, consisting 14 people, the
delegation of Bani Aamir bin Sa’sa’ah and delegation’s two members: Aamir bin Tufail and Arbad bin
Qeis talked in very bad manner. They died also in bad manner without embracing Islam, delegation of
Abdul Qeis from Bahrain also visited the Prophet (SAWS) and embraced Islam, a delegation of Tai
arrived and embraced Islam. Delegation of Kindah from Yemen arrived to visit the Prophet (SAWS). A

30
delegation Azad Tribe consisting 15 people came and embraced Islam. The Prophet (SASW) sent
Khalid bin Waleed (RA) to Banu Harith, a tribe of Najran to preach Islam. They accepted Islam at once
and latter a delegation of the said tribe, in the company of Khalid bin Waleed (RA), came to visit the
Prophet (SAWS). A delegation of Bahra’a from Yemen came to Madinah and stayed at the home of
Sayyiduna Miqdad (RA) and after learning the Masa’il and rulings of Islam went back. Briefly, many
delegations, like: Delegation of Khaulan from Yemen, delegation of Muhaarib, Delegation of Ghassan
and the delegation of Salaamaan etc. visited the Prophet (SASWS) and embraced Islam. (Seerate
Mustafa 3/107-137)
Before Hijrah, the Prophet (SAWS) performed two or so Hajjs. But after Hijrah, the Prophet (SAWS)
performed the first and last Hajj in the 10th Hijrah which is called Farewell Hajj (Hajjatul Wada’). He
(SAWS) left for Makkah on 25th Dul-Qaadah and reached on 4th Dul-Hijjah. Almost 114,000 people
performed Hajj in the company of Rasulullah (SAWS). The Prophet (SAWS) gave his last Sermon, which
includes the important issues along with several points protecting the Human Rights.
Few Sentences from his Farewell Hajj’s Sermon: “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 interest; therefore, all interest obligations shall henceforth be waived. Your capital, however, is
yours to keep. You will neither inflict nor suffer inequity. Allah has judged that there shall be no
interest and that all interest due to Abbas ibn Abdul-Muttalib shall henceforth be waived.”

11th Hijrah: The delegation of Nakha’ visited the prophet (SAWS) and embraced Islam. (3/140) The
Prophet (SAWS) sent the last Sariyyah under the leadership of Usamah bin Zaid towards Romans on
Monday, 26th Safar. The Prophet (SAWS) fell sick on Wednesday. On Thursday, he (SAWS) fell
seriously sick. Sayyiduna Abu Bakr (RA) was selected for leading Salaah. On Monday (12th Rabiul
Awwal), the Prophet (SAWS) passed away and was buried in the home of Aaisha (RA) where he
(SAWS) passed away.

5. Primary Recourses:
5.1. The Holy Quran

A core belief taught in Islam is that human beings are unique from among God’s creation. We have
the ability to think freely and choose to behave in any way we wish. In order to communicate and
guide mankind, Allah sends Prophets and Messengers with scriptures to teach mankind about the true
message.

Muslims believe that many scriptures have been revealed to mankind in the past. They include the
Torah sent to Moses, the Psalms sent to David, and the Gospel sent to Jesus Christ (peace be upon
them all).

The Holy Qur’an is the last revelation from Allah sent to all of mankind and it was revealed to his final
messenger, Prophet Muhammad (peace be upon him).

31
Muslims believe that Islam is not a new religion, but rather a continuation and completion of the
message revealed to the Prophets of the past. Allah teaches in the Quran:

Say (O Muhammad): “We believe in Allah and in what has been sent down to us, and what was sent
down to Ibrahim (Abraham), Ismail, Ishaq (Isaac), Ya’qub (Jacob) and Al-Asbat [the twelve sons of
Ya’qub (Jacob)] and what was given to Musa (Moses), ‘Isa (Jesus) and the Prophets from their Lord.
We make no distinction between one another among them and to Him (Allah) we have submitted
(in Islam). Quran, Chapter 3, Verse 84
And in another verse Allah tells us that Islam is the final message for mankind:

“This day have I (Allah) perfected your religion for you, completed My favour upon you, and have
chosen for you Islam as your religion”. Quran, Chapter 5, Verse 3
The Holy Qur’an contains 114 chapters and it was revealed over 1,400 years ago to Prophet
Muhammad (peace be upon him).

Muslims believe that it is the verbatim word of Allah; it has not been tampered, edited, or changed in
any way throughout those years. The Qur’an we have today is the same Qur’an that was originally
revealed to Muhammad (peace be upon him). This scripture covers the major themes of life such as
piety, worship, belief, morals, good deeds, sins, death, the afterlife, and much more.

5.2. Hadith
Introduction: As the final Messenger of Allah, Muhammad has a special place in the history and
culture of Islam. Not only was Muhammad the leader of the Muslim community, and the vehicle
through whom the Qur`an was revealed, but he was also considered, by virtue of his status as a
Messenger of God, to be close to God and to be a suitable model for human behavior. Because of
this, Muhammad's leadership guided the community while he was alive, but his example was believed
to be normative long after his death. Given this importance, the Muslim community recorded his
words and actions for posterity, and as the number of these reported conversations grew
exponentially in the century after his death, the community developed sophisticated methods for
evaluating their veracity. Since these Hadith were an important source for the development of
Islamic law, it was essential for the community to know which traditions were the most reliable, and
which were clearly fraudulent. The two earliest most important figures in compiling these traditions
and evaluating their authenticity were Bukhari (d. 870 CE) and Muslim (d. 875), although there were
others.

A Hadith is composed of two major parts: the text (which gave the actual content) and the chain of
transmission (which named the people who had reported this, going back to the time of the Prophet.

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Hadith Components

A. Text (actual content) B. Chain of Transmission (isnad)

The text of the report was usually not questioned, The reliability of Hadith were usually
unless it was contradicted by a more authoritative judged by evaluating the chain of
source--either the Qur`an, or a better-attested transmission, according to the criteria
Hadith. below.

Evaluating Hadith: Criteria include

The source to whom it was The Number of Reporters in each Links of the Isnad
attributed Generation
1. "Supported": The
1. Allah (Hadith Qudsi): A limited 1. Multiple Reporters: If many people most authoritative.
number of sayings are attributed in each generation report and transmit This is a Hadith
directly to Allah, and relayed an identical Hadith, it is unlikely that reported by a person
through the Prophet they could have all colluded to support a who learned it from a
Muhammad false Hadith. This Hadith is deemed teacher at an age
reliable, unless it contradicts the suitable for learning,
2. Muhammad: Reports a teaching of the Qur'an or a better- who had learned it
narration from the Prophet attested Hadith. Hadith with multiple from his teacher
himself (e.g., "the Prophet reporters in every generation seem to (etc.)…. who heard it
said…") have been uncommon. from a Companion of
the Prophet, who
3. Companion: Reports a 2. A Few Reporters in one or More reported it of the
narration from a companion Generations: In cases in which only a Prophet himself. This
alone (e.g., "we were told to…"). few people (or in the extreme case, one is authoritative for
This is less authoritative, but still person) in a generation report a Hadith, reporting the
eyewitness experience. it must be examined with greater care, Prophet’s actual
since fewer people attest to it. Here the words and deeds.
4. Successor: Narrator comes a examiners focused on the character of
time after the Prophet. These the speaker(s)--in particular, whether Continuous: a Hadith
cannot be authoritative, since they were pious and learned, with an
these people could not have had trustworthy, and whether they had good uninterrupted chain
direct contact with the Prophet. memories--in short, whether they would of transmission back
have been able to understand what they only to a companion
said, and to transmit it unchanged. If all of the Prophet.
of these were true, the traditions can
still be reliable, but if any of these are The other types of
deficient, the tradition is much weaker. isnad (all invalid) all
omit one or another
of the people
somewhere in this
chain—and this

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 omission means that
the direct link back to
Prophet has been
broken.

Final Hadith Classifications

Except for the rejected Hadith at far right, note that these classifications reflect the probability that
these Hadith are genuine, and do not presume to tell w/certainty).

Sahih ("exact") Hasan ("Fair") Daif ("Weak") (Rejected

Hadith)
Sahih Hadith (the most Hasan Hadith Unreliable traditions, either
reliable) are of two sorts: are less reliable because Munkar
than the Sahih ("denounced)"
1. If the isnad has many Hadith. 1. The isnad is interrupted,
transmitters in every and thus the chain of A Hadith
single generation. These are eyewitness testimony does reported by a
Hadith in which not go all the way back to weak
2. If a Hadith with an the isnad is the Prophet, OR narrator, whose
unbroken isnad has only a reliable and content runs
few transmitters (one, unambiguous, 2. One or more of the counter to a
two, etc.) but the reporters is considered better-attested
in any generation, it is tradition is not unreliable (e.g., lacking true Hadith; this has
reliable if and only if the as strong as for piety, being a liar, drinking no authority, and
transmitters were pious a Sahih Hadith. alcohol, poor memory, or is denounced.
Muslims, truthful, any other factor impugning
reliable, of an age to that person's testimony). Maudu
understand exactly what ("forged")
they were learning, and
reported the Hadith’s text A forged Hadith.
verbatim. This clearly has
no authority.

One of the sub-disciplines of Hadith criticism was extensive biographical information for the people
mentioned in the Hadith. One reason for this was to list the “character” factors that would be
necessary to be a reliable transmitter, but the biographies also listed biographical information about
people’s eras and native places, contacts, travels, and personal habits. These latter were done to help
establish an unbroken isnad, since if a Hadith claimed that Person A had learned it from person B, but
if these two people did not live in the same era or in the same place, that Hadith was clearly
unreliable. The energy and vigor that the early Muslim community put into this is a clear sign of how
important “getting this right” was to them.

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