A Handbook On Islam by Javed Akhatar

A HANDBOOK ON ISLAM 1
“O My Lord! Increase me in knowledge.”

- The Qur’an 20: 114
HANDBOOK ON
ISLAM
JAVED AKHATAR
READ! In the name of your Lord who created,

He created a man from a clot of blood,
Read! And your Lord is the most Generous,

Who taught by the pen,
He taught man what he knew not.

- The Qur’an 96: 1-5
© All rights reserved with the author
Adam Publishers & Distributors

(Exporters & Importers)
1542, Pataudi House, Darya Ganj,
New Delhi-110002
Ph.: 23282550, 23284740
E-mail : [email protected]
Website : www.adambooks.in
Edition : 2014
ISBN : 978-81-7435-740-3
Printed & Bound in India

Published by
S. Sajid Ali, for
Adam Publisher & Distributors
1542, Pataudi House, Darya Ganj,
New Delhi-110002, India
CONTENTS
DEDICATION 7
FOREWORD 8
PREFACE 10
CHAPTER 1 – BELIEFS AND PRACTICES 12
i. Beliefs: 12
i. Tauheed (Oneness of Allah) 13
ii. Malaikah (Angles) 13
iii. Risalah (Prophethood) 13
iv. Kutub-e-Samaviyah (Revealed Books) 13
v. Akhirah (Life Hereafter) 13
vi. Taqdeer (Predestination) 13
ii. Practices: 28
i. Namaz (Prayers) 28
ii. Zakat (Alms) 28
iii. Roza (Fast) 28
iv. Hajj (Pilgrimage) 28
CHAPTER 2 – ISLAMIC SOCIETY 40
i. Rights of Parents 40
ii. Rights of Relatives 40
iii. Rights of Neighbours 40
iv. Rights of Muslims 40
v. Rights of Other Human Beings 40
vi. Rights of All Creations 40
CHAPTER 3 – LIFE OF PROPHET MUHAMMAD (PBUH) 50
a. Life at Makkah 50
b. Life at Madinah 55
c. Ethical and Moral Values 61
CHAPTER 4 – THE PIOUS CALIPHATE 64
a. Caliph Hazrat Abu Bakr 64
b. Caliph Hazrat Umar 64
c. Caliph Hazrat Usman 64
d. Caliph Hazrat Ali 64
CHAPTER – 5: THE QUR’AN 88
a) Definition of Wahy 88
b) Collection and Compilation of the Holy Qur’an 91
c) Translation of Surah Fateha and Last Ten 94
Surahs of the Qur’an
CHAPTER – 6: THE HADITH 102
a) Meaning, Importance and Necessity 102
b) Brief History of the Compilation of Hadith 104
c) The Classification of Hadith 113
d) Sihah Sitta 121
e) The Six Most Famous Traditionalists: Imam Bukhari, 121
Imam Muslim, Imam Nasa’i, Imam Abu Dawud, 121
Imam Tirmizi, and Sunan ibn Majah, 121
f) Thirty Two Selected Ahadith from “Tajreed-e-Bukhari”
(1,5,8,10,12,13,14,16,18,21,39,41,44,45,46,47,63,346,353,
472,510,670,671,734,878,881, 927, 1005, 1053, 1066
,1942, 1954,)
CHAPTER – 7: FIQH (JURISPRUDENCE) 151
a) Meaning, Importance and Necessity 152
b) Brief History of the Fiqh Evolution 153
c) Basic Sources: Introduction
d) Sunni Imams: Imam Abu Hanifa, Imam Malik,
Imam Shafai, and Imam Ahmad bin Hanbal
e) Shia Imam: Imam Jafar al-Sadiq
CHAPTER – 8: TASAWWUF (SUFISM) 176
a) Meaning, Introduction and Significance 176
b) The Most Famous Sufi Orders in India: 183
Chishti, Qadri, Suhrawardi, Naqshbandi 183
c) The Famous Sufis: Moinuddin Chishti,
Nizamuddin Aulia, Shihabuddin Suhrawardi,
And Shaikh Ahmad Sir Hindi
Selected Bibliography
DEDICATION
I begin in the name of God of the entire humanity
whose mercy is profound whose kindness is everlasting…
My praise and thanks are first to Allah, the Mercy of the
mercies, exalted in power and knowledge. I am forever indebted
to my mother who taught me about values in my life and to be
honest and respectful towards all. I receive a lot of inspiration
from her. She is a good Muslimah and always faithful to her
prayers. I am very grateful to her for her guidance in religious
matters.
Dedicated to...
My parents
Naseer Ahmad & Qamrun Nisha

And my wife
Iram Akhtar
FOREWORD
All Praises be to Allah, the Most Powerful and the Most
Merciful, and to His pious Messengers (PBUT), especially to
Muhammad (PBUH), the last one. Islam is the world’s second
largest religion, affecting the lives of nearly 23% of its population.
Post 9/11, there is witnessed a renewed interest in Islam. This
book titled, A Handbook on Islam, aspires to satisfy that this
interest by offering introductory perspectives that engage with
the percepts and practices of Islam. The significance of the book
lies in serving as a primary source of reference to understand the
basic tenets of Islam, Islamic history, law and jurisprudence, as
also the concept of Islamic social injunctions.
A sincere effort has been made to simplify the complex
concepts about Allah, the angels, the prophets, the revealed books,
Akhirah, Taqdeer, Islamic worships, and rituals, as also the social
obligations to parents, relatives, neighbors, society, and even animals.
It also includes a brief life-sketch of Prophet Muhammad (PBUH),
his close companions, and the collection as well as compilation of
the Qur’anic verses and the traditions set by the Prophet of Islam.
The last two chapters focus specially on Fiqh (Islamic Jurisprudence)
and Tasawwuf (Sufism) and give the concise histories of their
development. Perusal of this book will enable the readers to have a
clear and basic overview of Islam. In reaching out to those who
regard Islam as a faith professed by compatriots, it is hoped that
this book will fulfill their curiosity and sensitize them to the faith,
philosophy and message of Almighty Allah.
The author, Javed Akhatar, is a doctoral candidate in the
Department of Islamic Studies, Jamia Millia Islamia, New Delhi,
India. He has been a hardworking student with an aptitude for
research and analysis. A Handbook on Islam is the ample evidence
of this young research scholar who has exuded all signs of
improving his academic skills in course of time. I hope this book
will help him achieve the global recognition in academic domain
and divine reward Hereafter.
Prof. Akhtarul Wasey
Former Head, Department of Islamic Studies &
Ex Director, Zakir Hussain Institute of Islamic Studies
Jamia Millia Islamia
New Delhi - 110025
PREFACE
‘A Handbook on Islam’ is an attempt to introduce Islam to
general public and mainly undergrad students, who are studying Islamiat
or Deenyat, and Islamic Studies. The aim to fulfill the objectivity of
students has been in my mind while writing this book. Though this
book is equally useful to every reader, it is particularly very much close
to the syllabus of Islamiat course of Jamia Millia Islamia and generally
the other Islamic universities. In this book, I have almost given the
English translation of every Arabic or non-English word. I have also
tried to provide the reader with the accurate date and year of an event
according to Roman calendar and sometimes Islamic calendar. However,
keeping in mind, there might be some variations, even errors. Apart
from it, I have also put an effort to make the book free from any
unauthenticated statements. If so, the readers should point them out so
that they can be rectified in next editions.
Now, I must express my gratitude to the people around and
far away from me who, directly or indirectly, helped in the preparation
of this book. Firstly, I bow down to Allah, Who ‘Taught me the use
of pen and taught what i knew not’. I must thank my parents for
giving me encouragement. Then my wife Iram Akhtar deserves all
my thanks for her sacrifices and patience. The publishing of this might
not have been possible without her encouragement and help. Now I
also must mention the names of Prof. Akhtarul Wasey and Dr. Syed
Shahid Ali, who helped me during the last hour and brought the book
to a successful end. I am deeply grateful to them for their genuine
concern and immense practical help. In the end, I must be grateful
again to Prof. Akhtarul Wasey for writing the foreword which has
glorified this book.
Javed Akhatar
Senior Research Scholar
Department of Islamic Studies
Jamia Millia Islamia,
New Delhi – 110025
CHAPTER 1
BELIEFS AND PRACTICES: INTRODUCTION AND
OBJECTIVES
ISLAM
Islam may be described as the religion of -
A. Beliefs and
B. Practices
It means: Iman (beliefs) + Amal (practices or right
action) = A true believer
A. Beliefs
Islam begins with belief and the Arabic word for it is
“Iman”. It literally means to know or to put one’s trust in someone
or something. It is extremely essential for a Muslim to have belief.
If one wants to be a true believer, he must not only testify his
belief by pronouncing it but also by adhering to it. He has to be
convinced beyond the least shadow of doubt. The relation of Islam
to belief is the same as of a tree to its seed. As a tree cannot sprout
without its seed similarly, it is not possible for a man to become a
Muslim who has no belief to start with. Therefore, it is clear that
a man cannot be a true Muslim without belief and right action.
Where there is no belief there is no Islam. From the viewpoint of
belief, men may be classified into four categories:
i. Those who have firm belief.
ii. Those who do have belief but, their belief is not deep and strong.
iii. Those who do not possess belief at all but do right actions.
iv. Those who neither possess belief nor do right actions.
Once the Angel Jibril came to Prophet Muhammad (PBUH)
and asked1 “What are the beliefs in Islam?”
Prophet Muhammad (PBUH) replied:

“The beliefs in Islam are to believe in Allah, His angels,
His books, His prophets, The Resurrection Day, and to
believe in the Predestination.”
Therefore, there are six beliefs in Islam and these are also
called the “Articles of Faith”. The denial of any one of these
beliefs or part of them, renders a man unbeliever.
i. Tauheed (Oneness of Allah)
ii. Malaikah (Angels)
iii. Risalah (Prophethood)
iv. Kutub-e-Samaviyah (Revealed Books)
v. Akhirah (Life Hereafter)
vi. Taqdeer (Predestination)
Tauheed
Islam believes in Tauheed and it is the spirit of Islam. It is
not merely monotheism i.e. belief in one unique God, but much
more. Tauheed literally means “unification” i.e. “asserting
oneness” and is derived from the Arabic word “Wahid” which
means to unite, unify or consolidate. In a bigger context Tauheed
means Allah Who has no partner. He exists by Himself. Nothing
can rival Him as a source of power or love. None is worthy of
1
So that the people would hear the answer.
worship but Allah. He is always near us; He cares for us and we
owe our existence to Him alone. Allah alone is the c Creator of
the universe including human beings. He is the only Possessor of
all powers. He is Omniscient, Omnipotent, and Omnipresent. That
is, He knows everything; He sees everything, and He is present
everywhere; although invisible to the eyes. All these factors and
many more are part of Tauheed. Comprehensively, Tauheed is
defined in Qur’an as:
“Say, He is Allah, the One and Only;
Allah, the Eternal, and Absolute;
He begets not nor is He begotten;
And there is none like unto Him.’’
-The Qur’an 112:4
The concept of Tauheed can be summed up into 3

categories:
a. Tauheed ar-Ruboobeeyah (maintaining the unity of
Lordship): The first catego ry is ‘Tauheed-ar-
Ruboobeeyah’. ‘Ruboobeeyah’ is derived from the Arabic
word “Rab” meaning Lord, Sustainer and Cherisher.
Therefore, ‘Tauheed-ar-Ruboobeeyah’ means maintaining
the unity of Lordship. This category is based on the
fundamental concept that Allah alone caused all things to
exist when there was nothing. He created and originated
all that exists out of nothing. He alone is the sole Creator,
Cherisher, and Sustainer of the whole universe.
b. Tauheed al-Asmaa-was-Sifaat (maintaining the unity of
Allah’s name and attributes): The second category is
‘Tauheed al Asmaa was Sifaat’ which means maintaining
the unity of Allah’s name and attributes. This category is
further divided into three portions:
i. Allah must be referred to as He has referred to Himself
Allah must be referred to without giving Him any new
names or attributes. For example, Allah may not be given
the name al-Ghaadib (the Angry One), despite the fact
that he has said that He gets angry, because neither Allah
nor His Messenger has used this name.
ii. Allah is referred to without giving Him the attributes of
His creation. In a reference to God, we should strictly
abstain from giving Him the attributes of those He has
created. For instance, in the Bible, God is portrayed as
repenting for h His bad thoughts in the same way as humans
do when they realize their errors. This is completely against
the principle of Tauheed. God does not repent and He
does not commit any mistakes or errors.
iii. Allah’s name cannot be given to a human or h His other
creatures. Referring to a human or His other creatures
with the attributes of Allah is also against the principle of
Tauheed.2
c. Tauheed al-Ibaadah (maintaining the unity of worship):
The third category is Tauheed al-Ibaadah which means
maintaining the unity of worship. Ibaadah is derived from
the Arabic word “Abd” meaning slave or servant. Thus,
Ibaadah means servitude and worship3. Salah4 is one of
the highest forms of Ibaadah i.e. worship but not the only
form. People misunderstand that worship of Almighty God
only means ritual prayers but the concept of worship in
Islam includes total obedience, submission and servitude.
1
Some divine names in the indefinite form, like ‘Raoof’ or ‘Raheem’ are
permissible names for men as Allah has used them for Prophets; but ‘Ar-
Raoof’ (the Most Pious) and Ar-Raheem (the most Merciful) can only be
used if prefixed by ‘Abd’ meaning “slave of” or “servant of”. i.e. ‘Abdur-
Rauf’ or ‘Abdur-Raheem’.
3
Following the commandments of God and abstaining from things He has
forbidden is Ibaadah (worship).
4
This is an Arabic word for prayer in Islam.
All three categories have to be followed simultaneously.
Only believing in the first two categories of Tauheed without
implementing Tauheed-al-Ibaadah is useless. Thus, Tauheed al-
Ibaadah is the most important aspect of Tauheed. He alone deserves
worship and He alone can grant benefit to man for his worship.
The omission of any of the above mentioned categories of Tauheed
or deficiency in the fulfillment of any criteria of Tauheed is referred
to as “shirk”.5
Malaikah
In Arabic, angels are called Malaikah, which means “to
assist and help.” Angels are a creation of Allah. Just as humans
are made of clay, jinn are made of smokeless fire, angels have
been created from Noor (light) and are unseen. There are many
millions of angels in the sovereignty of Allah but they are invisible
to the human eyes. Prophet Muhammad (PBUH) has instructed
us to have faith in the existence of Allah’s angels.
“It is not righteousness that you turn your faces
towards the East and the West, but righteous is the one
who believes in Allah, and the Last Day, and the angels
and the Book and the prophets…”
-The Qur’an 2:177
Unlike humans, angels do not have a free will of their own,

and hence, they always obey the commandments of Allah. Due to
the absence of free will they cannot disobey Allah. They are
always praising and glorifying Allah and they never become
tired of doing this and waiting for His orders to be carried out.
“They celebrate His praise night and day, and do not
slacken.”
-The Qur’an 21:20
5
Shirk literally means sharing or associating partners. In Islamic terms it
means associating partners with Allah and is equivalent to idolatry. Shirk is
the greatest sin, which Allah will never forgive.
They do not commit any mistake and are free from sin,
desire, hunger, and thirst. They are continuously present on earth.
Human beings cannot see angels but certainly, angels can see human
beings and are in constant touch with them. They always keep a
watch on them on behalf of Allah and many of them are eternally
busy recording all of our thoughts, words, and deeds. They cannot
deviate from Allah’s commands even by the slightest fraction of a
second. They have no share in Allah’s divinity. Since angels are a
creation of Allah, human beings must not worship them.
The angels, who continuously praise and glorify Allah, have
been given the necessary qualities and powers to perform specific
functions. By Allah, different angels have been appointed for
different tasks to perform. Some of the angels and their tasks have
been mentioned here:
Jibril – Angel Jibril used to bring revelation to the Prophets
and would appear in various forms.6
Mikail – Angel Mikail looks after the sustenance of
mankind. He also controls the rain.
Mu’aqqibat - They are protectors, who keep people
protected from death until its decreed time. They also bring down
blessings.
Izrail – Angel Izrail is called Malak-ul Maut (angel of
death). He takes away the souls of human beings.
Israfil – Angel Israfil in charge of blowing the trumpet.
He will blow it on the Last Day and at the time of the Resurrection.
Rizwan – Angel Rizwan is in charge of looking after the
Paradise and taking care and welfare of the people in it.
Malik – Angel Malik is in charge of the Hell. He looks after
the execution of the punishment to the wrong doers at the Hell.
6
Angel Jibril is called Gabriel in Christianity meaning the ‘power of God’
also alluded to in the Qur’an as a trustworthy spirit or al-Ruh-al Amin.
Munkar – Angel Munkar is the questioner in the grave.
His duty is to question the man after death about their actions
while they were alive.
Nakeer – Angel Nakeer is also the questioner in the
grave. His job is the same as Angel Munkar does.
Raqib – Angel Raqib records the good actions of human
beings when they were alive. He is on the right side of a man.
Atid – Angel Atid records the bad actions of human
being when they were alive. He is on the left side of a man.
Angels Raqib and Atid are also called “Kirman Katibin”.
Risalah
Allah created humans for a noble purpose i.e. to worship
Him alone and lead a virtuous life based on His teachings and
guidance. However, one cannot fulfill this purpose without
receiving clear guidelines from Allah. Allah did not leave us to
wander on the Earth aimlessly. In order to inform us of our purpose
He appointed certain individuals to communicate and demonstrate
His message to the whole mankind. These individuals are known
as Prophets. Therefore, Prophets are the selected representatives
from the people by Allah for the guidance of the whole mankind.
The Distinctiveness of Prophets
 Prophets Receive Revelation - The main difference
between an ordinary human being and a Prophet is that a
Prophet receives revelation from Allah.
 Prophets Have Noble Character - Prophets were the
best examples amongst their people in character and
righteousness. They lived in obedience to Allah, with excellent
morals and were always truthful in speech and conduct.
 Prophets Perform Miracles - Many Prophets performed
miracles, usually in a field which their people excelled.
For example, the people of Moses (PBUH) excelled in
magic; therefore, Moses (PBUH) was able to perform
miraculous acts which even magicians could not perform.
The people of Isa (PBUH) excelled in matters of medicine;
therefore, Isa (PBUH) was able to perform acts of healing
beyond the skill of his own people. The people of
Muhammad (PBUH) excelled in poetry; therefore,
Muhammad (PBUH) delivered the Quran, containing such
eloquent words which no poet could ever compete with.
The Common Message of the Prophets
Since all Prophets were sent by the Allah, they all conveyed
the same message and had the same mission. Their message had
been: Clarify the true concept of God and reject false beliefs, Teach
the true purpose of life, Demonstrate how Allah should be
worshipped, Convey Allah’s definition of righteous and sinful
conduct, and advise people accordingly, Describe the rewards for
obedience (Heaven) and warn of the punishment for disobedience
(Hell), Explain commonly misunderstood issues such as the soul,
angels and spirits, the afterlife and fate. The main focus of all the
Prophets was to clarify the concept of Allah, that He has no partners
or equals, and that all worship should be directed exclusively
towards Him. In the Quran, there are numerous examples of
Prophets proclaiming this message.
Prophet Nuh (PBUH) said:
“O my people! Worship Allah! You have no other gods
besides Him.”
-The Quran7:59
Prophet Ibrahim (PBUH) said:
“Do you worship besides Allah, things that can neither
bring you benefit nor cause you harm?”
- The Quran 21:66
Prophet Musa (PBUH) said:
“What! Shall I seek for you a god other than Allah
even though He has made you excel (all) created
things?”
-The Quran 7:140
Prophet Isa (PBUH) said:

“Indeed Allah is my Lord and your Lord: so worship Him
(alone): this is the Straight Way.”
-The Quran 3:51
Prophet Muhammad (PBUH) said:

“It has been revealed to me that your God is One God.
So whoever expects to meet his Lord then let him do
good deeds and associate none as a partner in the
worship of his Lord.”
-The Quran 18:110
Every Nation Was Sent a Prophet or a Messenger

Thousands of Prophets and Messengers were sent
periodically by Allah, at least one to every nation, as a mercy to
mankind for their guidance. In certain circumstances, the message
of the Prophets was lost, corrupted, forgotten, neglected, or denied
by the people.
“And for every nation there is a messenger.”
-The Qur’an 10:47
Some Hadiths mention that there were sent 124,000

Prophets; however, the Qur’an mentions 25 by names and they are:
Name in the Qur’an Name in the Bible

1. Adam Adam
2. Idris Enoch
3. Nuh Noah
4. Hud Haber
5. Saleh Saleh
6. Ibrahim Abraham
7. Ismail Ismail
8. Ishaq Isaac
9. Lut Lot
10. Yaqub Jacob
11. Yusuf Joseph
12. Shuaib Jethro
13. Musa Moses
14. Harun Aaron
15. Ilyas Elias
16. Al-Yasaa Eliza
17. Daud David
18. Sulaiman Soloman
19. Ayub Job
20. Dhul-Kifl Ezekiel or Issiah
21. Yunus Jonah
22. Zakariya Zacharoas
23. Yahya Jon the Baptist
24. Isa Jesus
25. Muhammad ———
Prophets or Messengers7 were sent as a mercy by Allah,
1
The Prophets who brought books were called Messengers (Rasool) while,
those who did not were called Prophet (Nabi).
to convey His message and to teach people how to live a righteous
life. They have the best of characteristics and are to be followed
and obeyed. Following a Prophet is obedience to God and rejecting
a Prophet is disobedience to God. Prophet Muhammad (PBUH)
is the last of the Prophets, so God’s guidance was completed with
his coming, and our salvation is gets complete with the obedience
to God and His Final Prophet.
Kutub-e-Samaviyah
The books, Kutub-e-Samaviyah are those revelations,
which Allah sent down to mankind for the guidance through His
Prophets so that they may know Allah and His Messengers and
carry out His commands. These books are fundamentally the same
in principle and meant for spreading to humanity both by the
Prophets and their followers, however, the minor details of these
principles differ depending on the time and society. These
communications began from the time of Prophet Adam (PBUH)
and continued unto the last Prophet Muhammad (PBUH). No
one knows how many books Allah sent to us. It is possible that
Allah may have sent several revelations in different ages for the
guidance of human beings but those were lost with the passage of
time. Only four revelations are mentioned by name in the Qur’an
i.e. Torah, Zabur, Injil and Qur’an.
“For each period is a Book”
-The Qur’an 13:38
The Torah is the Wahy, the revelation which was revealed

to Prophet Moses (PBUH).
The Zabur (the original Psalms) is the Wahy, the revelation
which was revealed to Prophet David (PBUH).
The Injil (new Testament) is the Wahy, the revelation which
was revealed to Prophet Jesus (PBUH).
The Qur’an is the last and final Wahy, the final revelation,
which was revealed to the Last and Final Messenger, Prophet
Muhammad (PBUH).
“Indeed, We have revealed to you, as We revealed to
Nuh and the prophets after him. And We revealed to
Ibrahim, Ismail, Ishaq, Yaqub, the Descendants, Isa,
Ayub, Yunus, Harun, Sulaiman, and to David We gave
the Zabur.”
-The Qur’an 4:163
As Muslims, we must accept and believe in all of the Books

of Allah. It is an essential part of our faith. We cannot accept the
book revealed to the Prophet Muhammad and reject the book of
the Prophet Moses. Each of the revelations, prior to the revelation
of the Glorious Qur’an, was meant only for a particular period
and for a particular group of people. Since the Qur’an was the
last and final revelation of Allah, it was revealed not only for the
Muslims or the Arabs but also for the whole humanity.
Akhirah
All the Prophets called their people to worship Allah and to
believe in Life Hereafter. Allah has created man as an eternal creature
and has divided his life into two parts. The present world, in which
we live after birth is the first part and the next world where we live
after death is the second part, this second part is called Life Hereafter.
The limited period before death is meant for a man to be tested,
while Life Hereafter will be the period for his reward and punishment.
Man is born with unlimited potential, yet he finds very limited use
for it in this present world. According to his nature, man wants to
live eternally, but very soon death arrives and puts an end to his life.
This world will come to an end some day, and the dead will rise on
the Day of Judgment to stand for their final and fair trial. Everyone
will appear before Allah and face the consequences of their deeds
done in this life. Thus, life in the Hereafter is a continuation of the
earthly life but different in nature.
Everything that we do, every intention that we have, every
move that we make, every thought that we entertain, and every
word that we say, are all counted and kept in accurate records.
On the Day of Judgment, they will be brought forth. People with
good records will be generously rewarded and warmly welcomed
to the Paradise of Allah, and those with bad records will be punished
and cast into Hell. The real nature of Paradise or Hell, and the
exact description of them are known to Allah only. There are
descriptions of Paradise and Hell in the Qur’an. In Paradise,
explained the Prophet Muhammad (PBUH), there are things, which
no eye has ever seen, no ear has ever heard, and no mind has ever
conceived.
“(Remember) the Day We shall summon every people
with their record [of deeds]. Then whoever is given his
record in his right hand - those will read their records,
and injustice will not be done to them. And whoever is
blind in this [life] will be blind in the Hereafter and
more astray from the way.”
-The Qur’an 17: 71,72
“Death, from which you are running away from, will

certainly catch up with you. Then you will be returned
to the Knower of the Unseen and the Visible (i.e. Allah)
and He will inform you about what you did.”
-The Qur’an 62:8
The belief in the hereafter divides people into three
categories:
First, those who do not believe in the Hereafter and regard
life on this earth as the only life. They judge something to be good
if it produces desirable results and evil if it brings about undesirable
results.
Second, those who believe in the Hereafter, but do not do
righteous deeds, and therefore, they depend on the intercession
or atonement of someone to absolve them of their sins. It deprives
them of the moral advantage, as a result their behavior becomes
very much similar to those who deny the Hereafter.
Third, those who firmly believe in the Hereafter and do
not mislead themselves that anyone can intercede on their behalf.
They hold themselves accountable for their actions and their belief
in the Hereafter becomes a great moral force, which cautions and
admonishes them whenever they deviate from the right path.
Belief in Life after Death and man’s accountability to Allah
gives a sense and meaning to one’s life and differentiates human
beings from animals. Therefore, belief in the Life after Death serves
as a reminder against crime, corruption, immorality, and injustice
on this earth. Man has to pass his life in this world in such a way
that every happening becomes for him a reminder of the Day of
Judgment. His sleeping and rising should also serve as reminders
of l Life after death. Whenever a human society is built on the
basis of this belief, it has been the most ideal and peaceful society,
free of social and moral evils. Justice, Mercy, Human values, or
the concept of good and bad have no meaning if there is no Life
Hereafter.
Taqdeer
Faith in predestination is one of the 6 pillars of beliefs.
Defining predestination is one of the most complex matters of
theology. Many a times it has caused some to succumb to a feeling
of helplessness, and for some the concept has led them astray and
away from their firmness upon to believe in God. It has also been
misused to lead others astray, to confuse them and to cause doubt
about the Almighty God. Its acceptance is a basic requirement for
a Muslim and not believing it certainly negates one’s faith.
Predestination means to believe that Allah knows
everything existing in the earth and in the heavens. There is
absolutely nothing that happens except through the complete
knowledge of Allah. Whatever Allah destines, will happen and
whatever He does not, will not happen. Everything is already
written that’s going to happen. There is a word for predestination
in Arabic called Qadar.
“Verily, We have created all things with Qadar”
- The Quran 54: 49
The man is bestowed with the power of free will. He can

differentiate the bad from good and is free to choose his way but
his choice has already been written down because Allah knew
what he would choose. Allah says in the Qur’an:
“The Lord has created and balanced all things and
has fixed their destinies and guided them.”
-The Qur’an 87:2
“With Him are the keys of the unseen. None but He

knows them. He knows what is in the land and the sea.
Not a leaf falls but He knows it, not a grain amid the
darkness of the soil, naught of wet or dry but it is in a
Kitabun Mubin.”
-The Qur’an 6:59
Hazrat Ali (R.A.) reported that the Prophet of Allah said:

“The allocation of hell and paradise has been finalized
for all of you. The people said, ‘O Prophet of Allah!
Should we not then depend on what has been decided
and abandon doing good deeds? He said, ‘No, Do good
deeds; because everyone is divinely guided to work
towards what he had been created for. The fortunate
ones are guided towards the deeds for paradise and
the unfortunate ones work towards the deeds for hell’,
and then he recite two verses of Surah al-Layl (Ch:
92), ‘Whosoever spent in the way of Allah, and feared
Allah and testified the truth, then We provide him
easiness for the good life (paradise), and whosoever
remained miser in the way of Allah and did not care
for Allah and denied the truth, We shall provide him
with easiness for hard life (hell).”
The destiny of everything is recording in Lauhe Mehfooz
(The Preserved Tablet).
“Verily, the first thing Allah created was the pen. He
said to it: ‘Write.’ It replied: ‘My Lord, what should I
write? So He said: ‘Write all that will occur.’
-At-Tirmizi, Abu Dawud
So, in that hour everything that will occur until the Day of
Resurrection was recorded. Belief in predestination is based on
four things:
i. Al-Alam (Knowledge): That Allah knows what His creation
will do, by virtue of His eternal knowledge, including their
choices that will take place.
ii. Kitabat (Writing): That Allah has written everything that
exists including the destiny of all creatures in Lauhe
Mehfooz prior to creation.
iii. Mashii’at (Will): That what Allah wills it happens and what
He does not will does not happen. There is no movement
in the heavens or on earth but happens by His will. This
does not mean that He forces things to happen the way
they happen in the area of human beings’ voluntary actions.
It means that He knew what they will choose, wrote it and
now lets it happen.
iv. Al-Khalaq (Creation): That Allah is the Creator of all things
including the actions of His servants. They do their actions
in a real sense, and Allah is the Creator of them and of
their actions.
There are 3 stages where p redestination is determined:
i. The Decree of Allah that is written in Lauhe Mehfooz
before the creation of the universe. This destiny written in
the preserved tablet is never changed and encompasses
everything that will be.
ii. Allah made a divine decree after the creation of Adam.
Allah took out all of the progeny of Adam8 and asked them
“Am I not your Lord?” and all of the humans responded
“We testify that You are our Lord” Then Allah decreed to
them who shall go to paradise and who shall go to hell.
iii. When a baby is conceived in the womb of the mother Allah
sends an angel to put a soul into the baby and the angel
writes down the decree that Allah has made; his life span,
his sex, his sustenance and whether he will be a dweller of
Paradise or a dweller of Hell.
B. Practice
Practices are the issues related to how the actions of
worship are performed and there are 4 pillars which are essential
for a Muslim to act in:
i. Namaz (Prayers)
ii. Zakat (Alms)
iii. Roza (Fasting)
iv. Hajj (Pilgrimage)
Namaz
Namaz9 is the second pillar of the five pillars of Islam. It
means worshiping Allah the Almighty with specific words and
8
All of the humans from the beginning of time until the end of time.
9
Namaz is a Persian word for prayer, while Salah is an Arabic word.
actions; beginning with saying “Allahu Akbar” and ending with
saying “As-Salaamu Alaikum”.
The position of Namaz in Islam
Namaz is the best of all actions.
“The Prophet was asked: ‘Which deed is the best?’ So he said:
‘Salah in the beginning of its time.”
-Tirmidhi, Vol. 1, Book 2, Hadith 170
Allah’s Messenger (PBUH) said, Islam is based on five principles:

i. To testify that none has the right to be worshipped but
Allah and Muhammad is Allah’s Messenger (PBUH).
ii. To offer the (compulsory congregational) prayers dutifully
and perfectly.
iii. To pay Zakat (i.e. obligatory charity).
iv. To perform Hajj.
v. To observe fast during the month of Ramadan.
-Sahih Bukhari Vol. 1, Book 2, Hadith 8
Namaz is the line between Islam and Kufr. The Prophet (PBUH) said:
“Indeed between a man, and shirk and kufr, is

abandoning the prayer.”
-Sahih Muslim
Namaz is the most important outwardly action that

demonstrates or confirms the Islam of a man. It is obligatory and
no one is exempted except in some special cases. Prophet
Muhammad (PBUH) has called it a landmark between Islam and
Kufr (to reject). Namaz is the collection of some regularized and
spiritually guided physical actions coupled with the recitation of
the Qur’an and the phrases that contain Allah’s greatness. The
physical postures include:
- Qiyam (the standing)
- Ruku (bowing down)
- Sujood (prostration)
- Qa’dah (sitting on the knees)
- Tasleem (termination of prayer with greetings)
The Qur’anic verses are recited while standing and
Tasbeeh10 is read while bowing down and in prostration. A
complete set of these postures is called Rak’at. However, the more
important aspect of Namaz is the inner feelings of a man. The
worshipper must be absorbed in the thought of Allah and must
present himself to Allah with humility and humbleness. The fear
of Allah is the main feature of Namaz and the worshipper should
imagine as if he is looking at Allah and if it is not possible, then at
least he should imagine that He is looking at him. The combination
of right inner feeling and the correct performance of outwardly
actions will contribute to the perfection of Namaz and it will bring
the desired benefits to the worshipper. The Namaz is performed 5
times a day and is taken as an identity of a Muslim.
Allah says in the Qur’an:
“I have not created the jinn and men except for
worshipping Me.”
The Prophet Muhammad (PBUH) said:
“The first action to be judged on the Day of Judgment
of a man is Namaz; if it is properly accounted for then
other matters will become easy; but if the account of
prayer has lapses then all other matters would spoil.”
The timings of Salah
The five-time daily prayers are obligatory, as stated in the
Qur’an:
10
To describe the purity of Allah
“And perform Salah and give Zakat and bow down
along with those who bow down”
-Qur’an 2:43
For every compulsory prayer, there is a specific time, before

and after which the Salah will be invalid.
Allah’s Messenger said: “Indeed for (the time of) Salat
(there is a) beginning and an end. The beginning of the
time for the Zuhr prayer is when the sun passes the
zenith, and the end of its time is when the time for Asr
enters. The beginning of the time for the Asr [prayer] is
when its time enters, and the end of its time is when the
sun yellows (turns pale). The beginning of the time of
Maghrib is when the sun as set, and the end of its time
is when the twilight has vanished (i.e., the horizon is
invisible because of darkness). The beginning of the
time for Isha, the later one, is when the horizon has
vanished, and the end of its time is when the night is at
its half. The beginning of the time for Fajr is when Fajr
begins, and its end is when the sun rises.”
-Jami‘ at-Tirmidhi, Vol. 1, Book 2, Hadith 151
The 5 daily prayers and their timings

Fajr (early morning prayer): It is offered between dawn and
sunrise; 2 units
Zohar (noon prayer): It is offered between noon and mid after
noon; 4 units
Asr (after noon prayer): It is offered late after noon; 4 units
Maghrib (sunset prayer): It is offered immediately after sun set;
3 units
Isha (night prayer): It is offered after the disappearance of
twilight from the horizon; 4 units
The Prayer of the Young
The young are commanded to make As-Salah when they
reach seven years of age so that they may become accustomed to
making it. They are beaten but not severely for non-compliance at
the age of ten. The Prophet (PBUH) said: Command your children
to perform As-Salah at seven years of age, and beat them for (not
offering) it at the age of ten.”
-Abu Dawud, the book of Salah
Requires of a Valid Prayer

 To have neat and clean body, clothes and the place of
prayer.
 To have a valid ablution.
 Covering of the private parts of the body. In case of man it
is from navel to knee and in case of a woman it is all parts of her
body except the face and the two palms.
 To face the Qibla.11
 To be sure of the proper time of the particular prayer.
The Essentials of the Prayer
Farz - Obligatory acts:
1. Intention12
2. Standing for takbir
3. Facing towards Qibla
4. Recitation of Al-Fateha
5. Ruku13 (bowing down)
11
Direction i.e. facing the Ka’aba.
12
For example: I am offering the prayer for Asr.
13
Bowing down while holding the knees with hands and make the head,
neck and back horizontal.
6. To stand up right for a while after Ruku
7. Sujud14 (prostration)
8. To sit for a short while on the heels before the second
Sujud, resting the knees on the ground.
9. Second Sujud
10. Sitting for Tashahhud, and end Namaz with Salam.One
should not:
1. To think about anything other than Allah.
2. To look anywhere other than at the place of Sujud.
3. To move or shake the organs.
4. To sneeze, cough or make any noise voluntarily.
5. To pray in tight clothes which outline ones private parts
or shape of the body, transparent clothes.
6. To pray in clothes which have pictures of any animate
creature on them.
Zakat (Alms):
Zakat is the third pillar of Islam. There are two forms of
charity in Islam: One is obligatory that is Zakat and the other is
voluntary that is Sadaqa. Zakat, which literally means purification
that means a Muslim, gives up a fixed amount of his wealth to
purify the remainder. In Islam, the form of worship is broadly
divided into two: physical and financial. Zakat is the financial one.
It involves money. Namaz is purely a physical form of worship
whereas Hajj is a combination of physical as well as financial forms
of worship. So, Zakat can be called the obligatory annual charity
system that is unique in Islam. But in Islamic terminology, it can
be defined as the compulsory disbursement of a certain amount in
1
In this act one has to place his forehead, palms, knees, and the lower sides
of toes of the feet on the ground for a while.
the form of charity given to the poor and needy on the accumulation
of wealth like gold, silver or cash. This wealth should remain with
the owner for a period of one complete year at a specified quantity.
This specified quantity is known as Nisab. There is separate
Nisab for each kind of wealth. The money should not remain with
the rich people only. It should have a judicious distribution in the
society. Zakat should not be taken as only a measure of uplifting
the economic condition of the poor but it also has its own spiritual
benefits. Almost in every place in the Qur’an where the faithful
are enjoined to establish the prayer, the payment of Zakat is also
pointed out. Its non-practice is sin and its denial is Kufr. However,
note should be taken that unlike Namaz, Zakat is not obligatory
to every individual. Only the Nisab holders are supposed to pay it.
“And be steadfast in prayer, and give Zakat, and obey
the messenger that haply you may find mercy.”
-The Qur’an 24:56
Hazrat Ayesha (R.A.) said that,

“I heard Prophet Muhammad (PBUH) saying that if
Zakat is not taken out of wealth and it mixes with it
then it destroys the wealth.”
Zakat becomes due on the following 4 conditions:
i. Resting on gold and silver; whereas Nisab of gold is 85
grams and for silver it is 595 grams. Anything less than
this does not make the owner liable to pay the Zakat. In
case of cash, the Nisab of silver will be the standard. The
payable Zakat is 2.5% of the total saving amount.
ii. Zakat on farm product. On the farm product; immediately
after the harvest, Zakat must be paid. Zakat of farm product
is called Ushr15 and it is payable if the land is watered by
rains or has a natural fertility. But if it is irrigated by artificial
1
1/10th of the whole product.
and laborious means then only 1/20 of the total harvest
will be given out. This Nisab in case of farm product is
five Wasaq, which is equal to 612 kg approximately. There
is no Ushr on vegetables fruits and spinach etc.
iii. Zakat is on domestic animals such as camels, cows, and
goats if they are for the reproduction and procreation of
dairy products or kept for trade. The Nisab is 5 camels, 30
cows and 40 goats, and their Zakat is prescribed
accordingly.
iv. Zakat is due on all trade goods provided its value reaches
the Nisab and it completes a years. The same measures
can also be applied to houses for rent.
It is noteworthy that if the system of Zakat is properly
conducted under the watchful eyes of Islamic government, the
world would be free from misleading ideologies. The system of
Zakat is a much better way of judicious distribution of wealth.
According to Surah at-Taubah (60:9) there are 8 areas of
distribution, where Zakat can be spent:
i. Al-Fuqra (the poor):
ii. Al-Masakeen (the needy):
iii. Fi-Sabil Allah (in the way of Allah):
iv. Ibn al-Sabil (traveler):
v. Al-Amiloon Aleha (the officials):
vi. Al-Mu’allifatu Qulubuhum (whose hearts are to be won):
vii. Al-Riqab (in freeing slaves): Zakat can be given in buying
the freedom for a slave completely or help a slave in buying
his freedom.
viii. Al-Gharimoon (the debtors): The debts of a Muslim can
be reimbursed by Zakat.
Roza
Roza16 is the fourth pillar of Islam. It means “To worship
Allah by abstaining from the ingestion of food, drinks, and sexual
intercourse from dawn until sunset.” It is a physical worship and is
obligatory to all Muslims with few exceptions. The fasting entails
abstinence from eating, drinking and corporal enjoyments from dawn
to dusk during the whole month of Ramadan. Passing the time in
remembrance of Allah by involving oneself in charitable deeds,
recitation of the Qur’an and developing a state of fear of Allah in
the heart is the main motive behind this exercise. The month of
Ramadan is chosen for fasting because the revelation began in this
month as a blessing and blissful guidance for the people.
“O you who believe, fasting is prescribed for you, as it
was prescribed for those before you, so that you may
guard against evil.”
-The Qur’an 2:183
A few set of laws to perform the Roza
A – Bodily appearance
The fast begins with suhur (in Urdu, sahri), which means
eating something that can sustain an individual throughout the
day. It does not mean a belly full of heavy food. Prophet
Muhammad (PBUH) indicated that the difference between the
fasting of Ahl-e Kitab17 and Muslims is suhur. The day must be
spent free from evil practices. A fasting man must not talk obscene,
should not create unpleasant noise and if another man scolds him
or fights with him, he should say that, ‘I am fasting’.18 The social
evils like telling lie, backbiting and accusing others are also fatal
to the spirit of fasting.
16
Roza is a Persian word while, Saum is an Arabic word for fasting.
17
The people of the book i.e., the Jews and the Christians.
18
He cannot involve himself in these acts.
Hazrat Abu Hurairah (R.A.) reported that the Prophet
of Allah (PBUH) said:
“If a man did not leave telling lie and acting according
to it, then Allah is not interested in his hunger and
thirst.”
The prayers must be said in congregation. Likewise, the
recitation of the Qur’an is also a very beneficial act. The Qur’an
was revealed in this months and Prophet Muhammad (PBUH)
used to repeat the whole Qur’an to angel Jibril during this month.
It must be understood that merely reciting the Qur’an whether
fasting or not, is itself a kind of worship but when coupled with
the fasting of Ramadan, it fetches enormous reward and blessings.
The Iftar19 is an important characteristic of fasting. First of all, it
must be done immediately after the sunset without delaying it
intentionally.
B – Exemptions
The following people are exempted from keeping the fast:
i. Those who are on journey.
ii. The children.
iii. Insane people.
iv. Perpetually sick and very old people.
v. Women during the menstruation period.
vi. Women during the bleeding period after child’s birth.
vii. Women sucking a child.
C- Spoilers of Fasting:
There are some actions, which if committed knowingly or
unknowingly, may render a fast invalid:
i. Sexual intercourse breaks the fast.
1
Breaking of fast in the evening.
20
ii. The intentional discharge of sperms.
iii. Intentional eating or drinking.21
iv. The blood transfusion into the body.
v. The injecting of energetic medicines into the body.
vi. The appearance of menstrual blood.
Hajj
The last of the five pillars is the making pilgrimage to
Makkah once in a lifetime. The Hajj requires an adequate amount
of money and a strong and healthy body. Thus, it is a physical as
well as financial form of worship. The pilgrims come to perform
Hajj from all corners of the world having different colors, speaking
different languages and practicing different customs and traditions
but they perform this prayer in the same kind of dress to the same
direction with the same objective and spirit.
“All prepare ye provisions for your journey
(pilgrimage), but verily, the best provision is piety.”
-The Qur’an 2:197
The occasion of Hajj is the greatest human gathering on the
face of the earth defying all manmade prejudices, differences and
divisions among the mankind. All people are equal here irrespective
of race and colour. Every pilgrim wears the Ihram.22 It comprises of
two pieces of unsown white cloth. One is to cover the lower part of
the body, and the other one to wrap round the shoulders. The head
is not covered. This is for men. The women wear the usual dress
covering all parts of the body except face and palm.
On wearing the Ihram, one enters a state of prohibition
where even many lawful items are prohibited to him. The
pilgrimage begins to chant the Talbiyah23 in unison and continue
to do so until the end of Hajj.
20
Either by kissing and touching the wife or by masturbation.
21
However, if a man eats something forgetfully, he should continue his fast
for the day. 22 Which can be named the uniform of Hajj.
23
Talbiyah is a praising Allah and assuring Him of one’s submission.
The Performance of Hajj
The Hajj is performed on 8, 9, 10, 11, and 12th of Zul
Hajj.24 The starting point is Makkah from where the pilgrims begin
their journey towards Mina, a place barely 16 km from Makkah,
after the performance of Fajr prayer and reaching there before
Zuhr on the 8th Zul-Hajj. The rest of the day is spent in Mina in
remembrance of Allah. On the next day the 9th of Zul Hajj, the
pilgrims move 3 km further east to the valley of Arafat after the
Fajr prayer. The pilgrims stay here for the day. This stay is called
wuqoof and is the most important part of the Hajj. Here, the
pilgrims listen to the sermon of the Imam and then pray Zuhr and
Asr prayers jointly in congregation. It is recommended to pray to
Allah on the hill of Rahmah. They return to Mina immediately
after sunset but without praying Maghrib.
On their way, they make an overnight stay at Muzadalifa;
pray Maghrib and Isha jointly in congregation here. They pick
pebbles for Rami Jimar (throwing stones at Satan) and pass the
night. On the 10th of Zul Hajj, the pilgrims have a tight schedule.
Leaving Muzadalifa after Fajr prayer, the pilgrims go across Mina
and throw stones at the three Jamarat (the pillars of satanic signs)
before mid-day, come back to Mina and make sacrifice by
slaughtering the animal, shave the head, take bath and remove the
ihram and appear in the normal dress. The pilgrims preferably go
to Makkah during the day to perform Tawaf Ifadah round the
Ka’bah and come back to spend the night at Mina.
If it is not possible, the Tawaf may be performed on the
next day. During the next 2 days, the pilgrims stay in Mina and
continue to throw stones on the satanic signs. They may leave
Mina on the 12th day of Zul Hajj after Asr prayer but, if one likes,
he can stay for the next day also until after the Asr prayer. This is
the way Hajj is performed.
24
12th month of Islamic calendar.
CHAPTER 2
ISLAMIC SOCIETY
The Islamic society is based on morality and it is
formulated by the Qur’an and Sunnah.25 A person is supposed to
live in the society, earn his living, raise a family, and pay the dues
of other people; all in the framework of Islam. He must live in the
society with his parents, wife, children, close and distant relatives,
co-workers, friends and foes, and try to be as much beneficent as
possible to the other members of the society. The secluded life
and withdrawal from the lawful worldly engagement is highly
discouraged in Islam. Prophet Muhammad (PBUH) refused the
permission when one of the companions made a request to lead
such life. The family is the first unit in the structure of Islamic
society. The parents and children, wife and husband, brother and
sister, employee and employer, Muslim and non-Muslims,
neighbours, and other relatives, even animals and other creatures
– all are included in this wide range of rights and obligations. The
rights and duties of each one of them have been categorically
defined in the Qur’an and Sunnah. Some of the rights are:
i. The rights of Parents
ii. The rights of Relatives
iii. The rights of Neighbours
iv. The rights of Muslims
v. The rights of Other human beings
vi. The rights of all Creations
1
Teaching of the Prophet Muhammad (pbuh)
The rights of parents
In this world, the first contact of a human being is with his
parents to be precise, with the mother. From his birth to the time
until he attains manhood, a child depends for his feeding, clothing,
lodging, upbringing, education, and protection on the parents. To
provide the child with a decent and delightful life, the parents
sacrifice their comforts and energy in addition to the shouldering
of finances. In most of the Qur’anic verses Allah placed the
obedience of parents next to His worship.
“And be kind to the parents. If one of them or both of
them attain old age in your life; do not say a word of
disrespect to them, nor shout at them, but address them
with word of honour. And lower to them the wings of
humility out of mercy and say: O my Lord! Have mercy
on both of them as they brought me up when I was
young.”
-The Qur’an 17:23-24
The service and care of the parents is a source of entering

the paradise. The old age and physical degradation of the parents
warrant for more and more care, love and attention of the children.
The daily needs and the treatment of their ailments is the
responsibility of the children. It must also be remembered that,
the mother plays a pivotal role in bringing up the child. Her
sacrifices are more profound and more intense than of father’s.
She deserves more attention.
Hazrat Abu Hurairah (R.A.) reported that:

A man came to the Prophet (PBUH) and asked, ‘O
Prophet of Allah! Who is more deserving for my good
behavior? Prophet (PBUH) said, ‘Your mother.’ He
said, ‘Who after that? The Prophet said, ‘Your mother’.
The man said, ‘Who after that? The Prophet said, ‘Your
mother’. The man said, ‘Who after that? The Prophet
replied, ‘Your father.”
Therefore, children should not cause them any harm even
if they commit any excesses, respect and honour them in your talk
and dealings with them. If they are in need of money, assist them
even if they are kafirs.
The following rights are due to parents after their death:
Continue making duas of forgiveness and mercy for them.
Continue sending rewards to them in the form of optional acts of
worship and charity on their behalf; meet their friends and relatives
in a friendly way and also assist them wherever possible; if children
are financially sound, fulfill their unpaid debts and the permissible
bequests that they have made. When they pass away, abstain from
crying and wailing aloud or else their souls will be troubled.
According to the Shariah, the rights of the paternal and maternal
grandparents are similar to those of the parents and they should
be regarded as such. Similarly, the rights of the maternal and
paternal uncles and aunts are similar to those of the parents.
The Prophet (PBUH) said:
“The maternal aunt has the status of one’s mother.”
At-Tirmidhi
The Rights of Relatives

After the parents, the next to come in contact with a Muslim
are the members of his family i.e. the relatives. They too participate
in his upbringing and character building. The formation of an ideal
family unit in the social system requires a mutual trust and love
among its members. Therefore, one must endeavour to uplift the
condition of his relatives before helping others. The kind attitude
towards relatives should continue even if there is ingratitude from
their side. The rights of the relatives have been mentioned in the
Qur’an and Hadith side by side with the rights of the parents.
“And be dutiful and good to the parents and to
relatives”
-The Qur’an 2:83
“And when the relatives and the orphans and the

needy are present at the time of division, give them out of the
property, and speak to them words of kindness and justice.”
-The Qur’an 4:8
The Rights of Neighbours

The neighbours play an important role in the social life.
They deserve the softness of a Muslim’s behaviour. The good and
kind behaviour to a neighbour includes greeting him and being
concerned for his welfare. If a disease afflicts him, other neighbours
must take immediate care. His joy and pain must be shared
irrespective of his cast and creed. Like parents and the relatives,
the rights of neighbours too have been put in plain words in the
Qur’an and Hadith. A Muslim, therefore, has to play the part of a
considerate and care taking person for his neighbour irrespective
of his religion and relationship.
“And worship Allah and do not join anything with Him,
and do good to parents, relatives, orphans, the
neighbours who is related and the neighbours who is
not related”
-The Qur’an 4:36
Hazrat Abdullah bin Abbas narrated that, the Prophet of

Allah said:
“The one who eats bellyful and his neighbour remains
hungry is not a Muslim.”
Therefore:
i. Deal with him in a nice and friendly manner.
ii. Protect the honour of his wife and children.
iii. Occasionally you should send gifts to his house. Especially
if he is poor. In such a case, you should definitely send
some food to him.
iv. Do not cause him any harm. Do not quarrel with him over
trivial matters.
The Rights of Muslims

Indeed there are many rights of the Muslim over another
Muslim.
The Prophet of Allah (pbuh) said:

“The rights of the Muslim over another Muslim are
six: It was said: And what are those O Prophet of Allah?
He said: When you meet him read Salam upon him,
and when he calls you answer him, and when he seeks
your advice counsel him, and when he sneezes and
praises Allah respond to it, and when he is ill pray for
him and when he dies follow him (the funeral
procession).”
It is obvious that, when the Islamic society is so generous
and liberal to non-Muslims, its scope of kindness and generosity
would be much wider for Muslims. The Muslims are called brothers
to each other in the Qur’an. The community of Islam is a
brotherhood of Muslim where the loss and gain of one member
would affect the whole of community. It implies that the protection
of each other’s interest is a collective responsibility. The Prophet
(PBUH) exemplified a Muslim to another Muslim as a brick in the
foundation of a building holding each other together. If one shakes,
the whole building may collapse. This signifies the mutual interest
of Muslims and the strength of the relationship. The fact is that
the relationship based on faith is much stronger than any other
link, even the kinship. In short, the members of Muslim community
cannot remain unaware of each other’s condition. They are obliged
to stand together in time of distress and hope. Allah himself praised
the Ansar for their assistance to their brothers from Makkah saying:
“Those who believe and who migrated and who
struggled in the Path of Allah, and those who gave
shelter and aid, these are the true believers.”
-The Qur’an: 8: 74.
Hazrat Abu Hurairah (R.A.) said, that the Prophet of Allah said:
“A believer is a mirror of another believer. He protects
him from harm and defends his dignity in his absence.”
Hazrat Abdullah narrated that the Prophet (PBUH) said:
“Abusing a Muslim is Fusuq (an evil doing) and killing him
is Kufr (disbelief).”
-Sahih Bukhari, Vol. 1, Book 2, Hadith 47
In short-
When you meet him, make salam to him. If a man shakes
off the hand with a man, and a woman shakes off the hand with a
woman, it will be even better. When he cries, have mercy on him,
Conceal his shortcomings, try to remove his difficulties; Always
be good to him; When he falls ill, visit him; When he passes away,
make dua for him; Accept his invitation and gifts; When he shows
kindness to you, show kindness to him in return; Be grateful for
his favors upon you; Help and assist him at the time of need; Listen
to his advice; When he sneezes and says “Alhamdulillah”, say
“Yarhamukallah” in reply; If you find a lost item of his, return it
to him; When you converse with him, speak with humility and in
a good manner; Be kind and friendly to him; Do not disgrace him;
Whatever you like for yourself, like for him as well; If a quarrel
takes place between the two of you, do not cut-off speaking to
him for more than three days; Do not have evil thoughts of him;
Do not be jealous of him nor should you hate him; Direct him
towards good deeds and stop him from evil deeds; Have mercy
on the young and respect the elderly; If there is a conflict between
two Muslims, try and reconcile them; Do not speak ill of him; Do
not cause him any loss; neither in his wealth nor in his honour; If
he is sitting, do not make him get up and take his place.
The Rights of Other human beings

When we speak of human rights in Islam, we really mean
that these rights have been granted by Allah; not by any king or by
any legislative assembly. Since human rights in Islam have been
conferred by Allah, no legislative assembly in the world or any
government on earth has the right or authority to make any
amendment or change in the rights conferred by Allah. Since Allah
is the absolute and the sole Master of the universe.
He has given human dignity and honour to every man of
this earth. Every human being is thereby related to all others and
all become one community of brotherhood. Islam does not seek
to restrict human rights or privileges. Islam has laid down some
universal fundamental rights for humanity as a whole, which are
to be observed and respected under all circumstances whether
such a person is resident within the territory of the Islamic state
or outside it, whether he is at peace or at war. Human blood is
sacred in any case and cannot be spilled without justification. And
if anyone violates this sanctity of human blood by killing a soul
without justification, the Qur’an equates it to the killing of entire
mankind.
“If anyone kills a human being unless it would be for
murder or spreading corruption in the land if would
be as if he has killed the whole of humanity and if
anyone saves a single human life is would be as if he
has saved the entire humanity.”
-The Qur’an 5:32
It is not permissible to oppress women, children, old
people, the sick or the wounded. Women’s honour and chastity
are to be respected under all circumstances. The hungry person
must be fed, the naked must be clothed and the wounded or
diseased must be treated medically irrespective of whether they
belong to the Islamic community or are from among non-Muslims.
There are some of human rights in Islam such as:
- The security of life
- The security of property
- The protection of honour
- The security of personal freedom
- The right to protect against tyranny
- The freedom of expression
- The freedom of religious sentiments
- Equality before law
- Do not cause financial or physical harm to innocent people
- Do not argue with anyone without any valid Shar’i reason
- If you find someone in problem, in poverty, or sick, help him,
feed him, treat his sickness
- When meting out punishment, do not transgress the limits in
the different methods of punishment as laid down in the Shariah
The Rights of All Creations:

Allah has laid down certain rights and duties between people
and between all of His other creations. These creations are given
some certain rights by Allah in Islam. The human is the most favoured
one. All other creations such as birds, animals, insects, plants, trees,
water, bodies, air, inanimate objects, etc are worthy of consideration
and respect. Islam has always viewed these as a special part of
Allah’s creation. Allah has made it for the use of humans.
Therefore, the human’s duty is to deal with them as a loving
and caring friend so that he can benefit from it them without
stopping others form this benefit. Even when killing an animal for
food, the Prophet (PBUH) exhorted us to sharpen the knife well
before cutting the throat of the animal, to kill it quickly, and in a
manner least painful to the animal and also we should never kill an
animal in front of another animal so as not to cause distress to the
other animal. Again, it is forbidden in Islam to kill an animal for
mere play. Islam has forbidden wastage of animals and plants in
peacetime and in war time.
Another tradition of the Prophet (PBUH) is that whoever
kills a bird for amusement, that bird will ask Allah to extract justice
from the killer on the Day of Judgment, and will say: “My Lord!
This person has killed me without good cause and for no benefit
to anyone, so give me justice”. The Holy Qur’an states that all
creations praise God, although this praise is not expressed in human
language. The Messenger of Allah has said: ‘All creatures are
Allah’s family; and Allah loves most those who treat His family
well and kindly.’ Sahl ibn Amr narrated that once the Messenger
of Allah passed by a camel which was so emaciated that its belly
seemed to have disappeared. He said:
‘Fear Allah regarding, the animals which cannot
speak. Ride on them while they are healthy, and eat of
them when they are healthy.’
-Abu Dawud
“A woman who was tortured and was put in Hell
because of a cat which she had kept locked till it died
of hunger.” In another tale, a prostitute’s sins are
washed away because she gave drinking water to a
thirsty dog.”
-Bukhari, Muslim
“There is not an animal in the earth nor a creature

flying on two wings but they are nations like you.”
-The Qur’an: 6:38
1 Do not encage an animal which you will not be taking
any benefit from. Removing nestlings from their nests,
causing harm to their parents, etc. is a sign of extreme
mercilessness.
2. An animal that is suitable for consumption should not be
killed merely for amusement.
3. You should make proper arrangements with regard to food,
drink, providing rest, and taking care for the animal that
you utilise for your work.
4. Do not impose any work on it that is beyond its capacity,
nor should you beat it more than necessity.
5. The animal that is to be slaughtered or killed on account
of its being harmful should be slaughtered or killed quickly.
Do not cause it any agitation. Do not take its life after
having starved it.
Water is honored as “the secret of life”. Islam forbids
the wastage of water. The preservation of water for the drinking
of mankind, animal life, bird life and vegetation is a form of worship
which brings the pleasure of Allah. Air is Allah’s property. If it is
held from us for a few minutes, we would suffocate. It is also the
means of communication as it carries sound between people.
Hence, polluting the air with smoke is an encroachment on nature,
and a threat to human life and all other living things. The Qur’an
proclaims that it is Allah Who sends down water from the sky,
and therewith we bring forth buds of every kind. The Prophet
(PBUH) instructed the faithful that any Muslim who plants a crop
that feeds another person, animal or bird, will receive a reward in
paradise. Felling trees is seen as an abomination. He (PBUH) also
said that anyone who plants a tree under which people seek shade
or shelter from the sun will have his reward from Allah. Therefore,
felling the trees without strong and legitimate reasons is an
encroachment on the bounties of Allah.
CHAPTER 3
LIFE OF PROPHET MUHAMMAD (PBUH)
A very little is known about Prophet Muhammad’s (PBUH)
early life. Although a very few details about his childhood were
recorded, his later life had been carefully documented by
contemporaries and by the people in the generations immediately
thereafter. Muhammad (PBUH) conferred rise to one of the great
civilizations. His teachings united Arab tribes and eventually spread
to every continent. He was the Prophet not only to the Arabs but
also to the whole mankind. The Qur’an, Hadith, Sirah (biographical
text), and general histories serve the main source of information
about Prophet Muhammad (PBUH).
LIFE AT MAKKAH
Birth, Childhood and Youth
Muhammad (PBUH) was born in Makkah in the Arabian
Peninsula.26 In the 6th century AD, Makkah was the most important
26
It is known today as Saudi Arabia. It is the most westerly peninsula of
Asia and the largest in the world. The vast mass of land, being one third of
the size of Europe, and encompassed by Persia, Syria, Egypt and Ethiopia,
the most civilized nations of the ancient world, is surrounded on three sides
by water, the Indian ocean touching its southern base for about a thousand
miles, the Red sea touching its west, and the Persian gulf and the Gulf of
Oman of the Arabian sea its east. From a northern point on the Euphrates
it stretches to Bab-al Mandeb in the south for 1500 miles while in the middle
from east to west, namely, from the Persian Gulf to the Red Sea, its breadth
is about one half of its length from north to south. Arabia consists of three
distinct regions 1) the central plateau named Najd, with occasional pas-
tures and some fertile valleys 2) the great Arabian Sahara to the south of
Najd, sandy, in places stony, with no shade or shelter and swept away by
town in Arabia because it was strategically situated on the trade
route from north to south, thereby serving as a meeting place of
commercial caravans; and also because of its own commercial
activities. But the religious or spiritual status of Makkah surpassed
its commercial value. All the people of Arabia revered Makkah
because Prophet Ibrahim (PBUH) had founded it and it had
Baytullah (the House of Allah) that is Ka’bah, which had actually
been turned to the house of idols by the people of Makkah who
worshipped them. However, there were pockets where Christianity,
Judaism and other religions were practiced without intimidation.
Desert and Bedouins dominated the peninsula of Arabia with few
centers of settled life. Commonly, the socio-political set up of Arabia
was tribal.27 This period is however, known as al-Asr al-Jahili (the
period of Ignorance) because of the existing polytheism, tribal feuds,
female infanticide and some other morally degraded habits. The
city of Makkah was inhabited by the Quraish, one of the leading
tribes of Arabia during that time. The Quraish enjoyed the respect
of the people in Arabia. Among the different clans of Quraish, Banu
Hashim was considered the superior one because they shouldered
the dignified responsibility and privilege of al-Siqayah wa al-Rifadah
(feeding and watering the pilgrims during the time of Hajj).
There were, of course, inter-clan jealousy and rivalry, which
sometimes altered their fortune. By the time of the Prophet’s
(PBUH) birth, his grandfather Abdul Muttalib was the chief of
the south-west winds which brings with it a poisonous vapour and where
caravans and armies have occasionally been buried under the shifting sand
dunes, but containing some secret springs and wells to which the Bedouins
are attracted. 3) stretches land along the coast of Red Sea and the Indian
Ocean called Arabia Felix which including Yemen, is generally fertile on the
West and south, Hijaz along the stern coast of the Red sea. The climate as a
whole is dry and hot. There are no rivers and lakes of forests and accord-
ingly very few wild animals.
27
A group of large number of people bound together by blood and the
same ancestors were called a tribe. It was subsequently divided into smaller
groups of clans. Kinship was the most important bond and an individual’s
first loyalty was to his blood according to the nearness of the relationship.
Makkah or the chief of the tribe of the Quraish. Abdul Muttalib
was a respected leader. He had 13 sons. One of them was Abdullah.
He married Hazrat Aminah from the clan of Zuhra. Abdullah did
not live long after the marriage and he died on the way while on
his way back to Makkah from a commercial journey.
His child was born a couple of month after his death.
Muhammad (PBUH) was born in the family of Banu Hashim in the
tribe of Quraish in the city of Makkah in 570 AD. Prophet
Muhammad (PBUH) spent 40 years in Makkah before he proclaimed
himself a Prophet. As an infant, he was taken care of by Halima.28
He was brought back to his mother but barely a year after, she died
on her way back to Makkah from Yathrib29 where she had gone to
visit the grave of her husband along with the child. Prophet (PBUH)
then came under the direct care of his grandfather, Abdul Muttalib.
He also did not live long and died after two years. Now it was the
turn of his uncle Abu Talib. For next 41 years, Muhammad (PBUH)
lived under his protection and care. As a young boy, Prophet
Muhammad (PBUH) often accompanied his uncle Abu Talib on
trading journeys to Syria and even earned a little money by grazing
the sheep of the people of Makkah.
His Marriage
At the age of 25 he was employed by Hazrat Khadija30 (R.A.)
to carry and sell her merchandise. He managed these responsibilities
with utmost honesty and proficiency, earning huge profit. His qualities
left a very good impression on Hazrat Khadija that she asked for his
hand in marriage. The marriage took place in 595 AD.31
28
She belonged to Banu Sa’ad, a tribe living in desert and renowned for its
mastery over the beauty of the language and its eloquence.
29
The old name of Madina
33
A wealthy widow and lady
31
Hazrat Khadija (r. a.) gave birth to two sons and four daughters. Both sons died
in infancy. The elder one was Qasim, after whose name Prophet (pbuh) was
called Abul Qasim. The younger one was Abdullah. The daughters were Zainab
(d. 630AD), Ruqayya (d. 624AD), Umm Kulsum (d. 630AD), and Fatima (d. 632AD).
Divine Inspiration
As a thoughtful person, Muhammad (PBUH) was never
satisfied by the religious environment of al-Kaaba. From his
childhood, he never took part in any form of idol worshipping.
Dissatisfied and disgusted by his people’s attitude and deeds, he
developed a tendency of seclusion and pondered over the
complexities of the universe. His meditation sometimes took
several days. The cave of Hira32 was the place where he spent
most of his time in meditation and it was here that the angel Gabriel
appeared to him and commanded him to read in the name of God.33
This was the beginning of the Wahy. It happened in 610 AD.34 The
coming of revelatio n meant the commencement of the
Prophethood. Gradually, the doubts cleared away and he found
himself ready for the task i.e. inviting the whole humanity to
surrender to Allah’s Will which is “Islam”.35 The first revelation in
the cave of Hira was:
Read! In the name of your Lord, Who created
He created a man from a clot of blood
Read! And your Lord is the most Generous
Who has taught the use of pen
Who taught a man what he knew not.
-Qur’an: 96:1-5
32
Now called mountain Noor, about 3 km away from the then Makkah.
33
The angel asked him to recite, but Muhammad (pbuh) did not understand
the significance of the command. Gabriel repeated his request two more
times than declared Muhammad a messenger of Allah.
35
It was Ramadan; the 9th month of Islamic calendar and by then Prophet
(pbuh) was nearly 40 years old.
35
At first, Prophet (pbuh) himself did not fully comprehend the meaning of
what had happened but Haz. Khadija assured him that it was a message
from Allah and He has chosen him as a Prophet. Warqah bin Naufal, a very
old cousin of Hazrat Khadija and was a great scholar of the old scriptures,
testified to it and even regretted that he would not be in this world to
support him at the time of difficulty and distress.
The period of pause in revelation for six months and
suddenly revelation started: Narrated Jabir bin ‘Abdullah Al-Ansari
(while talking about the period of pause in revelation) reporting
the speech of the Prophet (PBUH):
“While I was walking, all of a sudden I heard a voice
from the sky. I looked up and saw the same angel who
had visited me at the cave of Hira’ sitting on a chair
between the sky and the earth. I got afraid of him and
came back home and said, ‘Wrap me (in blankets).’ And
then Allah revealed the following Holy Verses (of Quran):
‘O you (i.e. Muhammad)! ‘Wrapped up in garments!’
Arise and warn (the people against Allah’s
Punishment),... up to ‘and desert the idols.’ (The Qur’an:
74.1-5) after this the revelation started coming strongly,
frequently and regularly.”
The Beginning of the Mission

In the beginning, the preaching was limited to his family
and friends. So Hazrat Khadija, his wife; Hazrat Ali, his cousin;
Hazrat Zaid bin Harith, his freed slave, and Hazrat Abu Bakr, his
close friend were the first to accept Islam. His early messages
focused on the Oneness of Allah, good deeds, the Day of Judgment,
caring for the poor, orphans and widows. The secret preaching
persisted for almost 3 years until he was asked to call the people
publicly to believe in the Oneness of Allah and worship Him alone.
He began his public preaching by inviting the Makkahns. The
pattern of the reaction was obvious. At first, there was persuasion
to stop the preaching. Subsequently, there came the vocal resistance
that changed into hostility, which resulted in the serious persecution
of weaker Muslims. His direct and honest approach won many
followers and the news of appearance of a Prophet in Makkah
spread even to the far-lands which were not even visited by the
Prophet (PBUH).
As the number of Muslims grew, the Makkahns also came
out with fierce opposition and severe persecution. It compelled
many Muslims to leave Makkah and migrate to Ethiopia. Prophet
Muhammad (PBUH) propagated Islam in Makkah and its vicinity
for almost 13 years but with little success. The 13 years of struggle
in Makkah tells a story of hardship and obstructions, tears and
toil, oppression and persecution. The Muslims, including Prophet
Muhammad (PBUH) were mocked at and the weaker ones were
subjugated to cruel and inhuman treatment. In 619, the Prophet
(PBUH) and his community were forced to stay in the valley
outside Makkah and were socially boycotted by the people of
Makkah for 3 long years. The physical strain the Muslims
experienced during the 3 years, made many of them succumb to
death. Abu Talib and Hazrat Khadija (R.A.), 36 the two most
affectionate and beloved relatives of Prophet Muhammad (PBUH)
passed away immediately after the boycott. This year is
remembered as ‘Aam al-Huzn’ (the year of sorrow).
LIFE AT MADINA
Migration
During, the next 3 years, some people from the oasis of
Yathrib around 500 km north to Makkah visited Makkah for
pilgrimage. They were introduced to Islam by Prophet Muhammad
(PBUH). Tired and torn apart by their own condition of tribal
feud, they found peace and comfort in the teachings of Prophet
Muhammad (PBUH). So, they accepted Islam and invited the
Prophet (PBUH) and his followers to join them in Yathrib and
practice the religion freely. The offer was accepted and gradually
the Muslims began to move towards Yathrib37 in twos and threes
so the Makkan might not notice their absence immediately.
36
His uncle and wife respectively
37
Old name of Madinah
Prophet Muhammad (PBUH) left Makkah secretly with
Hazrat Abu Bakr (R.A.) leaving Hazrat Ali bin Abi Talib (R.A.)38,
behind to settle the trusts and other matters. It was an arduous
journey but they reached Quba, a settlement in the suburb of Yathrib
and stayed there for 5 days.39 Finally, the Prophet (PBUH) entered
Yathrib. This migration took place in 622 AD.
Brotherhood
Upon arrival in Madina, Prophet (PBUH) established a
bond of brotherhood between Ansar40 and Muhajirun.41 One Ansar
would take one Muhajir as his brother and would be responsible
for his housing and feeding until the Muhajir became capable of
looking after himself. This transformed the burden into compassion
and a spirit of fraternity and harmony prevailed between them.
However, very soon the Muhajirun became self-sufficient.
Building the Mosque

Prophet Muhammad (PBUH) immediately built a mosque
after his arrival in Madina. This mosque was called Masjid-e
Nabawi. This mosque was used as a worshipping place as well as
the head quarter of Islamic government. It also served as the
beginning point of Islamic education.
The First Written Constitution of the World

In Madina, the environment for the Muslims was free from
the enemies. However, the danger could loom from many directions
i.e. an attack by the Quraish, al-Mushrikun (polytheist), the Jews,
the Christians, and the hypocrites. Then the Prophet (PBUH) called
a meeting of concerned parties and suggested that there should be
an organized and united defense against any outside attack on
Madina, and that all internal disputes should be resolved within
Madina. Muhammad (PBUH) drafted an agreement with tribal
leaders. It guaranteed religious freedom and mutual respect to all
and required clans to fight together against enemies. So, a treaty
was written and accepted by all citizens of Madina. This is called
the first written constitution of the world.
Battles with Unbelievers in Defense of Islam
The Battle of Badr: It was the 1st battle of Muslims with
unbelievers. It was fought in 624 AD at the place of Badr. The
Muslims defeated the Makkans. This battle proved to be the most
significant step in spreading Islam.
The Battle of Uhud: This battle took place after one year
of the Battle of Badr. It was fought in 625 AD. A fierce battle
followed and the Muslims gained some early advantages but
because of a misunderstanding the situation was reversed and the
Muslims came under a huge pressure. There was confusion and
heavy loss of life as about 70 Muslims had lost their lives. However,
the Quraish did not take the advantage of the situation. When the
evening fell, the disheartened and dejected Muslims came back to
Madina. This battle was lost due to the mistake of the Muslim
archers who had left the pass undefended. Disorder and panic
spread in the Muslim ranks.
The Battle of Trench: This battle took place in 627. By
now, the Quraish had realized that they could not break the Muslims
singlehandedly. Therefore, they took the help of the Jews,
comprising of 10,000 soldiers marched towards Madina. The
Prophet (PBUH) called the Muslims to come forward with the
suggestions. Hazrat Salman Farsi (R.A.), an Iranian companion
advised to dig a trench around Madina in order to defend from
the enemies. The Prophet (PBUH) liked this idea. The Muslims
38
He was 10 years old at that time.
39
Before leaving the place, he built a mosque there. This was the first
mosque in Islam. Now it is known as the mosque of Quba.
40
The helpers
41
The migrated people (Meccans)
were divided into groups and a particular area was assigned to
each group. The trench was dug out. It was 5000 yards long, 7
yards wide that a horse could not jump across, and around 5 yards
deep. When the joint forces of Quraish reached Madina, they got
baffled to see the trench. They had no choice but to remain on the
other side of the trench. The siege lasted for a month. During this
period, the Quraish became uncomfortable, their horses and camels
suffered because of the lack of fodder and they did not find any
opportunity to cross the trench. Ultimately, the battle ended
wit hout fighting.
The Treaty of Al-Hudaibiya

Prophet Muhammad (PBUH) was inspired to make Umrah
(the lesser pilgrimage). The Prophet (PBUH) marched towards
Makkah along with 1400 companions in the year 628. They reached
a place called Hudaibiya42 and camped there. On seeing such a
great numbers, the Makkahns became doubtful about the Muslims’
intent. Then the Makkahn leaders rode to negotiate with the
Muslims. After a long negotiation, the Prophet (PBUH) and the
Makkahns agreed to a 10-year treaty which favoured the Quraish.
This is called The Treaty of al-Hudaibiya,43 in it:
i. There would be no war between the Muslims and the
Makkahns.
ii. The Muslims would go back without performing Umrah
but could come next year to stay for 3 days.
iii. The runaway Muslims would not be returned to Madina.
iv. The Muslims of Madina would have to send back the
escaped Makkahns.
42
Around 20 km away from Makkah
On the way to Madina Surah al-Fath (Ch: 48) was revealed in which Allah
43
called this treaty an open victory for Muslims and soon it proved to be so.
Conquest of Makkah
After 2 years of the Treaty of al-Hudaibiya, the Makkahns
broke the treaty by attacking a group of Muslims. Then in 630,
the Prophet (PBUH) along with 10,000 followers marched towards
Makkah. Without fighting, the Makkahns surrendered to Prophet
Muhammad (PBUH). The Prophet (PBUH) took control of
Makkah and assured their safety; no blood was shed. The
Makkahns were the worst enemies of the Prophet (PBUH), yet
he announced a general amnesty to them. Then the Prophet
(PBUH) purified Ka’bah by breaking 360 idols which were housed
there. He asked Hazrat Bilal (R.A.) to mount the Ka’bah and call
Azan.44 The conquest of Makkah was certainly the most important
consequences of the Treaty of Hudaibiya. This was the
accomplishment of the Prophet’s (PBUH) mission.
The Last Pilgrimage

In 632, the Prophet (PBUH) embarked on his last pilgrimage
to Makkah. It is called the farewell pilgrimage. About 1, 25,000
companions accompanied him. Prophet Muhammad (PBUH)
delivered his last sermon (Khutbah) on the 9th of Dhul Hijjah (12th
and last month of the Islamic year), 10 years after Hijrah (migration
from Makkah to Madina) in the Uranah Valley of Mount Arafat.
His words were quite clear and concise and were directed to the
entire humanity. Some part of that sermon is mentioned here. After
praising and thanking Allah, the Prophet (PBUH) said:
… listen to what I am saying to you very carefully and
take these words to those who could not be present
here today.
O people! Just as you regard this month, this day, this
city as sacred, so regard the life and property of every
44
Azan means call to prayer; this was the first call from the House of Allah
I.e. Kaaba.
Muslim as a sacred trust. Return the goods entrusted
to you to their rightful owners. Hurt no one so that no
one may hurt you. Remember that you will indeed meet
your Lord, and that He will indeed reckon your deeds.
Allah has forbidden you to take usury (interest)...
O People! It is true that you have certain rights with
regard to your women, but they also have rights over
you. Remember that you have taken them as your wives
only under Allah’s trust and with His permission. If
they abide by your right then to them belongs the right
to be fed and clothed in kindness. Do treat your women
well and be kind to them for they are your partners
and committed helpers…
O People! Listen to me in earnest, worship ALLAH,
say your five daily prayers (Salah), fast during the
month of Ramadan, and give your wealth in Zakat.
Perform Hajj if you can afford to…
All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any
superiority over an Arab; also a white has no superiority
over black nor a black has any superiority over white
except by piety (taqwa) and good action. Learn that
every Muslim is a brother to every Muslim and that
the Muslims constitute one brotherhood. Nothing shall
be legitimate to a Muslim which belongs to a fellow
Muslim unless it was given freely and willingly. Do
not, therefore, do injustice to yourselves.
Remember, one day you will appear before ALLAH
and answer your deeds. So beware, do not stray from
the path of righteousness after I am gone.
O People! NO PROPHET OR APOSTLE WILL
COME AFTER ME AND NO NEW FAITH WILL BE
BORN. Reason well, therefore, O People, and
understand words which I convey to you. I leave behind
me two things, the QURAN and my example, the
SUNNAH and if you follow these you will never go
astray.
All those who listen to me shall pass on my words to
others and those to others again; and may the last
ones understand my words better than those who
listen to me directly. Be my witness, O ALLAH, that
I have conveyed your message to your people.
Demise
On the return trip from the pilgrimage, Prophet (PBUH)
became ill and after 3 months he passed away in 632 A. D. he was
buried in Masjid-e Al-Nabawi, Madina.
ETHICAL AND MORAL VALUES

Prophet Muhammad’s (PBUH) ethical and moral values
have inspired not only the Muslims but also the people of other
faiths. No man has ever had such ethical and moral values as he
had. The life of Prophet Muhammad (PBUH) is an open book. He
would always do deeds through which he would seek the pleasure
of God. He was harmed and abused when he invited and called
people to Islam yet he maintained patience and hoped for the
reward of God. He was a living example for all humans to follow.
When his wife Hazrat Ayesha (R.A.) was asked to acquaint about
his manners, she said: His manners are the Qur’an. Throughout
his life he remained modest, honest, truthful and trustworthy
person. He never spoke lie in his life.
Even his arch-opponents acknowledged this fact. His
integrity was never challenged. He always kept his promise and
never broke his words even if it were for a very trivial issue. Once
he promised a man that he would wait for him until the man came
back. The man forgot and did not return. The Prophet (PBUH)
kept waiting for him at the same place. The man remembered the
promise after a long delay and came running. He found the Prophet
(PBUH) there who did not complain but only commented that it
was a long wait. He was very humble and modest, always ready
to help poor, orphans, widows and old and weak people. He had
a forgiving nature. He never took revenge for his own self.
He would busy himself in remembrance of God; he would
not talk in vain. He would lengthen his prayers and shorten the
speech. He would not hesitate to help and take care of the needs
of a needy, poor and widow. He was far from being arrogant. If a
slave invited him, he would accept the invitation. He always sat
among his friends as if he were an ordinary person among them.
He himself used to repair his shoes, sew his dress and check his
own dress, milk sheep. He always carried out his own affairs and
helped others in collective duties. Ayesha (R.A.) was once asked
about how the Prophet (PBUH) behaved with his family. She said:
“He helped and assisted his family members with their
chores; but when the call to prayer was heard, he would
[stop everything and] leave to attend the prayers.”
The Prophet (PBUH) was the most just, the most decent,
the most truthful at speech, and the most honest of all even his
enemies attested to his truthfulness and noble qualities. Abu Jahl,
who was one of the harshest enemies of Islam, once said: “O
Muhammad! I do not call you a liar! But I do not have faith in
what you have brought.” Before the Prophethood he was
nicknamed Al-Ameen (the trustworthy) and Al-Sadiq (the truthful)
even the pagans of Makkah who were openly hostile towards him
would entrust their valuables with him. The Messenger of God
(PBUH) was the epitome of patience. His patience was severely
tested when he lost his loved ones. His wife Khadija, his uncle
Hamzah and Abu Talib passed away. He was unlike everybody;
the more he was hurt, the more gentle and patient he became. He
did not consider himself superior to others not even to his slaves
as far as food or clothes were concerned. Whoever served him
would be served by him too.
Once he was travelling with his Companions and when
it was time to have food prepared, he asked them to
slaughter a sheep. A man said: ‘I will slaughter it,
“another said: ‘I will skin it out, “A third one said” ‘I
will cook it, “So, Prophet said: ‘I will collect wood for
fire. “They said: ‘No. We will do that work.” “I know
that you can do it for me, but I hate to be privileged.
Allah hates to see a servant of His privileged to others.
“So, he went and collected firewood.”
Prophet Muhammad (PBUH) used to consider and respect
other people’s feelings regarding their traditions and customs. With
such a strong and upright character and noble action he has no
parallel in the world history.
CHAPTER 4
THE PIOUS CALIPHATE: BRIEF INTRODUCTION
1. Hazrat Abu Bakr (R.A.)
2. Hazrat Umar (R.A.)
3. Hazrat Usman (R.A.)
4. Hazrat Ali (R.A.)
HAZRAT ABU BAKR (573 – 634 AD)

Hazrat Abu Bakr (R.A.) was born in 573 A.D. at Makkah.
He belonged to a respectable family of Banu Tamim.45 His parents
named him Abdul Kaaba.46 When he became a Muslim, the Prophet
(PBUH) changed his pagan name to Abdullah. Abu Bakr was his
patronymic name which became so famous that most of the people
did not know his real name. His father’s name was Usman who
was known by his patronymic name Abu Qahafah. His mother’s
name was Salma but she was also known by her patronymic name,
Umm-ul Khair. From early years, Abu Bakr was known for good
and upright nature. He was honest and truthful. These things won
him respect among the people. His goodness also won him the
friendship of young Muhammad (PBUH). The two became fast
friends in early boyhood. When he grew up, Abu Bakr became a
rich merchant. But he used to be very kind-hearted. When he saw
someone in trouble, his heart melted and he did his best to help
45
A branch of Quraish Tribe.
46
which means the servant of the Kaaba.
him. He was so honest in his dealings that people kept their money
with him. Above all, Abu Bakr (R.A.) had a sincere heart and a
firm will.
Acceptance of Islam
Abu Bakr (R.A.) was always very close to the holy Prophet
(PBUH). He knew him better than any other man. After the first
revelation, the holy Prophet (PBUH) told him what had happened
with him at Mount Hira. He told him that Allah had made him His
Messenger. Abu Bakr did not stop to think. The moment the
Prophet (PBUH) put Islam before him, he accepted it without
any hesitation. He was the first adult male to accept Islam. After
his conversion to Islam he received the title of “As-Siddiq”.47
His Service to Islam

As soon as he became a Muslim, he began to preach Islam
to others. He had many friends. The friends knew that Abu Bakr
was sincere and truthful. They knew he would never support a
wrong cause. He called them to Islam and they became Muslims.
Among them were men like Hazrat Uthman, Hazrat Zubair, Hazrat
Talha, Hazrat Abdur Rahman bin Auf, and Hazrat Sa’ad bin Abi
Waqqas. These men later became the pillars of Islam. One day the
holy Prophet (PBUH) was saying his prayers in the Kaaba. Abu
Jahl and some other chiefs of Makkah were sitting in the courtyard
of the Kaaba. Abu Jahl took a long piece of cloth. He put it around
the holy Prophet’s neck. Then he twisted it hard. He was going to
strangle the Messenger of Allah to death. Hazrat Abu Bakr
happened to see this from a distance. He ran to the help the Prophet
(PBUH) and pushed Abu Jahl aside and took off the cloth from
around the holy Prophet’s neck. Thereupon, Abu Jahl and other
enemies of Islam came down upon Abu Bakr. They beat him very
much. Abu Bakr’s wealth came to the rescue of many helpless
47
Means the truthfull.
48
Muslim slaves. Hazrat Bilal (R.A.) was one of such slaves. One
day Haz. Abu Bakr at bought Bilal at an exorbitant price and set
him free. Hazrat Abu Bakr (R.A.) moved to Madina along with
Prophet Muhammad (PBUH) in 622 AD. He took part in all the
battles the holy Prophet had to fight. Throughout his life, he fought
bravely under the banner of the Prophet (PBUH). After Makkah
was conquered, the Prophet sent Abu Bakr to Makkah to lead the
Hajj on behalf of him.
Election of Hazrat Abu Bakr As The 1st Caliph
The news of the Prophet’s (PBUH) death came as a
stunning shock to everyone. The Prophet did not nominate a
successor.49 The first problem before the people was the election
of a new leader. The two big groups among Muslims were the
Muhajirin (refugees from Makkah) and the Ansar (helpers or the
people of Medina). The Ansar gathered together at Thaqifa Bani
Saida, their meeting place, near the house of Sa’ad bin Abada.
The talk naturally centered on the election of a Caliph. After a
long conversation, Abu Bakr was made Caliph by the general
consent of the people. On the following day, Abu Bakr spoke to
the gathering as follows:
“O people! I have been elected your leader, although I
am not better than anyone from among you. If I do
any good, give me your support. If I go wrong, set me
right. Listen, truth is honesty and untruth is dishonesty.
The weak among you are powerful in my eyes, as long
as I do not get them their due, Allah willing. The
48
He was the slave of Umayya bin Khalf. Umayya was a heartless man. He
would strip Bilal of all clothes, make him lie on the burning sand at mid-day
and then lash him mercilessly. Despite this torture Bilal would go on saying,
“Allah is one! Allah is one!” Bilal afterwards became the well-known
“Muazzin” (one who gives the call for prayer) at the Prophet’s Mosque.
49
Hidayatullah, M. Principles of Mahomedan Law, N.M. Tripathi Private
Ltd., Bombay, 1972, p. Xiii
powerful among you are weak in my eyes, as long as I
do not take away from them what is due to others, Allah
willing. Listen, if people give up striving for the cause
of Allah, Allah sends down disgrace on them. If a
people become evil doers, Allah sends down calamities
on them. Listen, you must obey me as long as I obey
Allah and His Messenger. If I disobey Allah and His
Messenger, you are free to disobey me.”
His Reign As A Caliph (632 – 634)
Abu Bakr (R.A.) was Caliph for only two years, three months
and ten days. This was a relatively short period of time in the life of
people. During this short period, Hazrat Abu Bakr was able to do
great things for Islam. These achievements have made his name
immortal. In short, he showed the world what government of the
people, for the people, and by the people really meant. Neither the
East nor the West had ever witnessed such a form of government
before. After the death of the Holy Prophet (PBUH), Hazrat Abu
Bakr soon found the country in the grip of a civil war. The Arabs
were on all sides rising in rebellion. Apostasy and disaffection raised
their heads. Christians and Jews were filled with unrest. Some
Muslim tribes refused to pay Zakat. Some disbelievers declared
themselves to be prophets like Taliaha and Musailmah were one of
the most cunning of all imposters. There were many problems and
much confusion. Hazrat Abu Bakr (R.A.) faced all these with
courage and firm faith. Arabia was brought under control within
less than a year. During his short rule, the Arabian army saw several
victories. One of the greatest services rendered to Islam by Haz.
Abu Bakr was the collection of the Holy Qur’an.
Death
Hazrat Abu Bakr (R.A.) ruled for 2 years and 3 months.
After an illness of two weeks, he passed away in 634 AD. According
to his wish, he was buried by the side of the Prophet (PBUH).
HAZRAT UMAR FARUQ (584 – 644)
Hazrat Umar (R.A.) was born in Makkah in 584. He
belonged to the clan of Banu Adi, which was responsible for
arbitration among the tribes. His father was Khattab ibn Nufayl
and he was a high-class merchant and would help his father’s
business. His mother was Hantama bint Hisham. Despite literacy
being uncommon in pre-Islamic Arabia, Umar learned to read and
write in his youth. Though not a poet himself, he developed a love
for poetry and literature. According to the tradition of the Quraish,
he learned martial arts, horse riding and wrestling. He was tall,
physically powerful and was soon to become a renowned wrestler.
Umar was also a gifted orator, and due to his intelligence and
overwhelming personality, he succeeded his father as an arbitrator
of conflicts among the tribes. In addition, Umar followed the
traditional profession of the Quraish. He became a merchant and
made several journeys to Rome and Persia, where he is said to have
met various scholars and analyzed the Roman and Persian societies
closely. Drinking alcohol was very common among the Quraish,
and Umar was also fond of drinking in his pre-Islamic days.
Acceptance of Islam
In 610, Muhammad (PBUH) started delivering the message
of Islam. Umar, alongside others in Makkah, opposed Islam and
threatened to kill Muhammad (PBUH). Umar was the first man
who intended to murder the Prophet (PBUH) in order to finish
Islam. On his way to kill Muhammad, Umar met his best friend
Nuaim.50 When Umar informed him that he had set out to kill
Muhammad, Nuaim feared, so in order to divert his attention, he
told Umar about his own house where his sister and her husband
1
Who had secretly converted to Islam but had not told Umar.
had converted to Islam. Upon arriving at her house, Umar found
his sister and brother-in-law Saeed bin Zaid reciting the verses of
the Quran from Surah Ta-ha. He started quarrelling with his
brother-in-law. When his sister came to rescue her husband, he
also started quarrelling with her sister. They still kept on saying
“you may kill us but we will not give up Islam”. Upon hearing
these words, Umar slapped his sister so hard that she fell to the
ground bleeding from her mouth. When he saw what he did to his
sister, he calmed down out of guilt and asked his sister to give him
what she was reciting. His sister replied in the negative and said,
“You are unclean, and no unclean person can touch the Scripture.”
Then Umar washed his body and then began to read the verses
that were:
“Verily, I am Allah: there is no God but Me; so serve
Me (only), and establish regular prayer for My
remembrance”
-The Qur’an: 20:14
He wept and declared:

“Surely this is the word of Allah, and I bear witness
that Muhammad is the Messenger of Allah.”
He then went to Muhammad (PBUH) with the same sword
he intended to kill him with and accepted Islam in front of him and
his companions. Umar converted to Islam in 616 AD. Umar’s
conversion to Islam added more power to the Muslims and to the
Islamic faith in Makkah. It was after this event that the Muslims
offered prayers openly in Kaaba for the first time.
Election of Hazrat Umar As The 2nd Caliph

Hazrat Abu Bakr (R.A.) was fully aware of Umar’s (R.A.)
power and ability to succeed him. Hazrat Umar was well known
for his extraordinary will power, intelligence, political astuteness,
impartiality, justice and care for poor and underprivileged people.
Abu Bakr before his death called Hazrat Usman (R.A.) to write
his will in which he declared Umar as his successor.51 With the
consent of all the companions Hazrat Umar was elected as the
second Caliph of Islam.
His Reign As The Caliph (634 - 644)

Hazrat Umar (R.A.) proved to be one of the most powerful
and influential Muslim caliphs in history. Under his leadership, the
Rashidun Empire expanded at an unprecedented rate pace, ruling
the whole Sasanian Empire52 and more than two thirds of the
Byzantine Empire.53 During his reign, the Muslims conquered
Persia, Syria, Palestine, and Egypt. The empire of Umar was
divided into provinces and some autonomous territories. The
provinces were administered by the provincial governors or Wali.
The selection of which was made personally by Umar. Provinces
were further divided into districts and there were about 100 districts
in the empire. Each district or main city was under the charge of a
junior governor or Amil, usually appointed by Umar himself, but
occasionally they were also appointed by the provincial governor.
Other officers at the provincial level were:
1. Katib, the Chief Secretary
2. Katib-ud-Diwan, the Military Secretary
3. Sahib-ul-Kharaj, the Revenue Collector
4. Sahib-ul-Ahdath, the Police Chief
5. Sahib-Bait-ul-Mal, the Treasury Officer
6. Qaazi, the Chief Judge
51
Abu Bakr is reported to have said to the high-ranking advisers: Umar’s
strictness was there because of my softness when the weight of Caliphate
will be over his shoulders he will remain no longer strict. If I will be asked
by the God to whom I have appointed my successor, I will tell him that I
have appointed the best man among your men.
52
Persian empire or Iranian empire.
53
Roman empire
Every appointment was made in writing. On assuming
office, the Governor was required to assemble the people in the
main mosque, and read the instrument of instructions before them.
Umar’s general instructions to his officers were: “Remember, I
have not appointed you as commanders and tyrants over the
people. I have sent you as leaders instead, so that the people may
follow your example. Give the Muslims their rights and do not
beat them lest they become abused. Do not praise them unduly,
lest they fall into the error of conceit. Do not keep your doors
shut in their faces, lest the more powerful of them eat up the
weaker ones. And do not behave as if you were superior to them,
for that is tyranny over them.”
When Basra was established during Umar’s period, he
started building some canals for supplying drinking water and
irrigation. He began building two important canals linking Basra
to the Tigris River. These were al-Ubulla River and the Ma’qil
River. In order to minimize the chances of corruption, Hazrat Umar
made it a point to pay high salaries to the staff. Under Umar the
empire was divided into the following provinces.
1. Arabia was divided into two provinces; Makkah and
Madina
2. Iraq was divided into two provinces; Basra and Kufa
3. Persia was divided into three provinces; Khurasan,
Azerbaijan, and Faras.
4. Egypt was divided into two provinces; Upper Egypt and
Lower Egypt
5. Umar divided Palestine in two provinces; Aylya and Ramlah
6. Syria was a province
7. In the upper reaches of the Tigris and the Euphrates; Jazira
was a province
Hazrat Umar (R.A.) was a pioneer in some affairs:
1. He was the first to introduce the public ministry system,
where the records of officials and soldiers were kept. He
also kept a record system that had the messages he sent to
Governors and heads of the states.
2. He was the first to establish Baitul Maal,54 a financial
institution and started annual allowance for the Muslims.
A year later, he also started allowance for children, poor,
underprivileged and old non-Muslim citizens of the empire.
3. He was the first to appoint police forces to keep civil order.
4. He was the first to establish army as a state department.
5. He was the first to discipline the people when they became
disordered.
6. He was the first to introduce the Islamic Calendar.55 He
decreed that the Islamic calendar should be counted from
the year of the Hijra of Muhammad from Makkah to
Madina.
Hazrat Umar (R.A.) is regarded as one of the greatest
political reformers in history. He began to build the political
structure that helped together the vast empire that was being built.
He undertook many administrative reforms and closely oversaw
public policy. He established an advanced administration for the
newly conquered lands, including several new ministries and
bureaucracies, and ordered a census of all the Muslim territories.
During his rule, the garrison cities of Basra and Kufa were
founded. In 638, he extended and renovated the Masjid al-Haram
(Ka’bah) in Makkah and the Masjid al-Nabawi (Mosque of the
Prophet) in Madina. Umar also ordered the expulsion of the
54
It was established in 641 AD.
55
It was in the year 639 AD.
Christian and the Jewish communities of Najran and Khaybar
allowing them to reside in Syria or Iraq. He issued orders that
these Christians and Jews should be treated well and allotted them
the equivalent land in their new settlements. Umar also forbade
non-Muslims to reside in the Hejaz for longer than three days.
He was an expert Islamic jurist and is best known for his
pious and just nature, which earned him the title Al-Faruq (the
one who distinguishes between right and wrong). It is widely
believed that Umar stressed more on consolidating his power and
political influence in the conquered land, rather than pursuing
conquests. In 638, after the conquest of Syria, Umar dismissed
Khalid, his most successful general, owing to his ever-growing
fame and influence. He was quoted as doing this because he wanted
the people to know that victory came from God, not from the
general. The military conquests were partially terminated between
638–639 during the years of great famine and plague in Arabia
and Levant respectively. During his reign, Levant, Egypt,
Cyrenaica, Tripolitania, Fezzan, Eastern Anatolia, almost whole
of Sassanid Persian Empire including Bactria, Persia, Azerbaijan,
Armenia, Caucasus and Makran were annexed to Islamic Empire.
According to one estimate, more than 4050 cities were
captured during these military conquests. Prior to his death in
644, Umar had ceased all military expeditions apparently to
consolidate his rule in Egypt and the newly conquered Sassanid
Empire. At his death in November 644, his rule extended from
present day Libya in the west to the Indus R iver in the east and
the Oxus River in the north. As a leader, Umar was known for his
simple and austere lifestyle rather than adopting the pomp and
display affected by the rulers of the time.
Death
When Umar (R.A.) went to the mosque to lead a prayer, a
Persian Christian named Abu Lulu Feroze, who had a grudge
against Umar on a personal matter, attacked him with a dagger
and stabbed him several times. Umar reeled and fell to the ground.
Umar died in the first week of Muharram in 644 AD and was
buried by the side of the Holy Prophet (PBUH).
HAZRAT USMAN (574 – 656 AD)

Usman (R.A.) was born in 574 AD in Makkah. His father’s
name was Affan ibn Abu al-Aas. Arwa bint Kariz was his mother.
His grand-daughter Baiza was a daughter of Abdul Muttalib and
therefore, an aunt of the Holy Prophet (PBUH). Usman belonged
to the Umayya branch of the Quraish. Banu Umayya was thought
to be the equal to Banu Hashim. The national flag of the Quraish
was in their keeping. When Usman grew up, he became a cloth
merchant. His business grew rapidly and he came to be a top
businessman of the city. He often visited Syria in connection with
his business. Flourishing business brought him both wealth and
position. However, Usman was an extremely kind hearted man.
He regarded wealth as a means of helping others. If money could
remove suffering, Usman was always ready to spend.
Acceptance of Islam
It was Abu Bakr (R.A.) who won Usman (R.A.) for Islam.
He and Usman were great friends. The Holy Prophet (PBUH)
belonged to Banu Hashim and Usman belonged to Banu Umayya.
There was old rivalry between the two tribes. However, it did not
keep Usman away from accepting the truth. As soon as he heard
the message of Islam, he accepted it. He was then 34. He was one
of the first Muslims. By becoming a Muslim, Usman drew upon
himself the anger of his relatives. His uncle, Hakam tied his hand
and foot and beat him, and then locked him in a dark room. The
Quraish who once loved Usman now became his enemies. This
made Usman feel miserable. He went to the Holy Prophet (PBUH)
56
and sought permission to migrate to Abyssinia (Ethiopia) with
his wife Ruqayya57 in 614 A.D. They were the first Muslims to
leave for Abyssinia for the cause of Islam. After a couple of years,
when migration from Makkah began, Usman and his wife Ruqayya
too emigrated to Madinah. At this time Usman’s wife, Ruqayya,
suffered from malaria and then caught smallpox. Ruqayya died
during the time the Battle of After. Afterwards the Prophet (PBUH)
married his second daughter Umm Kulsum to Usman.
His Service to Islam
Hazrat Usman (R.A.), a very close and trustworthy
companion of Prophet Muhammad (PBUH), occupies an
outstanding position in the history of Islam. His unprecedented
generosity for the cause of Islam and the welfare of the Muslims
earned him the honorable title of ‘Ghani’ meaning all sufficient,
which became an integral part of his name. He was one of the men
who wrote portions of the Qur’an as they were revealed. He was
also one of the 10 companions whom the holy Prophet (PBUH)
gave the good news of the Paradise. He fought by the side of the
Prophet (PBUH) in all battles except the Battle of Badr. In one of
the expeditions, he arranged food for 1000 camels and 50 horses.
In the 6th year of Hijra, the Treaty of Hudaibiya was signed in
which Usman played an important role in the peace talks. It was
he who was sent by the Holy Prophet (PBUH) to contact the
Quraish.
For the cause of Islam he migrated to Abyssinia and then
Madinah. When the Muslim refugees first came to Medina, they
had great difficulty in getting drinking water. There was just one
well-Bi’r Rooma but it was owned by a Jew. The Jew would not
allow the refugees to get water from it. So the holy Prophet
(PBUH) said: “who is there that will buy this well for the Muslims?
56
The land of the kind Christian king Najashi
57
Prophet’s daughter
Allah will reward him a fountain in Paradise.” Afterwards, Usman
brought the well for 20,000 dirhams and gave it away for the free
use of the Muslims.
When the Muslims grew in numbers, the Prophet’s Mosque
became too small for them. The holy Prophet (PBUH) said: “Who
will spend money for the extension of the mosque?” Usman again
came forward. He bought the adjoining piece of land for the
extension. He was one of the advisors of Abu Bakr and Umar
during their Caliphate.
Election of Hazrat Usman As The 3rd Caliph
Hazrat Umar (R.A.), on his deathbed decided to appoint
his successor. Umar finally appointed a committee comprising 6
persons to choose a Caliph from among its members. Hadrat Umar
also directed if someone forcefully declares himself a Caliph
without the general consent of Muslims, in that case they may kill
him. The electors were to meet and finish their task within three
days of Umar’s death. Such was the will of the late Caliph.
1. Abdur Rahman Bin Auwf
2. Sa’ad Bin Abi Waqqas
3. Talha Ibn Ubaidullah
4. Uthman Bin Affan
5. Ali Ibn Abi Talib
6. Zubair Ibn al-Awwam
The electors met. Talha had been out of Medina for some
days, so he could not attend the meeting. The council of electors
had a long sitting. Ultimately, Usman was chosen and made the
third Caliph of Islam.
His Reign As A Caliph (644 – 656 A. D.)
With the installation of Hazrat Usman (R.A.) as a Caliph,
a new chapter was added in the Muslim history. During his
caliphate, the large Muslim empire was further extended and large
territories like in the East from Ghazni to Kabul, in the North
East Asia and North Africa Armenia, Azerbaijan, Turkistan,
Khurasan (present day in Afghanistan), Faras (Iran) and Tunisia.
The Muslims are seen establishing their navy both in Syria and
Egypt and undertaking naval expeditions. In the year 31 A.H., the
Arabs fought their first naval battle. Constantine was now the
emperor of Byzantium. He made a daring bid to take back
Alexandria. A fleet of 500 ships sailed off to Egypt. A terrible
naval battle took place. It was the first experience of sea-fighting
for the Arabs. This fateful sea battle laid the foundation of Muslim
sea power.
It was during his caliphate that the Island of Cyprus in the
Mediterranean – the first Muslim overseas land – was won in 649
A. D. Another island, Sicily, was also attacked. The administrative
set-up was almost the same as initiated during the caliphate of
Hazrat Abu-Bakr (R.A.) and fully developed in the reign of Hazrat
Umar. The Majlis-e-Shura (Council of Consultation) was the
supreme body to take decisions on all important and policy matters
concerning the state. The whole empire was divided into provinces
each headed by a Wali (Governor). The Walis and other important
state functionaries appointed during the caliphate of Hazrat Umar
(R.A.) were retained on their posts. However, Syria, Damascus,
Jordan, and Palestine were consolidated under the governorship
of Amir Muawiyah (R.A.). On Fridays in the Mosque of the Holy
Prophet (PBUH), everyone had a free access to him where on
one hand he received the latest information concerning the state
affairs and on the other listened to the complaints against the state
functionaries.
In case of grievances received against any government
dignitary posted in any of the provinces, he deputed some trusted
persons for investigation on the recommendation of the Majlis-e-
Shura. The weal of the people had always been his main concern.
For public convenience, roads, bridges, inn, markets, and mosques
were built, wells and canals were dug. An embankment was also
constructed to check inundation of the Mosque of the Holy
Prophet. For the military requirements, vast pastures were
developed and maintained for horses and camels. It was during
his period that the Muslim navy was also developed and shipyards
were established to repair and manufacture warships. When Hazrat
Usman (R.A.) came to know of about divergent mode of reciting
the Holy Quran in the different parts of the Muslim Empire, he
after obtaining the Holy Quran which was compiled during the
caliphate of Hazrat Abu-Bakr and was kept in the custody of Hazrat
Hafsa, assigned the job of transcribing its copies to Zaid- ibn-
Sabit and the copies prepared were sent to the provinces. Thus,
he earned another title of ‘Jam-e-Quran’. Original copies exist to
this day in Istanbul and Turkey.
In 651, the first Islamic coins were struck during the
caliphate of Usman. However, these were the Persian dirhams
that had an image of the Persian emperor Yazdgerd III with the
addition of the Arabic sentence Bismillah (in the name of Allah).58
Under Umar, Egypt was divided into two provinces, Upper and
Lower Egypt. Uthman made Egypt one province and created a
new province for Efriqya.59
Under Umar, Syria was divided into two provinces but
Uthman made it one province. During Usman’s reign, the empire
was divided into 12 provinces. These were:
1. Madinah
2. Makkah
3. Syria
4. Egypt
58
However, the first original mint of the Islamic dirham was done in 695 A.
D. during Umayyad period.
59
lit. “Africa”, signifying North Africa
5. Efriqya
6. Yemen
7. Kufa
8. Basra
9. Jazira
10. Faaras
11. Azerbaijan
12. Khorasan
The provinces were further divided into districts60 and each
district or the main city had its own Governor, Chief Judge and
Amil (tax collector). The governors were appointed by Uthman
and every appointment was made in writing. At the time of
appointment, an instrument of instructions was issued with a view
to regulating the conduct of the governors. On assuming office,
the governor was required to assemble the people in the main
mosque, and read the instrument of instructions before them.
Death
Hazrat Usman’s reign lasted for 12 years. During the first
half of his reign, the administrative machinery remained unchanged,
and peace prevailed throughout the state but in the second half of
his caliphate was marked with rebellion61 and certain changes had
become inevitable particularly in Kufa and Basra. During the last
days of his reign, some political upheaval erupted. The miscreants,
gathering in Madinah, had besieged his house at a time when a
large number of the Muslims had gone for Hajj. The rebels entered
the house and struck him while he was reciting the Holy Quran.
He was caught and assassinated by two Egyptians. His wife Nailah
while trying to save him lost her fingers. The drops of his blood
There were more than 100 districts in the empire.

60
61
According to many historians those rebels were the companions of
Abdullah bin Saba, the Jewish convert.
fell on the Quran and he died as a martyr in 656 A. D. The
supporters of Usman insisted that the body should be buried in
Jannat al-Baqi. They later buried him in the Jewish graveyard
behind Jannat al-Baqi. Some decades later, the Umayyad rulers
demolished the wall, separating the two cemeteries and merged
the Jewish cemetery into the Muslim one to ensure that his tomb
was now inside a Muslim cemetery.
HAZ ALI (599 – 661 AD)

Hazrat Ali (R.A.) was born in the Holy Kaaba at Makkah
in 599 A. D. Both the Holy Prophet (PBUH) and Hazrat Ali
belonged to Hashemites.62 Ali’s father was Abu Talib bin Abdul
Muttalib.63 Hazrat Ali’s mother was Fatima bint Asad. She was
also the aunt of the Holy Prophet, being the wife of Abu Talib, the
Prophet’s paternal uncle. When she was pregnant, she promised
Muhammad (PBUH) to make over to him whatever child was
born to her, be it male or female. Abu Talib had a very large family.
He was rather a poor man. When Ali was born, the Holy Prophet
(PBUH) was a grown up man. He had wife and children. So he
took Ali when he was only 5 years old to his own home and brought
him up like his own son.64 He did this to ease the financial burden
on the shoulders of his loving uncle Abu Talib. Ali had two brothers,
Ja’far and Aquil. Hazrat Muhammad devoted all his time and
attention towards nurturing the child Ali with utmost love and
affection, instilling in him both knowledge and noble morals.
Therefore, he grew up in the atmosphere of virtue and piety. This
62
The clan of Bani Hashim
63
The chief of the Hashemite; Prophet’s father Abdullah and Ali’s father
Abu Talib were real brothers, and
their father was Abdul Muttalib. Thus the Holy Prophet and Hazrat Ali were
cousins.
64
Then, Imam Ali was five years old.
early training left a lasting effect on Ali’s mind. It gave him a keen
vision and a passionate love for truth. He never prostrated himself
before the idols nor did he worship them.
Acceptance of Islam
Ali (R.A.) was over nine years of age when the Holy Prophet
(PBUH) was called to the Divine Mission. One day Ali saw his
cousin and his wife put their foreheads on the ground. They were
uttering praises of Allah, the Almighty. Ali looked on in amazement.
Never before had he seen anybody saying prayers in this manner.
When the prayer was over, Ali asked his cousin what the strange
act that meant. “We were worshipping Allah, the One,” the Holy
Prophet said, “I advise you to do the same. Never bend your head
before Lat, Uzza or any other idol.” He started thinking over the
matter. Next morning Ali came and accepted Islam. He was the first
youth to join the fold of Islam. It was 610 A.D.
His service to Islam

During the boycott of the Muslims in Makkah, Ali (R.A.)
stood firmly in support of Muhammad (PBUH). In 622, during
migration to Medina, Ali risked his life by sleeping in Muhammad’s
bed to impersonate him and ruin an assassination plan so that
Muhammad could escape in safety.65 Ali then went to Medina with
his mother, Muhammad’s daughter Fatimah and two other women.
Ali was 22 or 23 years old when he migrated to Madina. When
Muhammad was creating bonds of brotherhood among his
companions, he selected Ali as his brother. With the exception of
the Battle of Tabouk, Ali took part in all battles and expeditions
fought for Islam.66
65
Ali risked his life by staying in Mecca to carry out Muhammad’s instructions
to restore to their owners all the goods and properties that had been kept
with Muhammad for safekeeping.
66
Ali was the hero of many a battle fought in the lifetime of the Prophet. Ali
led parties of warriors on raids into enemy lands. He used a bifurcated sword
In 623, Muhammad (PBUH) gave his daughter Fatimah
Zohra to Ali in marriage.67 Muhammad designated Ali as one of
the scribes who would write down the text of the Quran. He was
instructed to write down the Treaty of Hudaibiya.68 Ali was sent
to Yemen one year later to spread the teachings of Islam. He was
also charged with settling several disputes and putting down the
uprisings of various tribes. Another part of Ali’s life started in 632
after the death of Muhammad and lasted until the assassination of
Usman Ibn Affan, the third caliph in 656. During those 24 years,
Ali neither took part in any battle or conquest, nor did he assume
any executive position. He withdrew from political affairs,
especially after the death of his wife, Fatima Zohra. He used his
time to serve his family and worked as a farmer. Ali dug a lot of
wells69 and planted gardens near Madina and endowed them for
public use. Ali compiled a complete version of the Quran, mus’haf,
six months after the death of Muhammad. Ali was extremely active
in his service as his secretary and deputy, serving in his armies, the
bearer of his banner in every battle, leading parties of warriors on
raids, and carrying messages and orders.
known as Zulfiqar. Ali was prominent at the Battle of Uhud. He was

commander of the Muslim army in the Battle of Khaybar. Following this battle
Mohammad gave Ali the name Asadullah, which in Arabic means “Lion of
Allah”. In the battle of Badr, Ali’s sword did real wonders. According to Arab
practice, three of the bravest warriors of the Quraish came out for single
combat. Ali killed two of them. This struck terror in the heart of the enemy
68
At the beginning they were extremely poor. For several years after his
marriage, Fatimah did all of the household work by herself. The shoulder
on which she carried pitchers of water from the well was swollen and the
hand with which she worked the hand mill to grind corn was often covered
with blisters. Fatimah vouched to take care of the household work, make
dough, bake bread, and clean the house; in return, Ali vouched to take care
of the outside work such as gathering firewood, and bringing food.
69
The peace treaty between Muhammad and the Quraish in 628
Election of Hazrat Ali As The 4th Caliph
Hazrat Ali (R.A.) was elected as the Caliph in the most
critical period of Islamic history. The martyrdom of Hazrat Usman
necessitated to select a new Caliph. This met with difficulties since
the rebels were divided into several groups comprising the
Muhajirun, Ansar, Egyptians, Kufans and Basrites. There were
three candidates Hazrat Ali, Hazrat Talha and Hazrat Zubair. Some
of Muhammad’s (PBUH) companions tried to persuade Hazrat
Ali in accepting the office, but he turned down the offer. Hazrat
Talha and Zubair also refused the offer of the caliphate. Therefore,
the rebels warned the inhabitants of Madina to select a Caliph
within one day, or they would take drastic action. In order to
meet the deadlock, the Muslims gathered in the Mosque of the
Prophet on June 18, 656 to appoint the Caliph. Initially, Ali refused
to accept simply because his most vigorous supporters were the
rebels. However, some notable companions of Muhammad, in
addition to the residents of Madina urged him to accept the offer.
For the cause of Islam and peace Hazrat Ali finally agreed and
accepted the Caliphate. Thus, he became the 4th Caliph of Islam in
656 A. D.
His Reign As A Caliph (656 - 661)

Soon after his election, Ali shifted the capital of the Muslim
State from Madina to Kufa in Iraq in 656 A. D.70 The period of
Hazrat Ali’s Caliphate extending to 4 years and about 9 months,
was marked with chaos and civil war. His rule was characterised
by a series of revolts for the first time in the history of Islam.
Hazrat Ali was in a very difficult situation. Therefore, his first
task was to create an atmosphere of peace in the state. But the
insurgents never wanted peace. They worked on both sides. On
the one side they created trouble and made it difficult for Hazrat
Ali to find out the assassins, and on the other hand they sent their
agents to Syria to incite Banu Umayya (Hazrat Usman’s family),
especially Hazrat Amir Muawiyah to stick to his demand for
avenging Hazrat Usman’s assassins.
Their main aim was to let the Muslims fight among
themselves so that they might prosper. Hazrat Ali knew all this
but was unable to take any stern action because of the fear of
spreading civil war among the Muslims. Hazrat Ali faced these
problems with extraordinary courage. He never had full support
even from his friends in Kufa but still remained firm in his position.
However, he could never trace the real assassins of Hazrat Usman.
Another problem faced by Hazrat Ali was the Kharijite Movement.
They were the extremists who misled a number of innocent
Muslims. Hazrat Ali dealt with them with an iron hand. He realised
that if they were not wiped out in the beginning, they would mislead
future generations. He succeeded in destroying their strong hold.
However some of them, who escaped, went underground but they
had never been in a strong position. Hazrat Ali tried his best to
unite the Muslims and bring them back on one platform but he
could not succeed.71 Ali was not only the Holy Prophet’s cousin
and son in law, but also the second person to believe in him at the
tender age of nine. Ali was brave, courageous and a model of
simplicity. He never had any servant or maid in the house and he
and his wife, Fatimah, did all the house work themselves. He led a
pure and unselfish life. When the responsibility of the Caliphate
fell on his shoulders, he fulfilled it in the best interest of Islam.
During, his brief rule of about 4 years and 9 months, Hazrat Ali
had to deal with mostly corruption and rebellion.
First Fitna72: Battle of Camel (Jang-e Jamal)

Battle of Camel (656 A. D.): After Hazrat Usman’s
assassination, Hazrat Talha (R.A.) and Hazrat Zubair (R.A.)
demanded from Ali that assassins of Usman must be caught and
70
After leaving Madina in 656 A.D. Ali never had the opportunity to visit
that place again in his life.
killed. But when Ali did not comply with their demand, they
advanced towards Basra in Iraq to raise an army. On the way they
met Hazrat Ayesha (R.A.), the wife of the Holy Prophet (PBUH),
who was returning from the pilgrimage. She was shocked to learn
about the murder of the pious Caliph and decided to join Hazrat
Talha and Hazrat Zubair in an effort to punish the assassins. The
three marched towards Basra at the head of a small army. There,
in December 656 A.D. a battle was fought between the forces of
Hazrat Ali and the forces of Hazrat Ayesha. In this battle, Hazrat
Talha and Hazrat Zubair were martyred and Hazrat Ayesha
surrendered to Hazrat Ali. Hazrat Ali treated Hazrat Ayesha with
due honour and sent her back to Madina in the escort of her brother
Muhammad bin Abu Bakr.
Second Fitna: Battle of Siffin (Jang-e Siffin)

It was fought between Ali Ibn Abi Talib and Muawiyah I,
on the banks of the Euphrates River, at Siffin (near the Syrian-
Iraqi border) what is now Ar-Raqqah, Syria. It was the 2nd major
Muslim civil war. Muawiyah crossed the boundary and halted at a
village called Siffin – on the bank of the river Euphrates.
Battle of Siffin (657 A. D): Immediately after the election
of Ali, a cry demand of to revenge the Caliph’s assassination arose
throughout Arabia. Talha and Zubair were among those who
requested Ali to punish the murderers of Hazrat Usman. But the
assassination of Hazrat Usman was not the act of a few lonely
individuals. A number of insurgents were involved in the conspiracy.
Realizing the political sensitivity of the Islamic state, Ali did not
consider it appropriate to take any immediate action. He told the
public that justice would be carried out in due course. To further
pacify the rebels, Ali took steps to change all the provincial
71
Historical facts bear it out that Abdullah ibn Saba became the greatest
enemy of Islam. It was he who shattered the unity of Muslims forever.
72
The First Islamic civil war
governors and asked them to step down. All except Hazrat Amir
Muawiyah complied. Hazrat Amir Muawiyah was appointed
governor of Syria by Hazrat Umar himself. He was a very ambitious
man and had gained great power within a very short time.
Hazrat Amir Muawiyah’s refusal to obey the Caliph’s order
set the stage for an eventual armed conflict between the two. With
an army of fifty thousand men, Hazrat Ali marched towards Syria.
Hazrat Muawiyah also raised a large army in Syria and advanced
to confront with Ali. In July 657 A.D., the two armies met at a
place called Siffin. The battle was fought for six months or so but
both sides suffered heavy casualties. Finally, it was decided that
each side would appoint a representative and these two persons
would be given full powers to make a judgment in the dispute.
Where they engaged in an indecisive succession of
skirmishes, truces, and battles, culminating in the legendary
appearance of Muawiyah’s troops with copies of the Qur’an
impaled on their lances—supposedly a sign to let God’s word
decide the conflict. Ali agreed to bring the matter to arbitration
on the basis of the Qur’an and delegated Abu Musa al-Ash’ari as
his representative, while Muawiyah sent Amr ibn al-Aas. By
agreeing to arbitration, Ali conceded to deal with Muawiyah on
equal terms, thus permitting him to challenge Ali’s claim as leader
of the Muslim community. This concession aroused the anger of a
large group of Ali’s followers, who protested that “judgment
belongs to God alone” (The Qur’an 6:57) and believed that
arbitration would be a repudiation of the Qur’anic dictum “If one
party rebels against the other, fight against that which rebels”
(49:9). Hazrat Abu Musa Ash’ari represented Ali’s group and
Hazrat Amr bin Aas, represented Muawiyah’s party. These two
persons met at a place called Dumatul Jandal, located between
Tabuk and Kufa. Their decision was that both Ali and Muawiyah
should give up their claims to Caliphate and that a third person
should be elected as the Caliph. There were people in Ali’s group
who were basically against arbitration and were not prepared to
accept such a decision. Some 12,000 of these men separated from
Ali’s group and caused great disorder and havoc in the empire.
They were known by the title of “Kharijites”73. Their movement
grew in course of time, causing great hardship not only to Ali but
also to the later Caliphs. After the fateful decision by Abu Musa
Ash’ari and Amr bin Aas, rebellions broke out all over the land
and the political stability of the Islamic state started to deteriorate
very rapidly. Finding the situation very serious, Ali agreed to
negotiate a treaty with Muawiyah, in the interest of Islam. Under
this agreement, Muawiyah retained control of Syria and Egypt
while the rest of the empire remained under Ali’s rule.
Death
The Kharijites were not happy with the peaceful pact done
between Hazrat Ali (R.A.) and Hazrat Muawiyah (R.A.). Then
the Kharijites decided to kill Ali in Kufa, Muawiyah in Damascus
and Amr bin Aas in Fustat all in the course of one night. That
night, Amr bin Aas escaped death and someone else who was
leading the prayer, fell victim to the assassin’s sword. In Damascus,
Hazrat Muawiyah escaped with relatively minor injuries from
which he soon recovered. In Kufa, Ali was attacked by the
Kharijite, Abd-al-Rahman ibn Muljim. He was gravely injured by
a poison-coated sword while going to the mosque for Fajr prayer.
Ali died a few days later in 661 A.D.
73
Kharijites means those who went out or outsiders. The origin of Kharijites
lies in the second Islamic civil war, the struggle for political supremacy over
the Muslim community after the death of the third caliph Hazrat Usman.
Who initially supporting the authority Caliph Ali then later rejected his
leadership. With the passing of time the Kharijite groups fell greatly in their
numbers. They did not hesitate to use sword against persons who do not
agree with them. They developed many beliefs foreign to Islam, although
they appeared to be very pious but they were very corrupt.
CHAPTER 5
THE QUR’AN
DEFINATION OF WAHY
The Arabic term “Wahy” can be translated into English as
revelation that means to put some thought in mind or heart or to
communicate secretly or silently. Wahy is the communication
between Allah and His Prophet, and it was only available to the
Prophets in which Allah revealed His own Will, Knowledge, or
Command to the Prophets. Every action and deed and word of a
Prophet is guided by Wahy.
Allah says in the Qur’an:
“Nor does he say of (his own) desire. It is no less than
the Wahy sent down to them.”
-The Qur’an: 53: 3-4
The categories of Wahy: There are two groups of Wahy:

1. Wahy Matlu (the recited revelation): The revelation of
the Qur’an is called Wahy Matlu. So, the Quran is
composed of Wahy Matlu, the recited words. Wahy Matlu
is to be recited in five daily prayers.
2. Wahy Ghair Matlu (the unrecited revelation): The
revelation received by the Holy Prophet (PBUH) from time
to time to let him know the happiness of Allah, day-to-day
affairs and the details of the principles laid down in the
Holy Qur’an with their correct interpretation, this kind of
revelation is called Wahy Ghair Matlu. However. This kind
of revelation is not part of the Holy Qur’an. It has been
demonstrated through the sayings and acts of the Holy
Prophet. It is not meant to be recited.
The Channels of Revelation:

Hazrat Ayesha Narrated: Al-Harith bin Hisham
asked Allah’s Messenger (pbuh) “O Allah’s
Messenger (pbuh)! How is the Divine Inspiration
revealed to you?” Allah’s Messenger (pbuh) replied,
“Sometimes it is (revealed) like the ringing of a bell,
this form of Inspiration is the hardest of all and then
this state passes off after I have grasped what is
inspired. Sometimes the Angel comes in the form of a
man and talks to me and I grasp whatever he says.”
‘Ayesha added: Verily I saw the Prophet (pbuh) being
inspired divinely on a very cold day and noticed the
sweat dropping from his forehead (as the Inspiration
was over).
According to different scholars of the Qur’an there had

been various channels of revelation. Some of them are mentioned
here such as in the form of true dreams, angelic from, human
form, directly from Allah and ringing of bells.
The True dreams (Al-Ruya al-Sadiqa): As when Prophet
Ibrahim (PBUH) received the command to slaughter his son in his
dream.
Hazrat Ayesha (R.A.) reported that:
“The revelation to the Prophet started with true dreams.
Whatever he saw in his dreams during the night would
occur exactly in the day.”
- Sahih Bukhari
Original form: The Prophet (PBUH) would see the angel
Jibril in his original form. It happened twice as mentioned in Suratul
Najm, 53rd chapter of the Qur’an.
Human form (Tamath - Thul): Sometimes, the angel
appeared to him in the form of a companion. A Hadith narrates
that Jibril came in the form of a Sahabi, Dahiya Kalaby to teach
the religion.
Directly from Allah: Directly hearing from Allah without
seeing Him, as happened with Hazrat Musa (PBUH) on the Mount
of Tour of Sinai. Again, Allah revealed to Prophet Muhammad
(PBUH) directly during his journey to Heavens, known as Me’raj74.
Many Hadiths give information that when 50 daily prayers were
made obligatory during Me’raj, the Prophet (PBUH) continued
pleading to Allah for the reduction in the number of prayers until
it was brought down to 5 times.
Ringing bells: (Salsalat-al Jaras): The Prophet (PBUH)
used to hear the ringing of bells in his ears and then an angel
would talk to him. This was a laborious and arduous sort of Wahy
that made him sweat even during cold days. He felt a tremendous
weight on his body during this process. If it came to him while
mounting a camel, it would sit down because of the heaviness.
Hazrat Ayesha (R.A.) reported that:
“Verily, I saw the Prophet receiving Wahy on a very
cold day and noticed that the sweat dropping from his
forehead (as the Wahy was over).”
Difference Between Wahy and Ilham:
Wahy ęĶķ means revelation while Ilhaam ÅįåĒć means
inspiration. Whatever is revealed from the unseen to the Prophets
(PBUT) is called Wahy and it is only available to the Prophets, in
74
Prophet’s ascent to Heavens.
which Allah reveals His own Will, Knowledge, or Commands, in
His own Words to a Prophet while that which occurs in
the heart of non-Prophets is Ilham and it could happen to everyone
at any time. When Wahy is revealed, the recipient feels severe
pain whereas it does not happen with Ilham which is revealed
without causing any effort and pain. In Wahy, the recipient knows
the medium, i.e. an angel by whom he receives the information
but, in Ilham, the recipient receives information from an unknown
source and in an unknown way i.e. there is no need of an Angel.
Ilham may be a satanic temptation i.e. the Satan inspires the
recipient while Wahy is not applicable to satanic temptations. Wahy
is a Prophetic experience while Ilham is a mystic experience. In
short, Ilham is lesser in value than Wahy.
COLLECTION AND COMPILATION OF THE

HOLY QUR’AN
The collection and compilation of the Qur’an took place
in three stages:
1. During the Prophet’s (PBUH) time
2. During Haz. Abu Bakar’s (R.A.) time
3. During Haz. Usman’s (R.A.) time
During the Prophet’s (PBUH) time:

The complete Qur’an had been recorded and preserved
during the time of Prophet Muhammad (PBUH). He took extra
care to achieve this purpose by using both methods: memorization
and writing.
Memorization had a great contribution in preserving the
Holy Qur’an. The Arabs were great memorizers who used to have
a wonderful memory with retentiveness and sharpness. They relied
more on the brain than the pen. First of all, the Prophet (PBUH)
himself used to repeat the revelation very quickly so that he may
not miss any part of the Wahy. Moreover, the Prophet used to
recite the whole Qur’an to Jibril once in a year in the month of
Ramadan. He repeated it twice in the year he died. The companions
were also great memorizers and many of them had the whole
Qur’an in their hearts.
Writing also had a great contribution in preserving the Holy
Qur’an. The art of writing was not very common among the Arabs
but fortunately, the early converts to Islam were well acquainted
with writing skill. Some scribers were: Haz. Umar, Haz. Usman,
Haz. Ali, Haz. Zubair bin al-Awwam, Hazrat Khalid bin Saeed,
Haz. Sa’ad bin Abi Waqqas, Hazrat Aamir bin Fuhaira, Hazrat
Zaid bin Sabit, Hazrat Ubay bin Ka’ab, (r. a.) etc. Whenever a
revelation came to him, he would call the scribes and ask him to
note down the revealed Wahy pointing out the place and name of
Wahy. The prominent scribe among them was Haz. Zaid bin Sabit
who did the most writing work of Wahy. There were two methods
on the legitimacy of the Qur’an:
1) A double checking system: As the Prophet (PBUH)
unlettered, in order to check the correctness of Qur’an,
he used double checking system whereby he would recite
Wahy and then ask the scribe to say the written Wahy back
to him. If he would find the Wahy ok without any minor
mistake, then the Wahy would be preserved.
2) The dual process: It’s the process in which Haz. Jibril
would recite the Qur’an to Prophet Muhammad, who
would later recite the Qur’an to Haz. Jibril. This mutual
presentation was called al-Irza.
It is said that when the Prophet (PBUH) died, there were
more or less 100,000 Hafiz who had the complete Qur’an in their
memory and thousands of companions held the different portions
or parts of the Qur’an. During the Prophet’s time, the Qur’an was
completely recorded but it was either memorized or scattered on
different materials such as parchment, leather skin, tablet, stone,
palm-leaves, bones, log, etc. The complete Qur’an was not
available at one place.
During Hazrat Abu Bakar’s time (R.A.):

After Prophet’s demise Haz. Abu Bakr Siddique (R.A.)
was made the first Caliph of Islam. But, the first few months of
his caliphate were marked with revolt and resurgence. One of the
rebellions was Musailmah who was an imposter and falsely
announced his own Prophethood. Hazrat Abu Bakr sent an
expedition against him at the place of Yamama in the year 632. In
this battle, hundreds of hafiz were martyred which caused an
anxiety to Hazrat Umar (R.A.) who got scared of the disappearance
of part of the Qur’an if more battles like Yamama continued. He
therefore suggested Hazrat Abu Bakr (R.A.) to compile the
scattered parts of the Qur’an in one volume. In the beginning,
Hazrat Abu Bakr (R.A.) did not agree because according to him
the Prophet (PBUH) did not leave any instruction in this regard.
Later, he realized the importance and the urgency of the problem.
Thereafter, he assigned Haz. Zaid bin Sabit to do this job. Hazrat
Zaid collected the entire parts of the Qur’an from different sources
and put in one place and handed it over to Hazrat Abu Bakr which
remained with him until his death and then passed it over to the
next Caliph Haz. Umar bin Khattab (R.A.). After Hazrat Umar’s
death, the copy went to his daughter and one of the wives of
Prophet Muhammad Hazrat Hafsa (R.A.). This volume of the
Qur’an is called Sahifa-e Siddiqa.
During Hazrat Usman’s time (R.A.):

The next stage of compilation of the Qur’an came after 12
years during the time of 3rd Caliph of Islam, Hazrat Usman (R.A.).
By then the Islamic state had spread far and wide and most of the
people who entered the fold of Islam were non-Arabs, therefore
Arabic was not their mother tongue. As a result, different
pronunciations in reciting the Qur’an began to occur. This problem
was reported to Hazrat Usman by Haz. Huzaifah bin al-Yemen.
The Caliph, after consultations with the senior Sahaba, formed a
committee which included senior scribes. He instructed the
committee to write the Qur’an in the dialect of the Quraish, which
was the dialect of Prophet Muhammad (PBUH) and in which
Qur’an was revealed. The other members of the committee were
Haz. Abdullah bin Zubair, Haz. Saeed bin al-Aas and Haz. Abdul
Rahman bin Harith bin Hisham (R.A.). The committee headed by
Haz. Zaid bin Thabit arranged the Qur’an in the dialect of the
Quraish, thereby it was compared with the first copy which was
kept with Hazrat Hafsa (R.A.). Later, the other copies were burnt
in order to have only one authentic and official copy of the Qur’an
and to avoid further confusion. Finally, seven copies were made
and sent to the regional head quarters for the use of general public.
That is how the compilation of the Qur’an was accomplished. It
happened in the year 647AD.
TRANSLATION OF SURAH FATEHA AND LAST

TEN SURAHS OF THE QUR’AN75
Ch-1: Surah Fateha (The Opening)
Introduction
The first chapter (Surah) of the Qur’an, Fateha means
opening. This chapter consists of seven verses (Ayat), rightly called
the essence of the Book. It teaches us the perfect prayer. If we
want to pray, we should have some knowledge of Allah and His
attributes, His relations to us and His creations, and then we offer
ourselves to Allah and seek His light. Prayer is the heart of religion
and faith, but how shall we pray? What words shall convey the
75
The English translation has been taken from Abdullah Yusuf Ali’s best-
known book The Holy Qur’an: Text, Translation and Commentary.
yearnings of our miserable, ignorant hearts to the Knower of all?
The inspired One taught us a prayer that sums up our faith, our
hope, and our aspiration in things that matter. We think in devotion
of to Allah’s name and His nature; we praise Him for His creation
and His cherishing care; we call to mind the realities – seen and
unseen; we offer Him worship and ask for His guidance; and we
know the straight from the crooked path by the light of His grace
that illuminates the righteous.
Translation
Bismil-la-hir Rahman-ir Raheem
1. In the name of Allah, Most Gracious, Most Merciful.
2. Praise be to Allah, the Cherisher and Sustainer of the
worlds;
3. Most Gracious, Most Merciful;
4. Master of the Day of Judgment.
5. You (alone) do we worship, and Your aid we seek.76
6. Show us the straight path
7. The way of those on whom You has bestowed Your Grace,
those whose (portion) is not wrath77, and who go not astray.
The translation of last ten Surahs of the Qur’an
1. Ch – 105: Surah Al-Fil (The Elephant)

Introduction
This is the 105th chapter of the Qur’an which consists of
five verses. This early Makkan Surah refers to an event that took
76
The translation frequently uses some old forms of pronouns like ‘thou’,
‘thine’ etc. for (‘you’ ‘yours’) and other words like ‘hath’ ‘showeth’ ‘knowth’
etc. (for ‘has’ ‘shows’, ‘knows’) which have been changed – Publishers.
77
Anger
place in the year of the birth of our Holy Prophet (PBUH), say,
about 570 A.D. Yemen was then under the rule of the Abyssinian
(Christians), who had driven out the Jewish Himyar rulers. Abraha
was the Abyssinian governor or viceroy. Intoxicated with power
and fired by religious fanaticism, he led a mammoth expedition to
Makkah, intending to destroy the Kaaba. He had an elephant or
elephants in his train. But his sacrilegious intention came a cropper
by a miracle. No defense was offered by the custodians of the
Kaaba as the aggressive army was too strong for them, but it was
believed that the showering of stones done by the flocks of the
swallows (the tiny birds) destroyed the invading army almost to a
man. The stones produced sores and pustules on the skin, which
spread like a pestilence.
Translation

1. Do you not see how your Lord dealt with the Companions
of the elephant?
2. Did He not make their treacherous plan go awry?
3. And He sent against them flights of birds,
4. Striking them with stones of baked clay.
5. Then did He make them like an empty field of stalks78 and
straw, (of which the corn) has been eaten up.
2. Ch – 106: Surah Quraish (The Quraish)
Introduction
This is the 106th chapter of the Qur’an. It consists of four
verses. This Makkan Surah may be considered as a pendant to the
Quraish. If the Quraish were fond of Makkah and proud of it, if
they profited by its central position and its guaranteed security,
1
Stems.
from their caravans of trade and commerce, let them be grateful,
adore the One True Allah, and accept His Message.
Translation
1. For the covenants (of security and safeguard enjoyed) by
the Quraish,
2. Their covenants (covering safe) journeys by winter and
summer,
3. Let them adore the Lord of this House,
4. Who provides them with food against hunger, and with
security against fear (of danger).
3. Ch – 107: Surah Al-Ma’un (The Neigbourly Needs)

Introduction
This is 107th chapter of the Qur’an. It consists of seven
verses. This Surah at least the first half of it – belongs to the early
Makkan period. The subject matter is the meaning of true worship,
which requires Faith, the practical and sympathetic love for those
in need, and sincerity rather than showing devotion and charity.
Translation
1. Did you see the one who denies the Judgment (to come)?
2. Then such is the (man) who repulses the orphan (with
harshness),
3. And encourages not the feeding of the indigent.
4. So woe to the worshippers
5. Who are neglectful of their prayers,
6. Those who (want but) to be seen (of men),
7. But refuse (to supply) (even) neighbourly needs.
4. Ch – 108: Surah Al-Kausar (The Abundance)
Introduction
This is 108th chapter of the Qur’an. It consists of three
verses. This very brief early Makkan Surah sums up in the single
mystic word “Kausar” the doctrine of spiritual riches through
devotion and sacrifice. The converse also follows: indulgence in
hatred means the cutting off of all hope of this life and the Hereafter.
Translation
1. To thee have We granted the Fount (of Abundance).
2. Therefore to thy Lord turn in Prayer and Sacrifice.
3. For he who hateth thee, he will be cut off (from Future Hope).
5. Ch – 109: Surah Al-Kafirun (The Disbelievers)
Introduction
This is 109th chapter of the Qur’an. It consists of 6 verses.
This is another entirely Makkan Surah. It defines the right attitude
to those who reject Faith: in matters of Truth we can make no
compromise, but there is no need to persecute or abuse anyone
for his faith or belief.
Translation
1. Say: O you that reject Faith,
2. I worship not that which you worship,
3. Nor will you worship that which I worship.
4. And I will not worship that which you have been wont79
to worship,
5. Nor will you worship that which I worship.
6. To you be your Way, and to me mine.
6. Ch – 110: Surah An-Nasr (The Help)

Introduction
This is 110th chapter of the Qur’an. It consists of three
verses. This beautiful Surah was the last of the Surahs to be
revealed as a whole, though the portion of the verse 5:3, “This
day have I perfected your religion for you:” etc., contains probably
the last words of the Qur’an to be revealed. The date of this Surah
was only a few months before the Holy Prophet (PBUH) passed
away from this world on Rabi’ I, A.H. 11. The place was either in
the precincts of Makkah at the farewell pilgrimage, Zul-hijja, A.H.
10, or Madinah after his return from the farewell pilgrimage.
Victory is the crown of service, not an occasion for exultation. All
victory comes from the help of Allah.
Translation
1. When comes the Help of Allah, and Victory,
2. And you see the people enter Allah’s Religion in crowds,
3. Celebrate the praises of your Lord, and pray for His
Forgiveness; for He is Oft-Returning (in Grace and Mercy).
7. Ch – 111: Surah Al-Lahab (The Flame)

Introduction
This is 111th chapter of the Qur’an. It consists of five verses.
This very early Makkan Surah though refers in the first instance
79
Accustomed to
to a particular incident of a cruel and relentless persecution, it
carries the general lesson that cruelty ultimately ruins itself. The
man who rages against holy things is burnt up in his own rage. His
hands, which are the instruments of his action, perish, and he
perishes himself. No boasted wealth or position will save him.
The women, who are made for nobler emotions, may, if they go
wrong, feed unholy rage with fiercer fuel – to their own loss. For
they may twist the torturing rope round their necks.
Translation
1. Perished the hands of Abi Lahab; perished he himself.
2. No benefit to him from all his wealth, and all he accumulated.
3. Burnt soon will he be in a Fire of Blazing Flame.
4. And (so, too) his wife - the wood – carrier.
5. A twisted rope of palm-leaf fiber round her neck.
8. Ch – 112: Surah Al-Ikhlas (The Purity of Faith)
Introduction
This is 112th chapter of the Qur’an. It consists of four
verses. The early Makkan Surah sums up in a few terse words the
unity of the Godhead – often professed, but frequently mixed up
in the popular mind with debasing superstitions.
Translation
1. Say: He is Allah, the One and Only;
2. Allah, the Eternal, Absolute;
3. He begets not, nor is He begotten;
4. And there is none like Him.
9. Ch – 113: Surah Al-Falaq (The Daybreak)
Introduction
This is 113th chapter of the Qur’an. It consists of five verses.
This early Makkan Surah provides the antidote to superstition
and fear by teaching us to seek refuge in Allah from every kind of
ill arising from outer nature and from dark and evil plotting and
envy on the part of others.
Translation
1. Say: I seek refuge with the Lord of the Dawn
2. From the mischief of created things;
3. From the mischief of Darkness as it overspreads;
4. From the mischief of those who practice secret arts;
5. And from the mischief of the envious one as he practices envy.
10. Ch – 114: Surah Al-Nas (The Mankind)

Introduction
This is 114th chapter of the Qur’an. It consists of six verses.
This early Makkan Surah is a pendant to the last Surah, and
concludes the Holy Qur’an with an appeal to us to trust in Allah,
rather than man, as our sure shield and protection. It warns us
especially against the secret whispers of evil within our own hearts.
Translation
1. Say: I seek refuge with the Lord and Cherisher of Mankind,
2. The King (or Ruler) of Mankind,
3. The God (or judge) of Mankind,
4. From the mischief of the whisperer (of Evil), who
withdraws (after his whisper),
5. (The same) who whispers into the hearts of Mankind,
6. Among Jinns and among men.
CHAPTER 6
THE HADITH
MEANING
The record of sayings, actions, writings, silent approvals
or disapprovals of Prophet Muhammad (PBUH) is called Hadith.
IMPORTANCE AND NECESSITY

The history of the origin, development and criticism of
Hadith is an important as well as interesting subject. It is important
because it serves as a source of information on the pre-Islamic
Arabia, and the development of Arabic literature as well as Islamic
thought in general and of Islamic law in particular. It also plays an
important part in establishing a common culture for the whole
Islamic world. It wields a great influence on the minds of Muslims,
and is bound to influence them in the future also. Hadith is regarded
as the second source of Shariah (Islamic law).
The Hadith serves as a great source of knowledge of the
revolutionary period of 23 years. Hadith is actually the most
authentic document of the most revolutionary period of human
history. Due to its great importance, the Muslims, the Western
scholars, and the orientalists have evinced a keen interest in Hadith.
Hadiths are also regarded as the important tools for understanding
the Qur’an, religious affairs and in matters of jurisprudence.
The Hadith provides the second fundamental source of
Islam after the Qur’an. It gives us a full account of the life of the
Prophet (PBUH) and serves as a commentary of the Qur’an. The
Qur’an principally deals with the basics while it is the Hadith which
gives the details and necessary explanations of the Qur’anic verses.
For instance, the Qur’an asks Muslims to establish prayer
but it remains silent on the manner and procedure of its
performance and does not specify the timings and units of prayers
(raka’at). It was Prophet Muhammad (PBUH) who detailed out
the perfect mechanism of Salat, Ablution, Tayammum, raka’at,
sujood, and recitation of the Qur’an. Therefore, at this point we
need Hadith to have full information on this. In the same way, The
Qur’an commands the Muslims to make Hajj; however, the
narrations describe how to perform Hajj. The Qur’an commands
us to give Zakat but, it is Hadith that sets the limit of nisab and
the amount of Zakat.
The Structure of Hadith

The Sahaba and their followers and then the next
generation collected and compiled the sayings of the Prophet
(PBUH). However, before the discussion on the compilation of
Hadith, it is better to have a look at the composition of Hadith
itself.
“Qutayba bin Saeed narrated to us, Bishr bin al-
Mufazzal narrated to us, from Abdullah bin Uthman bin
Khuthaym, from Saeed bin Jubair, from ibn Abbas, may
Allah be pleased with them, said that the Prophet of Allah
(PBUH) said, “You should choose white garments for
yourself, because this is the best cloth, your living persons
should wear it and you should wrap your dead in it”
This is a complete Hadith in its original form. It has two
parts. The italicized part is called sanad (pl. Isnad81) which is the
80
chain of the narrators. The second part is the actual words of the
Prophet (PBUH). These actual words are called matan (text). The
authencity of Hadith depends on the reliability of Isnad.
BRIEF HISTORY OF THE COMPILATION OF HADITH
It is true that the writing of the Hadith during the time of
Prophet Muhammad (PBUH) was not official; nevertheless, there
are many instances that prove the recording of the Prophet’s words
by many Sahaba privately, sometimes with the consent of the
Prophet. Here it must be noted down that the Sahaba preserved
the sayings and actions of Prophet Muhammad (PBUH) by
transmitting it to the next generation. The top 7 narrators of Hadith
were Prophet Muhammad’s (PBUH) close relatives or associates.
1. Abdul Rahman bin Sakhr, (Abu Hurairah) (R.A.) reported
5374 Hadith. He is the narrator of the highest number of
Hadith. He died in 678 at the age of 78 years.
2. Abdullah bin Umar bin al-Khattab (R.A.) reported 2630
Hadith. He was based at Madina. He died in 692 AD at
the age of 84 years.
3. Haz. Anas bin Malik (R.A.) was the house servant of
Prophet Muhammad (PBUH) during the entire period he
spent in Madina. When the Prophet (PBUH) died, Anas
was 20 years old. He reported 1286 Hadith. He settled
down in Basra and died there in 711 AD at the age of 103
years.
4. Haz. Ayesha (R.A.) was the youngest wife of the Prophet
(PBUH) and came to his house perhaps a year after Hijra.
A very brilliant young lady, she had an insight of the
80
Every hadith consists of two parts: the isnad (the chain of transmitters)
and the matan (text). Each of these two parts is of equal importance to a
traditionalist. The latter, as a report of the sayings or doings of the Prophet,
is basic to Islamic rituals and laws, while the former constitutes the
credentials of the later.
81
Isnad i.e. authority is the collective body of the narrators from the last
reporter upto the Companion who is narrating it from Prophet Muhammad
(pbuh).
religion. She remained in Madina after the death of the
Prophet and was the center of attraction for knowledge
seekers. She reported 2210 Hadith and died in 677 AD at
5. Haz. Abdullah bin Abbas bin Abdul Muttalib (R.A.) was
a cousin to the Prophet (PBUH) and had stayed in Madina
with him. His aunt, Maymuna (R.A.), was one of the wives
of the Prophet (PBUH). After Prophet’s deathm Abdullah
bin Abbas (R.A.) moved to Makkah and there, he became
a source of religious knowledge. He reported 1660 Hadith
and died in 688 AD at the age of 74 years.
6. Jabir bin Abdullah (R.A.) was an Ansar from Madina. He
also remained in Madina after the death of the Prophet
(PBUH) and reported 1560 Hadith. He died in 697 AD at
7. Abu Saeed al-Khudri (R.A.) was an Ansar. He reported
1170 Hadith and died in 696 AD at the age of 84 years.
There are other Sahaba who preserved and reported great
number of Hadith but it did not cross the thousand numbers. For
example Abdullah bin Amr bin al-Aas (d. 685), Umar bin al-
Khattab (d. 645), Haz. Ali bin Abi Talib (d. 662) are said to have
reported Hadith between the ranges of 500 to 1000. Likewise,
Abu Bakr (d. 635), Haz. Uthman bin Affan (d. 658), Hazrat Abu
Musa al-Ash’ari (d. 674), and Hazrat Ubayi bin Ka’ab (d. 641),
reported between 100 to 500 Hadith. In order to understand the
entire history of collection and compilation of Hadith it can be
broadly divided into 4 ages:
1. The period of the Prophet (PBUH):
till 10 Hijri
2. The period of the companions:
11 – 100 Hijri
82
3. The period of the disciples of the companions:
101 – 200 Hijri
4. The period of the disciples of the disciples83:
201 – 300 Hijri
The First Period: Period of the Prophet (PBUH) till 10 Hijri:

As stated earlier, the sayings and instructions of the Prophet
(PBUH) were recorded during his time. He had, however, asked
the people not to write it side by side with the Qur’an on the same
object. This was meant to avoid any absorption of Hadith into the
Qur’an. It must be noted that writing was not considered an
achievement during those days. The emphasis was laid more on
memorization. Yet there were many evidences that prove the
writing, recording and preservation of Hadith during the time of
the Prophet (PBUH). The most important of all is the writing
done by Hazrat Abdullah bin Amr bin al-Aas (R.A.). Hazrat
Abdullah used to make a note of what he heard from the Prophet
(PBUH).
Some people cautioned him of noting down of the
Prophet’s words because of the risk of writing even what he said
in a state of anger. When Haz. Abdullah (R.A.) told him of the
risk, Prophet (PBUH) advised him to continue his writing because
nothing except the truth came out from his tongue. Therefore,
Hazrat Abdullah noted what he heard from the Prophet (PBUH)
and then compiled it in the form of a book during the life time of
the Prophet (PBUH). He named it “al-Sadiqah”.
It contained around 1000 Hadith. The original copy is no
longer found but it has been incorporated in Musnad Imam Ahmad,
a voluminous book of Hadith compiled in the 3rd century. Hazrat
Abu Hurairah (R.A.) prepared his own recording of Hadith which
82
Tabaeen
83
Taba Tabaeen
he showed to Haz. Hassan bin Amr bin Umayya al-Zamri (R.A.)
and told him he wrote it during the time of the Prophet. Another
equally important proof of Hadith’s writing during the prophetic
period is the statement of Saeed bin Hilal that Haz. Anas bin Malik
brought out a manuscript to us and said that he heard the traditions
therein from the Prophet’s mouth and after recording them read
before him for verification. In fact, Hazrat Anas bin Malik used to
advise his children by saying, “O my children! Preserve this
knowledge (Hadith) by writing”. Another Sahabi, Rafe bin Khudaij
(R.A.), sought his permission to write his words and the Prophet
said that he could write from him and there was no problem in it.
So Rafe also started to note down. In addition to this:
 Since the Arabs had great memory, they memorized the
Hadiths, but there were no regular compilation of the
traditions. However, they were orally transmitted with
great care and accuracy of detail.
 Some companions had however prepared the written
collections of traditions for their personal use.
 Those companions who were in administrative part made
and arranged written copies of traditions so that they took
the right decision in the true spirit of Islam in administrative
affairs. For instance, once the Prophet (PBUH) himself gave
a letter to the governor of Yemen i.e. Amr ibn Hazm containing
the times and methods of prayer, taxation, Zakat etc.
 Haz. Ali, who was one the scribes of the Prophet (PBUH),
used to write traditions. He also had a pamphlet from the
Prophet (PBUH) on Zakat and taxes.
 In addition to this, some other documents84 dictated by
84
The Prophet (pbuh) gave a document containing the directive principle
of state policy to Amr bin Hazm when he appointed him the governor of
Yemen. Amr not only kept it safe but also on receiving 21 more directives
from the Prophet, joined them together and made a book.
the Prophet himself such as – the speeches of the Prophet,
his sermons85, his instructions to his governors and other
missionary and officials letters 86, treaties of peace,
addresses to different tribes etc.
 The Treaty of al-Hudaibiya which was signed by Prophet
Muhammad (PBUH) in 628 AD was a complete written
document.
 Prophet Muhammad (PBUH) gave a detailed note to Wa’el
bin Hujr while returning to his tribe. The note contained
the rules about prayer, fasting, usury, drinking, and other
matters.
The Second Period: Period of the Companions from

11 - 100 Hijri:
The Mohaddisun of this generation further enriched the
Hadith literature by collecting more Hadiths. This period can be
called the period of collecting traditions because there took place
hardly any regular compilation in this period. After the Prophet’s
(PBUH) demise, the interest in Hadith literature grew greatly
because of the two reasons: first, the companions who were well-
versed in Hadith were passing away and their numbers were
decreasing gradually and second, the numbers of the converts were
growing and they were taking great interest in learning and
knowing the Hadith.
Therefore, people became keener to preserve the precious
Hadith. This period is marked by with the official effort of the
85
The last sermon of the Prophet was delivered in front of thousands of
pilgrims. At the end of the sermon a Yamani Muslim Abu Shah requested
the Prophet to have it written down for him. The Prophet asked the people
around him to write it for Abu Shah.
86
The Prophet (pbuh) dictated almost 104 letters to various kings and rulers
of nearby states calling them to Islam. Many of them exist even today in
their original form.
government towards the compilation of Hadith. Hazrat Umar bin
Abdul Aziz87 took the most important step in 717 AD. He asked
Muhammad bin Muslim bin Shihab al-Zuhri (d. 732 AD) to
compile the Hadith in a volume before it was lost. Al-Zuhri was
the most reputed Muhaddis by the turn of the century. He had the
opportunity of receiving Hadith from companions like Hazrat
Abdullah bin Umar, Hazrat Abdullah bin Ja’far, Hazrat Anas bin
Malik and Hazrat Sahl bin Sa’ad (R.A.). Hazrat Umar bin Abdul
Aziz also directed the governor of Madina i. e. Abu bakr bin
Muhammad bin Amr bin Hazm (d. 737 AD) to write down all
Hadith from Amrah bint Abdul Rahman (d. 721 AD) and Qasim
bin Muhammad (d. 725 AD).88
Abu Bakr bin Muhammad bin Amr bin Hazm compiled a
book of Hadith from the above two disciples of Haz. Ayesha (R.A.).
The copies of this edition were also sent to the regional
headquarters to be used by the disciples. Apart from Madina, the
other towns like Damascus, Basra, Kufa and Makkah also housed
a cluster of renowned scholars who studied, taught, collected and
compiled the Hadith.89 However, in Madina the most remarkable
work was done by Haz. Malik bin Anas, popularly known as Imam
Malik.90 He compiled Al-Muwatta. Al-Muwatta is the first book
87
The famous caliph of Umayyad period
88
Amrah was a close pupil of Haz. Ayesha (r. a.). She had procured a treasure
of Hadith from Haz. Ayesha and was herself a reliable narrator. Qasim bin
Muhammad, on the other hand, was the son of Haz. Ayesha’s brother
Muhammad bin Abu Bakr and was brought up under her personal care.
Both of them had the same teacher i.e. Haz. Ayesha (r. a.).
89
Hammad bin Salamah (d. 783 AD) and Imam Auza’ee (d. 773 AD) in
Damascus, Ma’mar bin Rashid (d. 770 AD) and Sufyan Thauri (d. 777 AD) in
Kufa, Abdullah bin Mubarak (d. 797 AD) in Khurasan, Abdul Malik bin Juraij
(d. 767 AD) in Makkah were the famous traditionalists.
90
A great Muhaddis and a direct disciple of Ibn Shihab al-Zuhri and Naf’e
(d. 735AD). Imam Malik gave lessons on Hadith in the mosque of Prophet
Muhammad (pbuh). Hundreds of people attended his lessons and wrote
down Hadith from him. He was born in 711 AD and died in 795 AD. He
spent last 40 years of his life in compiling his book of Hadith – Al-Muwatta.
of Hadith that has reached us in its original form and
remains one of the most authentic books of Hadith even now. The
famous narrators of this period were Haz Anas bin Malik, Haz.
Abdullah bin Abbas, Haz. Abdullah ibn Amr bin Aas, Haz. Abu
Hurairah, Haz. Ali, Haz. Abdullah ibn Masud, Haz. Ayesha, Haz.
Hafsa (R.A.) etc.
 Mohammad ibn Shihab al-Zuhri is the 1st regular compiler.
 Haz. Umar II also appointed paid teachers for learning
and teaching Hadith.
 Haz. Umar II sent instructions to the governors of different
parts of Arabia, Egypt, North Africa, emphasizing that the
weekly lectures should be delivered on Hadith.
The Third Period: Period of the Disciples91of the Companions:

101 – 200 Hijri:
By now, the Mohaddisun had developed a very sharp
critical sense and the Hadith and its narrators came under severe
scrutiny, tests of authenticity and reliability. In this period, the
standards for testing the Isanad and Matan were formulated and
other branches of the science of Hadith were also introduced. But
the most important among them was Asmau al-Rijal (the science
of the knowledge of the narrators). It included all information
about a rawi (a narrator), time, date of his birth and death, his
He selected 1700 Hadith from his personal collection of 100,000 for al-
Muwatta. Imam Malik divided his book into chapters and recorded Hadith
corresponding to the title. The scheme of cauterization in al-Muwatta has
learning towards fiqh and that is why some people take it as a book of Fiqh.
The order and the organization of chapters (like ablution, prayer, fasting
etc) in al-Muwatta remained guidelines for the compilers of future
generation. Al-Muwatta is the first book of Hadith that has reached us in its
original form and remains one of the most authentic books of Hadith even
now. This book is closest to time of Prophet Muhammad (pbuh).
81
Tabaeen
teachers, his students, his way of living, source of earning, his
morals and physical qualities, and his contemporaries’ opinion
about him. The scholars of this science spent years in digging out
the information about a particular rawi which included meeting
his relatives, friends, neighbours and the residents of his town.
Often, long journeys were undertaken for this purpose because all
the required information was not found in one town or for the
verification of the information already obtained.
A scholar might have to travel from Kufa to Basra, Makkah
and other far off places. This helped a compiler in ascertaining the
degree of authencity of a report. Thus, the biography and bio-
data of more than 100,000 people who were involved in the
narration of Hadith were recorded in the form of voluminous
books. In fact, the journeys in pursuit of the knowledge of Hadith
and the science of Hadith enjoy a special and important place in
the subject of Hadith and should be discussed separately and in
detail. Nevertheless, it must be understood here that these journeys
of scholars helped them to collect and hear more Hadith; to verify
the existing Hadith; to hear from the shaikh of the shaikhs thereby
something the isnad and to investing the narrator’s character. The
book Tabaqat of Ibn Sa’ad (d. 844 AD) and another book by
Yahya bin Ma’een (d. 847 AD) are perhaps the first work in this
regard.
Imam Bukhari’s two books Tarikh al-Kabir and Tarikh al-
Saghir also deal with the biographies of the narrators. But the most
important books on this subject were perhaps written by Hafiz Ibn
Hajar Asqalani (d. 1448 AD) and Imam Shamsuddeen al-Dhahbi
(d. 1347 AD). Asqalani’s Tehzeeb al-Tahzeeb and al-Dhabi’s
Tazkiratul Huffaz, Mizal al-I’tidal fi Naqad al-Rijal and al-Mujtaba
fi Asma al-Rijal are great books of narrators’ biographies. There are
other scholars who compiled separated books on sound and weak
narrators. Kitab al-Thiqat of Abu Hatim (d. 965 AD), Kitab al-
Thiqat of Ibn Shahin (d. 995 AD), Kitab al-Du’fa of Imam Bukhari
(d. 869 AD), Kitab al-Du’fawa al-Matrukeen of Im’am Nasa’i (d.
915 AD), Kitab al-Du’fa of Dar Qutni (d. 995 AD) and Kitab al-
Jarh wa al-Ta’dil of Ibn Hibban (d. 979 AD) are prominent books
on this subject. Most of the authentic collections of Hadith were
compiled during this time. Imam Ahmad bin Hanbal (d. 855 AD)
compiled his voluminous book ‘Masnad’ consisting of 30,000
Hadith. Later, more Hadith were added to it and the number
increased to approximately 40,000. In this reputed work, there are
no chapters and the Hadith is written under the name of the reporter.
For example, all the Hadith reported by Abu Hurairah and Abdullah
bin Umar are recorded under their respective names even though
the subject matter could be the same. The Hadith book arranged in
such pattern is called Musnad.
 The Tabaeens devoted their entire lives in to collecting
and compiling the traditions from different sources.
 The collections which were made in this period were not
exhaustive works on Hadith.
 The 1st regular compilation of Hadith was “Imam Muwatta”
done by Imam Malik.
 Some more compilations of this period Kitabul Kharaj by
Qazi Abu Yusuf, Kitabul Asar by Imam Muhammad.
The Fourth Period: Period of the Disciples of the Disciples92

201 – 300 Hijri
 This period is called the golden age of Hadith literature.
 The Prophet’s (PBUH) traditions were separated from the
reports of the companions and their successors.
 The enormous scrutiny of the Hadith took place in this
period. The authentic traditions were very carefully and
meticulously separated from weak traditions.
92
Taba Tabaeen
 The rules and laws were formed in order to distinguish
the true from the false traditions.
 Isnad, Matan, Dates, born date of narrators were checked
meticulously.
 All Hadiths were categorized into three forms – Sahih –
reliable (complete Isnad), Hasan – good (incomplete
Isnad), Zaeef - week (weak matan or text).
 This is also the period of “Sihah Sitta” (six authentic books
of Hadith)
The Classification of Hadith

Isnad is responsible for the authenticity of Hadith. So,
before accepting a Hadith, the scholars checked the Isnad, critically
scrutinized the character of each rawi, 93 particularly his
truthfulness, trustworthiness and memory and his ability of
recording the Hadith. After the investigation of the narrators, the
Muhaddithun94 classified the Hadith into three categories according
to the degree of reliability of the Isnad.
1. Sahih (sound or genuine): A Sahih Hadith means to have
an unbroken chain of narrators from the last narrator to
Prophet Muhammad (PBUH). Secondly, all narrators must
possess the highest degree of the qualities such as
truthfulness, trustworthiness, and memory and his ability
of recording the Hadith. This is the best category of Hadith.
2. Hasan (good or fair): The second category is known as
Hasan Hadith. This category fulfils the same conditions as
a Sahih Hadith except that its narrators may not be of the
highest quality in the recording only.
3. Za’eef (weak): The 3rd category is of Za’eef Hadith.95 It
93
Narrator 94
Scholars of Hadith
95
The week hadith have been subdivided according to the number of defects
in their reports or in the texts of the reports themselves. These subdivisions
can be defined as a Hadith lacking the qualities of Sahih
and Hasan Hadith. There may be a gap or discontinuity in
the chain of narrators or there may be a lapse in the
narration making the text weak.
The traditionalists as well as the jurists, however, have
also divided the traditions according to the number of their
transmitters during the first three generations of the Muslims into:96
1. The Mutawatir are the traditions which have been
transmitted throughout the first three generations of the
Muslims by such a large number of transmitters as cannot
be reasonably expected to agree on a falsehood. There is a
difference of opinion about the number of the transmitters
necessary for this during each of the first three generations
of the Muslims. Some authorities fix it at seven, some at
forty, some at seventy, 97 and some at a much higher
number.98 Very few of the traditions received by us belong
to the category of the Mutawatir. They have been collected
together by al-Suyuti in his al-Azha al-Mutanathirah fi
al-Akhbar al-Mutawatirah.99
2. The Mashhur are the traditions which, having been
transmitted originally in the first generation by two, three
or four transmitters, were later on transmitted on their
fall into several categories, e.g. the mu’allaq (the suspended), the maqtu
(interrupted), the munqati (broken), the mursal (incomplete), the musahhaf
(a tradition having a mistake in Isnad or in the text), the shad (a tradition
with a reliable Isnad but contrary to another similarly attested tradition),
the maudu (the forged), etc.
96
Dr. Muhammad Zubayr Siddiqi, The Hadith For Beginners, Goodword
Books, New Delhi, 1961, p. 213.
97
Nur al-anwar (commentary on al-Manar). Mulla Jiwan. Calcutta, 1940.,
p. 176.
98
Tadrib al-Rawi (commentary on Abu Zakariya Yahya al-Nawawi’s al-Taqrib
w’al-Taysir). Jalal al-Din al-Suyuti. Egypt, 1307 A.H., P. 190.
99
Ibid., p. 191.
authority by a large number of transmitters in the next
two generations. Such traditions are also called the
Mustafid. To this class belong a large number of traditions
which are included in all the collections of Ahadith and
constitute the main foundation of Islamic law.
3. The Ahad are the traditions which were transmitted during
the first three generations of the Muslims by one to four
transmitters only.
The Classification of Books of Hadith100

The books of Hadith have been classified into the following
groups:
1. Sahifas
2. Ajza
3. Rasa’il or Kutub
4. Musnads
5. Musannafs
6. Mu’jaims
7. Jami’s
8. Sunnans
9. Mustadraks
10. Mustakhrajs
11. Arba’iniyat
The Sahifas are such collections of the Prophet’s (PBUH)
sayings as were written down by some of his Companions during
his lifetime or by their followers in the next generation. Several of
these Sahifas have been mentioned by Goldziher according to
whom some are also described as Rasa’il and as Kutub.101 One of

100
Books, New Delhi, 1961, pp. 40-41.

them, which was collected by Abu Hurairah and taught and handed
down by him to his student, Hammam bin Mubabbin, has been
edited by Dr. Hamidullah.102 But the most important of them is
the Sahifa, which was collected by Abdullah bin Amr bin al-Aas,
who gave it the title of al-Sadiqah.103
The Ajza are such collections of the traditions as have
been handed down on the authority of one single individual-
whether a Companion or of any subsequent generation. The term
Juz is also applied to such collections of Ahadith as have been
compiled on a particular subject matter e.g. “Intention”, the Vision
of God, etc.104
The Rasa’il are such collections of Ahadith as deal with
one particular topic out of eight topics into which the contents of
the Jami books of hadith may be generally classified. These topics
are:
i. Beliefs or Dogma
ii. Laws or Ahkam, which are also known as Sunan and
include all the subjects of fiqh from Taharat, or Purity, to
Wasaya, or Exhortations.
iii. Ruqaq, i.e. piety, asceticism, mysticism.
iv. Etiquette in eating, drinking, travelling, etc.
v. Tarikah and Siyar, i.e. historical and biographical matters
which include a) cosmology, ancient history, etc. b) the
lives of the Prophet, of his Companions and succesors.
101
Sahifah Hammam bin Munabbih. Hammam bin Munabbih. Ed. By
Hamidulla. 5th ed. Paris, 1380 A.H.
102
Vommentary on Imam Malik’s Muwatta. Muhammad bin Abd al-Baqi al-
Zarqani. Egypt, 1310 A.H., vol. 2, pp. 10-11.
103
Risalah dar Fann-i-Usul-i-Hadith (Ujalah-i-Nafi’ah). Shah Abd al-Aziz
Dihlawi. Delhi, 1255 A.H., p. 22.
104
Risalah dar Fann-i-Usul-i-Hadith (Ujalah-i-Nafi’ah). Shah Abd al-Aziz
Dihlawi. Delhi, 1255 A.H., pp. 19-20, 22-23.
vi. Fitnah i.e. crises.
vii. Appreciation (Manaqib and denunciation (Mathalib) of
persons, places, etc.
The Rasa’il are also called Kutub (books). To this class
belong many of the works of Ibn Hajar, al-Suyuti, and others.105
The Musnads are those large collections of Ahadith which
were supported by a complete and uninterrupted chain of
authorities (Isnad) going back to a Companion, who was directly
associated with the Prophet (PBUH).106 But later on the term came
to be used in the general sense of a reliable and authoritative
tradition. In this sense, the term is also used for all reliable works
in hadith literature; works like the Sunan of al-Darimi and the
Sahih of al-Bukhari are called Musnads. But technically, it is used
only for those collections of Ahadith in which they are arranged
according to the names of the final authorities by whom they are
related, irrespective of their subject matter. Such are the Musands
of Abu Dawud Tayalisi (d. 819), Ahmad bin Hanbal (d. 847),
Abdullah bin Muhammad bin Abi Shayba (d. 849), Uthman bin
Abi Shayba (d. 851), Abu Khaythama (d. 844) and others.107 One
who collected Ahadith in the form of a Musnad is called a Musnid
or a Musnidi.108 The Musnad works themselves, however, differ
in detail in the arrangement of the authorities who originally related
them. In some of them, they are arranged in the alphabetical order
of their names. In some of them, they are arranged according to
their relative merit in the acceptance of Islam and in taking part in
105
For the difference of opinion about the definition of the Musnad hadith
see, Taujih al-Nazar ila Usul al-Athar. Tahir bin Salih al-Jaza’iri. Egypt, 1328
A.H., p. 66.
106
A large number of Musnad works are mentioned by Haji Khalifah, KZ,
vol. 5, pp. 532-534.
107
Muhammedanische Studien. Ignaz Goldziher. Halle, 1889, vol. 2, p. 227.
108
Risalah dar Fann-i-Usul-i-Hadith (Ujalah-i-Nafi’ah). Shah Abdul Aziz
Dihlawi. Delhi, 1225 A.H., P. 21.
the early important events of the Prophet’s mission. In some of
them, they are arranged according to the affinity of their tribe to
the Prophet (PBUH).109 There are, however, certain Musand works
which are divided into chapters devoted to various subjects and in
each chapter, the Ahadith are arranged according to the original
authorities, the Companions by whom they were related. This plan
is followed by Abu Ya’la (d. 889)110 and Abu Abdul Rahman in
their Musand works.111 These works combine the characteristics
of the Musnad and of the Musannaf works. Some of the Musnad
compilers, however, tried to collect together all the available
traditions reported by the different Companions.112 The Musnad
of Ibn al-Najjar is said to have contained the traditions – the
traditions related by all the Companions. The Musand of Ahmad
bin Hanbal contains more than 30,000 traditions reported by about
700 Companions.113 The Musnad of Abu Abdul Rahman is reported
by Haji Khalifah on the authority of Ibn Hazm to have contained
traditions related by 1300 Companions.114 There are however, many
Musnad works which are devoted to traditions related either by a
special group of Companions or by one single Companion only.
The Musannafs are those large collections of Ahadith in
which the traditions relating to most or all of the various topics
mentioned above are put together and arranged in various books
or chapters, each dealing with a particular topic. More important
than the Musnad works are the Musannaf works in Hadith
109
Bustan al-Muhaddithin. Shah Abdul Aziz Dihlawi. Delhi, 1898, p. 37.
110
Kashf al-Zunun. Mustafa bin Abdullah Haji Khalifah. Ed. By Gustav Flugel.
Leipzig, 1835-42, 6 vols., vol. 5, p. 534.
111
112
Tabakat al-Shafi’iyah al-Kubra. Taj al-Din Abu Nasr Abdul Wahhab al-
Subki. Egypt, vol. 1, p. 202.
113
Kashf al-Zunun. Mustafa bin Abdullah Haji Khalifah. Ed. By Gustav Flugel.
Leipzig, 1835-42, 6 vols., vol. 5, p. 534. O.P. 146/3.
114
Should they be arranged in the chronological order, the work would be
called Mashikhat. See OPC. Vol. 5, part 2, p. 41 fn.
literature. To this class belong the Muwatta of Imam Malik, the
Sahihs of al- Bukhari and Muslim, the Jami of Tirmidhi, and the
Sunan works like those of Nasa’I, Abu Dawud, etc.115 The early
Musannaf works are almost entirely lost. The Musannaf of Waki
is known to us only through references made to it in later works.116
The earliest Musannaf works, of which incomplete manuscripts
are still extant, is the Musannaf of Abu Bakr Abdul Razzaq bin
Human (d. 826) of San’a in Arabia.117
The Mu’jam is generally applied to such works on various
subjects as are arranged in alphabetical order. The geographical
and the biographical dictionaries of Yaqut are called Mu’jam al-
Baldan and Mu’jam al-Udaba, because they are arranged
alphabetically. Such Musand collections of Ahadith as are arranged
under the names of the Companions in their alphabetical order are
also known as Mu’jam al-Sahaba. But according to the authorities
on the science of traditions, the term is used technically only for
such collections of Ahadith as are arranged not according to the
Companions who repo rted them, but according to the
traditionalists from whom the compiler himself received them. The
names of such traditionalists are arranged alphabetically,118 and all
the traditions received from each traditionalist are then collected
together, irrespective of their contents or subject matter. To this
class belong to the collections of al-Tabarani (d. 970) and the
collections of Ibrahim bin Ismai’l (d. 981) and Ibn al-Qani (d.
960).119 The largest collection by al-Tabarani is in fact, a Musnad
115
116
Musnad. Al-Imam Abu Abdullah bin Muhammad Ibn Hanbal. Ed. By
Muhammad Ghamrawi. Egypt, 1313 A.H., 6 vols., i, 308. It is probably
identical with the sunan of Waki’ (d. 812) which is mentioned by Ibn Nadim
(Al-Fihrist. Ibn al-Nadim. Ed. by Gustav Flugel. Leipzig, 1871-72., 2 vols., P.
226).
117
Muqaddimah Fath al-Bari. Ibn Hajar Asqalani. Delhi, 1302 A.H., p. 489.
118
Bustan al-Muhaddithin. Shah Abdul Aziz Dihlawi. Delhi, 1898, pp. 56, 95.
119
Muhammedanische Studien. Ignaz Goldziher. Halle, 1889, vol. 2, pp. 232.
work, not a Mu’jam work; for it is a Mu’jam al-Sahaba, not a
Mu’jam al-Shuyukh.
The Jami are those collections of Ahadith which contain
traditions relating to all the various topics mentioned under the
Rasa’il. Thus, the Sahih of al-Bukhari as well as the Book of
Tirmidhi is called Jami. But the Sahih of Muslim is not described
as Jami because unlike Bukhari it does not contain traditions
relating to all the chapters of the Qur’an.
The Sunan are such collections of the traditions as contain
Ahadith al-Ahkam (legal traditions) only, and leave out those
traditions which relate to historical and other matters. Thus, the
collections of traditions made by Abu Dawud and Many other
traditionalists are known as Sunan works.
The Mustadraks are collections of Ahadith in which the
compiler having accepted the conditions laid down by any previous
compiler, collects together such other traditions as fulfil those
conditions but were missed by the previous compiler. To this class
belongs the Mustadrak of al-Hakim who collected together such
Ahadith as fulfilled the conditions laid down by al-Bukhari and
Muslim but were not included by them in their Sahihs.
The Mustakhraj are those collections of Ahadith in which
a later compiler of them collects together fresh Isnads for such
traditions as were collected by a previous compiler on the basis of
different chains of Isnad. To this belongs the Mustakhraj of Abu
Nu’aym Isfahani on the Sahihs of al-Bukhari and of Muslim. In
this book, Abu Nu’aym has given fresh chains of Isnad for some
of the traditions which were already included by Bukhari and
Muslim in their Sahihs, but with different Isnads.
The Arba’iniyat as the name shows, are the collections of
forty Ahadith relating to one or more subjects which may have
appeared to be of special interest to the compiler. An example of
this class is the Arba’in of al-Nawawi.
Of all these eleven classes of the collections of Ahadith,
the sahifas, as their description shows, were the earliest in origin.
The Mu’jams, the Mustadraks, the Mustakrajs and the Rasa’il in
their technical sense, as described above, must also have been
later in origin and development than the Musannaf and the Musnad
works. The Sunan and the Jami being only subdivisions of the
Musannaf works, the problem of the priority of origin of the
remaining classes of the hadith works rests between the Musannafs
and the Musnads, which is difficult to decide.
SIHAH SITTA (The six major hadith collections)
Sihah Sitta is the six authentic collections of the Sunnah120
of the Prophet (PBUH). It is also termed as “Kutub as-Sitta”.
These six collections are:
1) Sahih al-Bukhari by Imam Bukhari (d. 870AD)
2) Sahih al-Muslim by Imam Muslim (d. 875AD)
3) Sunan an-Nasa’i by Imam Nasa’i (d. 915AD)
4) Sunan Abu Dawud by Imam Abu Dawud (d. 888AD)
5) Jami’ al-Tirmidhi by Imam Tirmidhi (d. 892AD)
6) Sunan Ibn Majah by Sunan ibn Majah (d. 887AD)
Sahih al-Bukhari
Sahih al-Bukhari is a collection of hadith compiled by
Imam Abu Abdullah Muhammad Ibn Ismail al-Bukhari. It contains
roughly 7563 hadith121 divided into 97 books. Al- Bukhari’s
immortal fame came from it. His collection is recognized by the
overwhelming majority of the Muslim world to be one of the most
authentic collections of the Sunnah of the Prophet (PBUH). The
complete name of the book is “Al-Jame-ul-Sahih-al-Musnad-min-
ahaadeethe-Rasulillah Sallallahu Alaihi Wasallam-wa-sunanihi-
120
Traditions
121
With repetitions
wa-Ayyaamihi”, which means a collected version of
Ahadith in the form of a book which relates to us the sayings, the
actions, and the life of the Prophet (PBUH). He worked on this
book for nearly 16 years and out of 600,000 selected 9684 Ahadith
to record in his book.122 After he finished, he showed the manuscript
to his teachers Imam Ahmad ibn Hanbal, Ibn al-Madini, and Ibn
Ma’in. Before he actually placed a hadith in his compilation he
performed ghusl123 and prayed two raka`ah nafl prayers asking
Allah for guidance. He finalized each hadith in Masjid an-Nabawi.124
Only after being completely satisfied with a hadith, he gave it a
place in his collection. Therefore, it is accepted as one of the six
canonical collections. The book deals with a wide range of legal,
ritual, historical, and dogmatic issues, this work was a mammoth
encapsulation of al-Bukhari’s scholarly worldview as expressed
in Ahadith that he felt met the highest standards of authenticity.
Although al-Bukhari was retroactively claimed by several legal
schools, he predated their crystallization and was an independent
scholar of the ahl al-Hadith tradition. Al-Bukhari left no exposition
of his methods of hadith criticism, and the Muslim scholars quickly
began spilling ink in an attempt to reconstruct them. By the mid-
900s C.E. Sunnis had recognized al-Bukhari’s Sahih as a basic
Hadith reference, and by 1000 it had become, along with Muslim’s
Sahih, the exemplification of authenticity in regard to the Prophet’s
Sunnah. From the 1300s onward most scholars of note wrote a
commentary on al-Bukhari’s collection, the most famous being
Ibn Hajar al-‘Asqalani’s (d. 1449) Fath al-bari (The Revealing by
the Creator). After the 1200s the book acquired a ritual use and
its reading was thought to bring blessing.
The Moroccan sultan Mawla Ismai’l (d. 1727) used the
122
This, however, does not mean that the left out Hadith were superfluous
or condemned. It was a matter of choosing the best from among the bests.
123
Purifying body
124
Between the Prophet’s (pbuh) grave and his minbar.
Sahih as the center of a cult of esprit de corps for an elite army
unit, the “Slaves of al-Bukhari.”125
Sahih Muslim
Sahih Muslim is a collection of hadith compiled by Imam
Abul Husain Muslim bin Hajjaj bin Muslim. It contains roughly
7500 hadith126 in 57 books. His collection is considered to be one
of the most authentic collections of the Sunnah of the Prophet
(PBUH) and along with Sahih al-Bukhari forms the “Sahihain.”127
The Sahih of Muslim contains Hadith of highest degree in
authenticity which Imam Muslim selected from 300,000 Hadith.
He spent 15 years in compiling his work and wrote down 7275
Hadith. If the repetitions are not counted, the number reduces to
around 4000 Hadith. Sahih of Muslim is considered more authentic
than Sahih of Bukhari by a considerable number of scholars in the
Islamic world. Sahih of Muslim surpasses Bukhari’s book in some
aspects, particularly in the placement of Hadith under the proper
chapter. He prefixed to his compilation a very illuminating
introduction, in which he specified some of the principles in which
he had followed in the choice of his material. Therefore, it is
accepted as one of the six canonical collections.
Sunan an-Nasa’i
Sunan an-Nasa’i is a collection of the Hadith compiled by
Imam Ahmad an-Nasa’i. Sunan an-Nasa’i is also known as Sunan
as-Sughra. It contains roughly 5700 hadith128 in 52 books. His
collection is unanimously considered to be one of the six canonical
collections of hadith of the Sunnah of the Prophet (PBUH).
125
Esposito, John L., ed. The Oxford Encyclopedia Of The Islamic World. Vol.
1. New York: Oxford University Press, 2009. p. 374.
126
With repetitions
127
The two Sahihs (The two authentic books)
128
With repetitions
In reality, when the Imam had finished compiling Sunan
Al-Kubra, he presented to the governor of Ramallah so the
governor asked him “Is it all sahih?” He replied in the negative.
Thus, the governor suggested and requested him to compile
another book and gather in there the Sahih Hadith. So then he did
this and named his book Sunan Al-Sughra (the small Sunan) which
we know today as Sunan An-Nasa’i. In this book, he follows the
footsteps of Imam Muslim and Imam al-Bukhari. Overall, most of
the Ahadith are Sahih and where he narrates a weak narration he
clearly clarifies the weakness. Thus, it is the 3rd in number in the
Kutub-e Sitta after Bukhari and Muslim according to some Ulama
because of its Sahih narrations. He clearly clarifies the hard words
and brings different narrations for particular Ahadith as Imam
Muslim does. In his large work on Sunan an-Nasa’i129 compiled
those legal traditions which he considered to be either fairly reliable
or of possible reliability. Therefore, it is accepted as one of the six
canonical collections.
Sunan Abu Dawud

Sunan Abu Dawud is a collection of the Hadith compiled
by Abu Isa Muhammad ibn Isa at-Tirmidhi. It contains roughly
4800 Hadith in 38 books. 130 Abu Dawud examined 500,000
traditions, and picked out 4,800 of them for his book, on which
he laboured for 20 years.131 Abu Dawud wrote many books on
traditions and Islamic law.
The most important of them is the Sunan. Taken to be the
first book of its type in Hadith literature, it has been recognized as
the best Sunan work, and has been included in the most reliable
collections of Hadith. It has been divided into various books, which
129
Which, he confessed, contained a good many weak and doubtful
traditions.
130
Tahdhib al-Asma. Abu Zakariya Yahya al-Nawawi. Ed. F. Wustenfeld,
Gottingen, 1842-47., p. 709.
131
Ibid., p. 709.
are subdivided into different chapters. Abu Dawud kept up the
scrupulous exactitude of his predecessors in reporting the traditions
which he had collected. But he differed from them in the standard
of his choice. He included in his Sunan not only the genuine
traditions132 but also such of them as had been pronounced by
some traditionalists to be weak and doubtful.
Among the narrators, he relied not only on those who had
been declared by all the authorities unanimously as acceptable,
but also on those who had been accepted only by some critics as
reliable. For some of the critics like Shu’ba and others had been
over-strict in their criticism of the narrators. Abu Dawud, however,
collected the most reliable traditions known to him on the subject
in every chapter. He gave the various sources through which he
had received traditions, and also set down the different versions
of the various traditions. His Musnad had neither been compiled
it nor arranged it in its present form. It is the work of his student,
Yunus bin Habib, who collected together the traditions which he
had received form from Abu Dawud al-Tayalisi, and arranged
them in the form of the present Musnad.133 In the present printed
edition, this work consists of 2726 traditions, which are related
by 281 Companions whose narratives are given under their names.
These are arranged in the order of:
i. The first four Caliphs.
ii. The rest of the Badriyun.
iii. The Muhajirun
iv. The Ansar
v. The women
vi. The youngest Companions
132
As al-Bukhari and Muslim had done.
133

Therefore, it is accepted as one of the six canonical collections.
Jami at-Tirmidhi
Jami at-Tirmidhi is a collection of Hadith compiled by Imam
Abu Isa Muhammad at-Tirmidhi. It contains roughly 4300 Hadith134
in 46 books. His collection is unanimously considered to be one of
the six canonical collections of Hadith of the Sunnah of the Prophet
(PBUH). Imam Tirmidhi finished the Jami in 884 AD.135 The great
scholars of mid-eleventh century like al-Bayhaqi and al-Khatib al-
Baghdadi considered the Jami to be an authentic (sahih) book,
meaning that it contained many invaluable and reliable reports and
was one part of the six books in Hadith canon.136
Others appreciated it for its accessible format and clear
style. The Jami is a milestone in the development of Hadith
criticism; it is the first book to provide a section137 defining critical
terms to evaluate Hadith authenticity such as hasan (acceptable)
and Gharib (limited or unusual narration). Al-Tirmidhi employs
these terms to subtly evaluate not only the strength of every Hadiths
chain of transmission but also the extent to which the jurists acted
on it. In addition, he provides invaluable information on the
identities and reliability of transmitters138, which often reappears
in later works of Hadith. Al-Tirmidhi’s Jami is generally considered
less reliable than the books of al-Bukhari, Muslim, Abu Dawud or
al-Nasa’i.139 The Jami is also an early book in the genre of ikhtilaf
134
With repetitions
135
John L. Esposito, The oxford encyclopedia of the Islamic world, Oxford
University press, New York, vol.2, 2009, p. 497.
136
Ibid., p.383.
137
A chapter called al-Ilal at the end of the book
138
Often citing al-Bukhari
139
In part because al-Tirmidhi included Hadiths that scholars had used in
deriving law even though he knew they were not rigorously authenticated.
Nonetheless, later Sunni scholars frequently relied on al-Tirmidhi’s
declaration that a Hadith was hasan and sahih to establish its reliability,
although the influential critic al-Dhahabi declared that al-Tirmidhi’s
judgment should not be relied upon in these issues.
al-fuquha, books listing the different opinions among the jurist
on issues. On each issue, al-Tirmidhi provides the relevant Hadith,
evaluates their authenticity, and then tells the readers which legal
scholars took which positions. 140 The book was thus an
indispensable aid for later scholars such as ibn Taimiyah.
The author of this great Jami for the first time took into
consideration only those traditions on which the various rituals
and laws of Islam had already been used by the Muslim doctors of
the various schools. He took pains to determine the identity, the
names, the titles and the kunya of the narrators of these traditions.
He tried to fix the degree of the reliability of traditions, and
explained what use had been made of them by the jurists of the
various schools of Islamic law. As a matter of fact, al-Tirmidhi
adds a note to almost every Hadith with the words: “Abu Isa
says”. Then he states various important and interesting points
connected with the traditions. The following examples will show
the nature and the importance of al-Tirmidhi’s notes:141
“It was related to us by Abu Kurayb who repeated what
Muhammad bin Amr and Abu Hurairah had told respectively to
Abda bin Sulaiman and Abu Salma about how the Prophet (pbuh)
said that, but for fear of causing hardship to his people, he would
have ordered them to rub their teeth with a brush at the time of
every prayer. Abu Isa says: Truly, this hadith has been related by
Muhammad bin Ishaq, it having come down to him from the
Prophet through Zaid bin Khalid, Abu Salma and Uhammad bin
Ibrahim, each one being a link in the chain of communication.
And to me, both the traditions related by Abu Salma, as handed
down by Abu Hurairah and Zaid bin Khalid from the Prophet are
genuine, because they have been related through more than one
140
141
chain of authorities, starting with Abu Hurairah, who was in direct
contact with the Prophet (pbuh). But Muhammad thinks that the
traditions related by Abu Salma, as told to him by Zaid bin Khalid,
is more correct. On this subject, there are traditions related by
Abu Bakr Siddiq, Ali, Aishah, Khalid, Anas, Abdullah bin Amr
Umm Habiba and Ibn Umar.
Sunan Ibn Majah

Sunan Ibn Majah is a collection of Hadith compiled by Abu
Abdullah Muhammad ibn Yazid ibn Majah al-Rabi al-Qazwini. It
contains roughly 4,000 traditions in 32 books.142 The book has been
divided into 1,500 chapters. It is Ibn Majah’s most famous work,
and the source of his fame. Both the book and its author remained
relatively unknown outside Qazvin until the late 1000s, when Abu
Tahir al-Masqdisi (d. 1113) included the Sunan in his treatise on the
critical methods of “Six Hadith Masters.” This was the beginning
of the inclusion of the work in the canonical six books of Sunni
Islam. Ibn Majah’s place in this canon was not stable, however;
scholars as famous as Muhyi al-Din al-Nawawi (d. 1277) counted
only five canonical books and excluded that of Ibn Majah. Most of
the traditionalist preferred the Sunan of Ibn Majah to that of al-
Darimi, and included it among the most reliable works in Hadith,
instead of the latter.143 It is reported that having compiled the book,
Ibn Majah presented it for criticism to Abu Zar, the best critic of
Hadith at the time.144 Abu Zar liked the general plan of the works as
well as the arrangement of the material, and remarked that he had
expected that this work would supersede the Hadith works which
had been in general use. He also said that the number of weak
traditions in the book was not large (a little over 30).145
142
Ibid., p. 137.
143
Books, New Delhi, 1961, p. 137. 144
Ibid.
145
Tadhkirat al-Huffaz. Shams al Din Abu Abdullah Muhammad bin Ahmad al-
Dhahabi. Ed. By Saiyid Mustafa Ali. Hyderabad (India), 1330 A.H. 4 vols., ii, p. 209.
The Sunan included many unreliable Hadith. Although a fellow
citizen of Qazvin, the famous jurist ‘Abd al-Karim al-Rafi’i (d.
1226), stated that “the Hadith masters have associated Ibn
Majah’s book with the Sahihain (of al-Bukhari and Muslim) and
the Sunans of Abu Dawud and al-Nasa’i and used it as proof,”
the influential Hadith scholar Muhammad ibn Ahmad al-Dhahabi
(d. 1348) noted that as many as a fourth of the hadith in Ibn Majah’s
Sunan were unreliable. The famous Hadith analyst Shams al-Din
Muhammad ibn Abd al-Rahman al-Sakhawi (d. 1497) warned that
one must be very cautious while referring to the Hadith that are
only vouched for by Ibn Majah.146
The Compilers of Sihah Sitta

Imam Bukhari (809 – 870 AD)
Imam Bukhari was born in 809 AD in a small town of
Bukhara in Central Asia. His genealogy is as follows: Abu Abdullah
Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah
al-Bukhari. His father Ismail ibn Ibrahim was a well-known and
famous muhaddith in his time and had been blessed with the chance
of being in the company of Imam Malik, Hammad Ibn Zaid and
Abdullah Ibn Mubarak. His father passed away in Bukhari’s
childhood, and then he was taken care of by his mother. Muhammad
was a brilliant child with an incredible retentive memory who could
repeat a lesson without looking at the book which he read a year
ago. It is said that this commendable quality of Muhammad was
diverted to the memorization of Hadith and so, before he reached
the age of ten, he had already memorized a good number of hadith,
and after listening to a Hadith he would repeat it from memory.
He started listening and learning more and more Hadiths in his
hometown and after benefiting from the scholars of his hometown,
he started his travels in 210 A.H.

146

In his young age, he performed Hajj with his elder brother
and mother. After the completion of Hajj he remained in Makkah
for a further two years and upon reaching the age of eighteen
headed for Madinah. Bukhari states, “There was once a time
during one of our sessions when my teacher Ishaq Ibn Rahway
remarked it would be appreciated if someone could collect hadith
which held strong and reliable testimonials and write them in the
form of a book.” This inspired Bukhari which was later
strengthened by a dream in which Bukhari met the Prophet (pbuh).
Upon waking, he visited several interpreters for an appropriate
interpretation. They all answered that it meant he would in future
cleanse the all lies spoken by the people through narrating
misunderstood Hadith.
This gave Bukhari great comfort and strength and he
started the writing of his book Sahih Bukhari. In search of hadith
apart from Makkah and Madinah he also travelled to other key
centers of Arabia in search of knowledge like Syria, Egypt, Kufa,
Basra, and Baghdad. He worked on this book for 16 years and
out of 600,000 selected 9684 Hadith to record in his book. 147
Almost 90,000 students of hadith listened Sahih al-Bukhari directly
from him. Sometimes, the number of audience stretched to 30,000
in a single sitting. Apart from Sahih, Imam Bukhari also wrote at
least 20 other books mostly related to the science of Hadith. Imam
Bukhari set forward very tough conditions for acceptance of the
Hadith, especially regarding the Isnad.148 In the chain of isnad,
Bukhari maintained that it was not enough for a narrator to be
contemporary of the other narrator from whom he is reporting the
Hadith but their meeting with each other must also be proved.
The conditions on isnad in Sahih al-Bukhari that raised the standard
of Hadith in it very high and the book is known as the most authentic
book after the Book of Allah i.e. the Qur’an. Sahih al-Bukhari
147
This, however, does not mean that the left out Hadith were superfluous
or condemned. It was a matter of choosing the best from among the bests.
148
Chain of narrators
is divided into books and the books are divided into chapters.
Every chapter has its own title. Imam Bukhari has enforced
conditions which all narrators and testifiers must meet before
selecting the Hadith.
 All narrators in the chain must be just.
 All narrators in the chain must possess strong memory
and all the traditionalists who possess great knowledge of
Hadith must agree upon the narrators’ ability to learn and
memorize, along with their reporting techniques.
 The chain must be completed without any missing narrators.
 It must be known that consecutive narrators in the chain
met each other.149
 If there are two different narrators of a Hadith related to
them by a Companion, then the Hadith shall be given a
high status in rank. However, if only one narrator is found
and the testimonial proves to be a strong one, then it shall
be accepted without any doubts.
His Death
Political problems led forced him to move to Khartank, a
village near Samarkand where he died in the year 870 A.D.
Imam Muslim (819 – 874 AD)

Imam Muslim was born in Nishapur in the year 819 AD in
a well-to-do educated family. His full name was Abul Husain
Muslim bin Hajjaj bin Muslim. He belonged to the Qushair tribe
of the Arabs, an offshoot of the great clan of Rabi’a. His father,
Hajjaj bin Muslim is said to be a scholar. His parents were the
righteous people who left such an indelible impression on his mind
that he spent his life as a God-fearing person and always kept
149
This is Imam al-Bukhari’s extra condition.
himself adhered to the path of righteousness. The academic
environment of the town and his neighborhood triggered his
intellectual instinct to acquire knowledge, particularly the
knowledge of Hadith. Imam Muslim followed the course of
learning and became one of the scholars of Hadith in Nishapur.
By then, the town of Nishapur had many scholars of Hadith. Imam
Muslim travelled to Damascus, Baghdad and Khurasan for listening
to Hadith from the prominent scholars of that time. Imam Bukhari
and Imam Muslim had many common teachers like Imam Ahmad
bin Hanbal and Ishaq bin Rahhwiya.
Imam Muslim had great respect for Imam Bukhari. When
Imam Bukhari visited Nishapur, Imam Muslim received him with
great pleasure and reverence, and attended his lessons regularly.
Muslim was a confident scholar of Hadith and had independent
view on matters related to the science of Hadith. He also had a
disagreement with Imam Bukhari over the issue of meeting of
contemporary narrators with each other. Imam Muslim travelled
widely to collect Hadith in Arabia, Egypt, Syria and Iraq, where
he attended the lectures of some of the prominent Muhaddith of
his time such as Is- aq bin Ra- awayh, A% mad bin Hanbal,
Ubaidullah al-Qawariri, Qutaiba bin Sa’id, Abdullah ibn Maslama,
Harmalah bin Yahya, and others. He wrote many books and
treatises on Hadith, but the most important of his works is the
collection (Jami) of his Sahih i.e. Sahih Muslim. He originally
named his book “Musnad as-Sahih”. Imam Muslim strictly
observed many principles of the science of Hadith, which had been
slightly ignored by his great teacher Imam Bukhari. Imam Muslim
considered only such traditions to be genuine and authentic as
had been transmitted to him by an unbroken chain of reliable
authorities up to the Prophet (PBUH) and were in perfect harmony
with what had been related by other narrators who se
trustworthiness was unanimously accepted and who were free from
all defects. He divided narrators and sub-narrators into 3 levels:
1. Those people who are completely authentic in their
memory and character with no deficiency whatsoever. They
were known to be honest and trustworthy.
2. People of slightly lesser memory and perfection than the
previous category, yet still trustworthy and knowledgeable,
not liars by any measure. Examples of people in this
category include Ata ibn Said and Layth ibn Abi Sulaim.
3. The People whose honesty was a subject of dispute or
even discussion. Imam Muslim did not concern himself
with such people. Examples in this category include
Abdullah ibn Maswar and Muhammad ibn Said al-Maslub.
Moreover, Imam Bukhari, while describing the chain of
narrators, sometimes mentions their kunya (genealogy) and
sometimes gives their names. Imam Muslim takes particular care
in according the exact words of the narrators and points out even
the minute difference in the wording of their reports. Imam Muslim
has also constantly kept in view the difference between the two
well-known modes of narration, haddathana (he narrated to us)
and akhbarana (he informed us). He is of the opinion that the first
mode is used only when the teacher is narrating the Hadith and
the student is listening to it, while the second mode of expression
implies that the student is reading the Hadith before the teacher.
This reflects his utmost care in the transmission of a Hadith. Imam
Muslim has taken great pains in connecting the chain of narrators.
He has recorded only that Hadith which, at least, two
reliable successors had heard from two Companions and this
principle is observed throughout the subsequent chain of narrators.
His other works are:

Kitab al-Musnad al-Kabir Ala al-Rijal, Jami’ Kabir, Kitab
al-Asma wa’l-Kuna, Kitab al-Ilal, Kitab al- Wijdan.
His Students:
Imam Muslim had a very wide circle of students, who learnt
Hadith from him. Some of them occupy a very prominent position
in Islamic history, e.g. Abu Hatim Razi, Musa ibn Harun, Ahmad
ibn Salama, Abu ‘Isa Tirmidhi, Abu Bakr ibn Khusaima, Abu
‘Awana and Al-Dhahabi.
His Death:
Imam Muslim lived for fifty-five years. He spent most of
his time in learning Hadith, in its compilation, in its teaching and
transmission. He always remained absorbed in this single pursuit
and nothing could distract his attention from this pious task. He
died in 874 AD, and was buried in the suburbs of Nishapur.
Imam al-Nasa’i (829 - 915 AD)

Imam al-Nasa’i was born in 829 AD in the famous city of
Nasa in the Persian province of Khorasan, situated in Western Asia
known.150 His full name was A% mad ibn Shuaib ibn Ali ibn Sinan
Abu Abd ar-Ra% man al-Nasa’i. He primarily attended the
gatherings and circles of knowledge in his town where he specialized
in his study of Hadith. He went at the age of 15 to Balkh, where he
studied traditions with Qutayba b. Sa’id for more than a year.151 He
travelled widely in pursuit of Hadith, and finally he decided to settle
in Egypt. He was a man of piety and he possessed a photographic
memory. The famous scholar and commentator of the Holy Qur’an
Al-Dhahabi would say narrating from his teachers that this Great
Imam was the most knowledgeable in Egypt.
The Great Imam would put on good clothing according
to the Sunnah of our beloved Prophet Muhammad (PBUH) and
would eat poultry every day. The Imam would also perform Hajj
150
It was a famous centre for Islamic knowledge where many Ulama were
situated and studies in hadith and fiqh was at its peak.
nearly every year. Imam had decided to stay in Egypt and started
to lecture, mostly narrating Ahadith to the extent that he became
famous with the title of “Hafidhul Hadith”. His famous book
known as Sunan al-Nasa’i is taught around the world in every
Islamic institute. Some of his teachers are Ishaq ibn Rahweh, Imam
Abu Daud Al-Sijistani, and Qutaibah ibn Saeed. Al-Nasa’i compiled
a large number of traditions in favor of Ali Ibn Abi Talib and shaped
them into a book known as “Khasais Ali” or “Khasais Kubra”.
When Kharijites came to know about it, they asked Al-Nasa’i to
also compile the traditions in favour of Muawiyah-I. Al-Nasa’i
rejected their will by saying that there is no Ahadith or saying of
Prophet Muhammad (PBUH) in favour of Muawiyah-I. The
Kharijites then beated Al-Nasa’i until he died. A well-known Sunni
scholar of Pakistan, Allamah Ghulam Rasool Saeedi also recorded
this event in his famous book of Tazkiratul traditionalists. The
great Imam also left behind many beneficial works, many of which
unfortunately are not published but we can without any doubt
conclude from what we have understood that his knowledge and
excellence is no less than that of Imam Bukhari and ibn Hazm.
These are a few of his famous works: Sunan Al-Kubra, Amul
Yawmi Wallaylah, Kitaby Dufai wal Matrookeen, Khasais Ali,
Al-Jurhu wa Ta’adeel.
His Students:
Many people would attend his gatherings and many famous
great scholars became his students and notably the most famous
ones are Imam Abul Qasim Tabarani, Imam Abu Bakr, Ahmed ibn
Muhammad also known as Ibn as-Sunni, Sheikh Ali, the son of
the famous Muhaddith, Imam Tahawi.
His Death:
In the year 914, he went to Damascus, where he found the
Tabakat al-Shafi’iyah al-Kubra. Taj al-Din Abu Nasr Abd al-Wahhab al-
151
Subki. Egypt., ii, p. 83-84.

inhabitants holding erroneous views against Ali bin Abi Talib under
the influence of the Umayyads. In order to guide the people to the
right course, he composed a book on the merits of Ali and wanted
to read it out from the pulpit of a mosque. The people instead of
giving him a patient hearing, ill-treated him, kicked him, and drove
him out of the mosque. He was seriously injured, and did not live
long after this incident. He died in the year 915152 at the age of 88
on Monday the 13th of Safar 303 AH in the holy city near the
Ka’bah and was buried between Safa and Marwa. Ibn Hajr and
adh-Dhahabi state that he passed from in Ramalah, Palestine during
the journey to Makkah and the body was sent to Makkah and
buried between Safaa and Marwa.
Imam Abu Dawud al-Sijistani (817 - 888)
His full name was Abu Dawud Sulayman bin al-Ashath. He
was a descendant of Imran form the tribe of Banu Azad of Arabia,
who was killed in the battle of Siffin while fighting on behalf of
Hazrat Ali. Abu Dawud himself was born in 817. Authorities differ
from the place of his birth. Ibn Khallikan153 and following him,
Wustenfeld154 are of the opinion that he was born in a village called
Sijistana near Basra. But Yaqut, the great geographer and al-Sam’ani
Subki are of the opinion that Abu Dawud was born in the well
known town of Sijistan in Khurasan. As a matter of fact, a village
named Sijistan was never known to have existed near Basra. Abu
Dawud received his elementary education probable in his native
city. When he was ten years of age, he joined a school in Nishapur.
There he studied with Muhammad bin Aslam (d. 856). He
also studied at Khurasan before going to Basra, 155 where he
152
153
Wafayat al-A’yan. Ibn Khallikan. Ed. By F. Wustenfeld. Gottingen, 1835,
2 vols., p. 271.
154
Der Imam el-Schafi’i: seing Schuler and Anhanger bis zum J. 300 d.H.F.
Wustenfeld. Gottingen, 1890, p. 47.
155
Tahdhib al-Asma. Abu Zakariya Yahya al-Nawawi. Ed. By F. Wustenfeld,
Gottingen, 1842-47., p. 710.
received the largest part of his education in Hadith. He visited
Kufa in 224, and from there he started on his journeys in search of
knowledge in Arabia, Mesopotamia, Persia, Syria, and Egypt. He
met all the important traditions of his time, from whom he gathered
knowledge of all the available traditions. The names of many of
these teachers are found in the works on ‘Asma al-Rijal’ during
his travels; Abu Dawud visited Baghdad on many occasions. Once,
while staying there, he was visited by Abu Ahmad al-Muwaffaq,
the famous commander and brother of the caliph al-Mu’tamid.
When Abu Dawud enquired about the objective of his visit, al-
Muwaffaq said that it was threefold: i) to request Abu Dawud to
take up residence at Basra, which had been deserted by people on
account of the insurrection of the Zanjis; this would attract crowds
of students and would lead to an increase in population if Abu
Dawud took up residence there ii) to request Abu Dawud to deliver
lectures on traditions to al-Muwaffaq’s sons iii) to ask Abu Dawud
to hold special classes for this purpose to which the common
students might not be admitted. Abu Dawud acceded to the first
two requests, but expressed his inability to accede to the third.
For “to acknowledge all are equal”, and Abu Dawud would not
make any distinction between poor and rich students. The sons of
al-Muwaffaq, therefore, attended (according to the report of Jabir)
the lectures of Abu Dawud together with other students.156 The
story, related by al-Subki, throws light not only on the great
reputation enjoyed by Abu Dawud as a traditionalist and on his
character as a teacher, but also on the date of his final settlement
at Basra. This could not have happened before the year 270, when
the Zanji insurrection was finally crushed.
His Death:
Abu Dawud died at Basra in the year 888 at the age of 73.
Abu Dawud’s vast knowledge of traditions, his upright character
Tabaqat al-Shafi’iyah al-Kubra. Taj al-Din Abu Nasr Abdul Wahhab al-
156
Subki. Egypt., p. 49.

and his piety have been generally recognized by all the traditions.
Imam at-Tirmidhi (821 - 892)

His full name was Abu Isa Muhammad ibn Isa at-Tirmidhi.
He was one of the most influential figures in the Sunni traditions.
He was born during the reign of the Abbasid Caliph al-Ma’mun in
825 near the city of Tirmidh in modern day Uzbekistan.157 However,
some sources indicate that he was born in Makkah.158 The stronger
opinion is that he was born in Tirmidh. He travelled widely in
Arabia, Iran, Iraq, and the Hejaz to study with the most sought
after scholars of his day such as Bukhari, Muslim, Abu Dawud,
Qutaiba ibn Said and Abu Zura al-Razi. His mentor was the famous
Imam Bukhari. He was also strongly influenced by the opinions
of al-Shafi’i and Ibn Hanbal.159
It is said that At-Tirmidhi began the study of Hadith at the
age of 20 in order to collect Hadith.160 Abu Isa possessed an
extremely sharp and retentive memory which was severely tested
157
Wheeler, Brannon M., ed. (2002). “Glossary of Interpreters and
Transmitters”. Prophets in the Quran: An Introduction to the Quran and
Muslim Exegesis. New York: Continuum. p. 358.; See Also: Abdul Mawjood,
Salahuddin Ali (2007). The Biography of Imâm at-Tirmidhi. Translated by
Abu Bakr ibn Nasir (1st ed.). Riyadh: Darussalam.; Adamec, Ludwig W. (2009).
Historical Dictionary of Islam (2nd ed.). Lanham, MD: Scarecrow Press. p.
307.
158
Siddiqi, Muhammad Zubayr. Hadith Literature: Its Origin, Development
& Special Features. p. 64.
159
160
Wensinck, A.J. (1993). “al-Tirmidhi”. Encyclopaedia of Islam, First Edition
(1913-1936) 8. Leiden: E. J. Brill. pp. 796–797.; Also See: Robson, James
(June 1954). “The Transmission of Tirmidhi’s Jami”. Bulletin of the School
of Oriental and African Studies, University of London (Cambridge University
Press on behalf of School of Oriental and African Studies) 16 (2): 258–270.
many times. It is related that once during his travels, a traditionalist
dictated to him several traditions which occupied 16 pages. These
pages were lost by al-Tirmidhi before he could revise them. He met
the traditionalist again after some time, and requested him to recite
some traditions. The teacher suggested that he would read out form
his manuscript the same traditions as he had dictated to Tirmidhi at
the previous meeting, and that Tirmidhi should compare his notes
with what he heard. Tirmidhi, instead of telling the teacher that he
had lost his notes, took up some blank papers in his hand, and looked
into them as if they contained his notes. The teacher began to read
from his book, but soon discovered the trick, and became angry at
the young student’s conduct. But al-Tirmidhi explained the position,
and said that he remembered every word of what had been dictated
to him. The teacher, refusing to believe him, challenged him to recite
the traditions form memory. Tirmidhi accepted the challenge at once,
and recited all the traditions without committing a single mistake.
Now the teacher doubted his statement that he had not revised his
notes. In order to test this, he recited forty other traditions, and
asked al-Tirmidh to reproduce them.
Al-Tirmidh at once repeated what he had heard from his
teacher who, finally convinced of the truth of his statement, and
was impressed by his unfailing memory.161 Tirmidhi was blind in
the last two years of his life, according to adh-Dhahabi. His
blindness is said to have caused as a consequence of excessive
weeping, either due to fear of God or over the death of al-Bukhari.
His great achievement was his legal and doctrinal Hadith, the Jami
finished in 884, containing about 4,300 Ahadith from the Prophet.162
Al-Tirmidhi compiled another highly influential book, the Kitab
al-Shama’il (book of reports), describing the Prophet’s (PBUH)
character, behaviour and appearance. This was one of the most
commonly studied books in areas like Iran.
161
Books, N. Delhi, 1961, pp. 129-130.
162
Ibid., p. 383.
His Death:
He died at Tirmidh in 892 in Bugh163 and was buried there
in Uzbekistan. In Tirmidh, he is locally known as Abu Isa at-
Tirmidhi or “Termez Ota” (Father of Termez”).164
Imam Ibn Majah (824 – 887)

Imam Ibn Majah was born in 824 AD/209 AH at Qazwan
165
in Iran. His full name was Abu Abdullah Muhammad ibn Yazid
ibn Majah al-Rabi al-Qazwini;166 he was generally known as Ibn
Majah which was the title of his father or grandfather.167 He was
a prominent Sunni Hadith scholar of the ninth century. Although
he travelled to Arabia, Iraq, Syria, and Egypt in order to study
Hadith and Islamic law, he left his hometown to travel the Islamic
world visiting Iraq, Makkah, the Levant and Egypt.
He studied under Abu Bakr ibn Abi Shaybah (through
whom came over a quarter of al-Sunan), Mu% ammad ibn
Abdillah ibn Numayr, Jubarah ibn al-Mughallis, Ibrahim ibn al-
Mundhir al-$ izami, Abdullah ibn Mu awiyah, Hisham ibn
163
Ibn Khallikan (1843) [Written 1274]. “At-Tirmidi the traditionist”. Ibn
Khallikan’s Biographical Dictionary. Translated from Wafayât al-a’yân wa-
anbâ’ az-zamân by zamân by Baron Mac Guckin de Slane. Paris: Oriental
Translation Fund of Great Britain and Ireland. pp. 679–680.; Also See:
Robson, James (June 1954). “The Transmission of Tirmidhi’s Jami‘“
“The Transmission of Tirmidhi’s Jami‘“. Bulletin of the School of Oriental
and African Studies, University of London (Cambridge University Press on
behalf of School of Oriental and African Studies) 16 (2): 258–270. Also See:
Dr. Muhammad Zubayr Siddiqi, The Hadith For Beginners, Goodword Books,
N. Delhi, 1961, p. 129.
164
www.uzbek-travel.com.
165
al-Dhahabi, Muhammad ibn Ahmad (1957). al-Mu‘allimi, ed. Tadhkirat
al-Huffaz (in Arabic) 2. Hyderabad: Da‘irat al-Ma‘arif al-‘Uthmaniyyah. p.
636.
166
Ibid.
167
Ammar, Mu% ammad ibn Rum% , Dawud ibn Rashid and
others from their era. Abu Ya la al-Khalili praised Ibn Majah as
“reliable (thiqah), prominent, agreed upon, a religious authority,
possessing knowledge and the capability to memorize.”168 He
seems to have spent most of his life in his native city. Among the
famous scholars with whom he studied is Abu Bakr ibn Muhammad
al-Tanafisi. Ibn Majah wrote a history Qazvin and an exegesis of
the Qur’an, neither of which have survived. He compiled several
works in Hadith, of which the most important is the Sunan Ibn
Majah.169
According to al-Dhahabi, Ibn Majah died approximately
on February 19, 887 CE/with eight days remaining of the month
of Ramadan or according to al-Kattani, either in 887 or 889. He
died in Qazwin. 170
Al-Dhahabi mentioned the following of Ibn Majah’s
171
works:
 Sunan Ibn Majah: one of the six canonical collections of
Hadith
 Kitab al-Tafsir: a book of the Qur’an exegesis
 Kitab al-Tarikh: a book of history or, more likely, a listing
of Hadith transmitters
168
636.
169
Ibid.
170
al-Kattani, Muhammah ibn Ja‘far (2007). Muhammad ibn Muhammad
al-Kattani, ed. al-Risalah al-Mustatrafah (in Arabic) (seventh ed.). Beirut:
Dar al-Bashair al-Islamiyyah. p. 12.; See Also: al-Dhahabi, Muhammad ibn
Ahmad (1957). al-Mu‘allimi, ed. Tadhkirat al-Huffaz (in Arabic) 2.
Hyderabad: Da‘irat al-Ma‘arif al-‘Uthmaniyyah. p. 636.
171
636.
THIRTY-TWO SELECTED AHADITH FROM
“TAJREED-E-BUKHARI” TRANSLATED BY
MAULANA SYED ABDUL DAIM JALALI
(1, 5, 8, 10, 12, 13, 14, 16, 21, 18, 39, 41, 44, 45, 46,
47, 63, 346, 353, 472, 510, 670, 671, 734, 878, 881,
927, 1005, 1053, 1066, 1942, 1954)
Hadith Numer 1:
Narrated ‘Umar bin Al-Khattab: I heard Allah’s Messenger
(PBUH) saying, “The reward of deeds depends upon the intentions
and every person will get the reward according to what he has
intended. So whoever emigrated for worldly benefits or for a
woman to marry, his emigration was for what he emigrated for.”
Hadith Number 5:
Narrated Said bin Jubair: Ibn ‘Abbas in the explanation of
the Statement of Allah. “Move not your tongue concerning (the
Quran) to make haste therewith.” (75.16) Said “Allah’s Apostle
used to bear the revelation with great trouble and used to move
his lips (quickly) with the Inspiration.” Ibn ‘Abbas moved his lips
saying, “I am moving my lips in front of you as Allah’s Apostle
used to move his.” Said moved his lips saying: “I am moving my
lips, as I saw Ibn ‘Abbas moving his.” Ibn ‘Abbas added, “So
Allah revealed ‘Move not your tongue concerning (the Qur’an)
to make haste therewith. It is for us to collect it and to give you
(O Muhammad) the ability to recite it (the Qur’an) (75.16-17)
which means that Allah will make him (the Prophet) remember
the portion of the Qur’an which was revealed at that time by heart
and recite it. The Statement of Allah: And ‘When we have recited
it to you (O Muhammad through Gabriel) then you follow its (the
Qur’an’s) recital’ (75.18) means ‘listen to it and be silent.’ Then it
is for Us (Allah) to make It clear to you’ (75.19) means ‘Then it is
(for Allah) to make you recite it (and its meaning will be clear by
itself through your tongue). Afterwards, Allah’s Apostle used to
listen to Gabriel whenever he came and after his departure he
used to recite it as Gabriel had recited it.”
Hadith Number 8:
Narrated Ibn ‘Umar: Allah’s Apostle said: Islam is based
on (the following) five (principles):
1. To testify that none has the right to be worshipped but
Allah and Muhammad is Allah’s Apostle.
2. To offer the (compulsory congregational) prayers dutifully
and perfectly.
3. To pay Zakat (i.e. obligatory charity).
4. To perform Hajj (i.e. Pilgrimage to Makkah).
5. To observe fast during the month of Ramadan.
Hadith No. 10:

Abdullah ibn Umar said, that the Prophet (PBUH) said,
‘The true Muslim is the one from whose hands and tongue,
Muslims are safe. And an (Muhajir) emigrant is the one who refrains
from the things what Allah has forbidden.
Hadith No. 12:

Abdullah ibn Umar said, a certain person asked the Prophet
(PBUH) which Islam is superior, the Prophet (PBUH) replied,
‘Feeding the poor, greeting acquaintances and strangers alike.’
Hadith No. 13:

Anas ibn Malik said, that the Prophet (PBUH) said, ‘None
of you truly believes until he wishes for his brother what he wishes
for himself.’
Hadith No. 14:
Narrated Abu Huraira: “Allah’s Apostle said, “By Him in
Whose Hands my life is, none of you will have faith till he loves
me more than his father and his children.”
Hadith No. 16:

Narrated Anas: The Prophet (PBUH) said, “Whoever
possesses the following three qualities, will have the sweetness
(delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer
than anything else.
2. Who loves a person and he loves him only for Allah’s sake.
3. Who hates to revert to Atheism (disbelief) as he hates to
be thrown into the fire.
Hadith No. 18:
Ubadah ibn Samit has narrated that once some companions
were seated around the Prophet (PBUH). The Prophet addressed
them and said, ‘Swear allegiance to me that you will not associate
anyone with God; that you will not commit theft; that you will not
kill your children for fear of poverty; that you will not heap false
accusation on any one, that you will not disobey for doing good
deeds; those of you act accordingly will be rewarded amply by
God.’
Hadith No. 21:

Narrated Abu Said Al-Khudri: The Prophet (PBUH) said,
“When the people of Paradise will enter Paradise and the people
of Hell will go to Hell, Allah will order those who have had faith
equal to the weight of a grain of mustard seed to be taken out
from Hell. So they will be taken out but (by then) they will be
blackened (charred). Then they will be put into the river of Haya’
(rain) or Hayat (life) (the Narrator is in doubt as to which is the
right term), and they will revive like a grain that grows near the
bank of a flood channel. Don’t you see that it comes out yellow
and twisted.
Hadith No. 39:

Anas ibn Malik said, that the Prophet (PBUH) said, ‘Adopt
the ways of ease not difficulty, make people happy, do not turn
them away from you in disgust.’
Hadith No. 41:
Anas ibn Malik said that the Prophet (PBUH) said,
‘Whosoever said there is no god but Allah and there was a grain
of faith in his heart, will escape Hell. One who said the article of
Tawheed and there was a grain of faith in his heart will not have
to stay in Hell.’
Hadth No. 44:

Abu Hurairah said that the Prophet (PBUH) said, ‘Whoever
accompanies a funeral during prayer and burial will receive a
reward equal to two qirat and the one who returns after the funeral
prayer will receive one qirat – each qirat will equal the mountain
of Uhud.’
Hadith No. 45:

Abdullah ibn Masud said that the Prophet (PBUH) said,
‘Abusing a Muslim is sin while killing him is blasphemy.’
Hadith No. 46:

Ubada ibn Samit reported that as the Prophet (PBUH)
was coming out of his home to inform about the Shab-e-Qadr, he
heard two men fighting with each other. Then he addressed his
companions in these words ‘I came to tell you the date of Shab-e-
Qadr but because of those two men quarrelling knowledge has
been taken away from me. Now you should see it on the 25th, 27th,
29th night of Ramazan.’
Hadith No: 47
Narrated ‘Abdullah: The Prophet (PBUH) said, “Abusing
a Muslim is Fusuq (an evil doing) and killing him is Kufr
(disbelief).”
Hadith No. 63:

Anas ibn Malik said that the Prophet (PBUH) said, ‘Opt
for easier option, do not opt for harder option. Give good tidings
to people; do not make them feel disgusted.’
Hadith No. 346:

Narrated ‘Aisha: Allah enjoined the prayer when He
enjoined it, it was two rak‘at only (in every prayer) both when in
residence or on journey. Then the prayers offered on journey
remained the same, but (the rak‘at of) the prayers for non-travelers
were increased.
Hadith No. 353:

Narrated Ibn ‘Umar: When the Muslims arrived at Madina,
they used to assemble for the prayer, and used to guess the time
for it. During those days, the practice of Adhan for the prayers
had not been introduced. Once they discussed this problem
regarding the call for prayer. Some people suggested the use of a
bell like the Christians, others proposed a trumpet like the horn
used by the Jews, but ‘Umar was the first to suggest that a man
should call (the people) for the prayer; so Allah’s Messenger
(PBUH) ordered Bilal to get up and pronounce the Adhan for
prayers.
Hadith number 472:
Narrated Salman-Al-Farsi: The Prophet (PBUH) said,
“Whoever takes a bath on Friday, purifies himself as much as he
can, then uses his (hair) oil or perfumes himself with the scent of
his house, then proceeds (for the Juma prayer) and does not
separate two persons sitting together (in the mosque), then prays
as much as (Allah has) written for him and then remains silent
while the Imam is delivering the Khutba, his sins in-between the
present and the last Friday would be forgiven.”
Hadith No. 510:

Narrated Ibn ‘Abbas: I offered the ‘Eid prayer with Allah’s
Messenger (ý), Abu Bakr, ‘Umar and ‘Uthman and all of them
offered the prayer before delivering the Khutba.
Hadith No. 670:

Narrated Ibn ‘Abbas: The Prophet (PBUH) sent Mu‘adh
to Yemen and said, “Invite the people to testify that none has the
right to be worshipped but Allah and I am Allah’s Messenger
(PBUH), and if they obey you to do so, then teach them that Allah
has enjoined on them five-time prayers in every day and night (in
twenty-four hours), and if they obey you to do so, then teach
them that Allah has made it obligatory for them to pay the Zakat
from their property and it is to be taken from the wealthy among
them and given to the poor.”
Hadith number 671:

Narrated Abu Aiyub: A man said to the Prophet (PBUH),
“Tell me of such a deed as will make me enter Paradise.” The
people said, “What is the matter with him? What is the matter
with him?” The Prophet (PBUH) said, “He has something to ask.
(What he needs greatly) The Prophet (PBUH) said: (In order to
enter Paradise) you should worship Allah and do not ascribe any
partners to Him, offer prayer perfectly, pay the Zakat and keep
good relations with your Kith and kin.”
Hadith number 734:

Narrated ‘Abdullah bin ‘Abbas: Al-Fadl (his brother) was
riding behind Allah’s Messenger (PBUH) and a woman from the
tribe of Khath’am came and Al-Fadl started looking at her and
she started looking at him. The Prophet (PBUH) turned Al-Fadl’s
face to the other side. The woman said, “O Allah’s Messenger
(PBUH)! The obligation of Hajj enjoined by Allah on His devotees
has become due on my father and he is old and weak, and he
cannot sit firm on the Mount; may I perform Hajj on his behalf?”
The Prophet (PBUH) replied, “Yes, you may.” That happened
during the Hajj-al-Wida (of the Prophet).
Hadith No 878:
Narrated Abu Huraira: Allah’s Messenger (PBUH) said,
“Fasting is a shield (or a screen or a shelter). So, the person
observing fasting should avoid sexual relation with his wife and
should not behave foolishly and impudently, and if somebody fights
with him or abuses him, he should tell him twice, ‘I am fasting.”
The Prophet (PBUH) added, “By Him in Whose Hands my soul
is, the smell coming out from the mouth of a fasting person is
better in the sight of Allah than the smell of musk. (Allah says
about the fasting person), ‘He has left his food, drink and desires
for My sake. The fast is for Me. So I will reward (the fasting
person) for it and the reward of good deeds is multiplied ten times.”
Hadith No 881:
Narrated Abu Huraira: Allah’s Messenger (PBUH) said,
“When the month of Ramadan starts, the gates of the Heaven are
opened and the gates of the Hell are closed and the devils are
chained.”
Hadith No 927:
Narrated Ibn ‘Umar: Some men amongst the companions
of the Prophet (PBUH) were shown in their dreams that the night
of Qadr was in the last seven nights of Ramadan. Allah’s Messenger
(PBUH) said, “It seems that all your dreams agree that (the Night
of Qadr) is in the last seven nights, and whoever wants to search
for it (i.e. the Night of Qadr) should search in the last seven (nights
of Ramadan).
Hadith No 1005:
Narrated Aisha: I said, “O Allah’s Messenger (PBUH)! I have
two neighbors and would like to know to which of them I should
give presents.” He replied, “To the one whose door is nearer to you.”
Hadith No 1053:
Narrated Abu Hurairah: The Prophet (PBUH) said,
“Whoever takes the money of the people with the intention of
repaying it, Allah will repay it on his behalf, and whoever takes it
in order to spoil it, then Allah will spoil him.”
Hadith No 1066:
Narrated ‘Abdullah bin ‘Umar: Allah’s Messenger (PBUH)
said, “A Muslim is a brother of another Muslim, so he should not
oppress him, nor should he hand him over to an oppressor.
Whoever fulfilled the needs of his brother, Allah will fulfill his
needs; whoever brought his (Muslim) brother out of a discomfort,
Allah will bring him out of the discomforts of the Day of
Resurrection, and whoever screened a Muslim, Allah will screen
him on the Day of Resurrection.”
Hadith number 1942:

Narrated Abu Hurairah: A man came to Allah’s Messenger
(PBUH) and said, “O Allah’s Messenger (PBUH)! Who is more
entitled to be treated with the best companionship by me?” The
Prophet (PBUH) said, “Your mother.” The man said. “Who is
next?” The Prophet said, “Your mother.” The man further said,
“Who is next?” The Prophet (PBUH) said, “Your mother.” The
man asked for the fourth time, “Who is next?” The Prophet
(PBUH) said, “Your father.”
Hadith No 1954:
Narrated Anas bin Malik: The Prophet (PBUH) said, “If
any Muslim plants any plant and a human being or an animal eats
of it, he will be rewarded as if he had given that much in charity.”
CHAPTER 7
FIQH
MEANING
This is an extremely large and very complex topic of
Islamiat. Law in every society aims at the maintenance of peace
and social control. It is a system which is primarily established to
protect the rights of individuals as well as of society. The legal
system in every society has its own nature, character, and scope.
Similarly, like any other society, Islam has its own legal system
known as fiqh. The meaning of the fiqh is “proper and deep
understanding of religion.172A jurist is called a faqih who is an
expert in matters of Islamic legal matters. Anything or action in
Islam falls within the following five categories of fiqh:
Fardh/Wajib (imperative): This category is must for the
Muslims to do such as the 5-time daily prayers. Doing the Fardh
counts as a good deed, and not doing it is a great sin.
Mustahab/Mandub (recommended): This category is
recommended for the Muslims to do such as extra prayers after
Zuhar, Maghrib, and Isha. Doing the Mustahab counts as a good
deed and not doing it does not count as a bad deed or a sin.
Mubah (allowed): This category is left undecided and left
for the person, such as eating apples or oranges. Doing or not
172
Understanding does not only mean by mind but also by heart. A law that
is not derived from Shari’ah cannot be fiqh; although it can remain a law.
For example, the traffic rules in our country demand from us to drive on
the left, stop at the red light and keep the driver’s license with us. This is a
just rule based on the principles of law. It does not contradict with the
Shari’ah as well. But, at the same time, it is not derived from the Shari’ah.
So it cannot be included in the fiqh.
doing the Mubah does not count as a good or bad deed. However,
intention of the person can change Mubah to Fardh, Mandub,
Makruh, or Haraam. Other things could also change the status of
the Mubah. For example, any Mubah becomes Haraam if it is proven
harmful, and any necessary thing to fulfill a Fardh is a Fardh too.
Makruh (disapproved): This category is a detested and
hated such as growing very long fingernails or sleeping on the
stomach. Not doing the Makruh counts as a good deed and doing
it does not count as a bad deed.
Haraam (forbidden): This category is prohibited for the
Muslims to do such as stealing and lying. Doing the haraam counts
as a bad deed and not doing it counts as a good deed.
IMPORTANCE AND NECESSITY
The importance and necessity of fiqh has been mentioned
clearly in the Holy Qur’an and the Hadith.
‘Undoubtedly, we have explained the signs in detail;
for those who understand.’
-The Qur’an: 6:98
‘(O Beloved) Say you; Are those who know and those
who know not equal? Surely, it is the wise alone that
recognize the guidance.’
-The Qur’an: Surah al-Zumar, Verse 9
Hazrat Amir Muawiyah (R.A.) has reported that the
beloved Prophet (PBUH) said:
‘If Allah wills to bestow someone with special virtue;
He makes him a Faqih of the Religion.’
-Sahih Bukhari, Volume 1, Chapter 13, Hadith 71
Hazrat Ibn Abbas (R.A.) says that the Prophet (PBUH) said:
‘One Faqih is more superior over satan, than a
thousand worshippers.’
-Sunan Tirmizi, Volume 10, Chapter 19, Hadith 2897
Fiqh embraces all the spheres of life ethical – religious, political
and economic. The necessity of fiqh is to maintain the peace, order,
and tranquility in the society. In Islam, Tafaqquh fi al-deen (the
understanding of the religion) is highly recommended. Prophet
Muhammad (PBUH) prayed for Abdullah bin Abbas (d. 68 AH)
‘Allahumma faqqih hu fiddeen’ (O Allah! Grant him the understanding
of the religion). The proper practice of the religion requires a proper
understanding and this gives fiqh a paramount place in Islam. Its sphere
broadens every day with the new experiments and the new problems
which the Muslim society is facing today and therefore, fiqh becomes
necessary to solve these problems. For example, today the
endorsement and authorization of blood transfusion, transplantation
of human organs and the ritual timings on moon and other planets.
BRIEF HISTORY OF COMPILATION

Fiqh is in the process of development, and it will remain
so as long as the life continues. This everlasting element in fiqh is
because of its involvement in human problems. The history of
compilation of fiqh can be broadly divided into three distinct ages:
1) The period of the Prophet (1 AH – 10 AH)
2) The period of the Righteous Caliphs (10 AH – 41 AH)
3) The period of the Abbasids (41 AH – Till today)
The Period of the Prophet (PBUH)

The first period is the legislative period which commenced
with Hijrat (migration) of the Prophet (PBUH) to Madina. During
this period the term fiqh was used in its literal meaning. There was
no independent science of jurisprudence. The companions were
not interested in philosophical discussion and therefore, they asked
only necessary questions to the Prophet. The Qur’an provided
the answer to their concern. In fact, the unnecessary and
meaningless enquiries were discouraged. The Qur’an said, ‘O
you who believe! Do not ask about things which, if made clear
to you, may cause you trouble.” (5: 101). The companions took
the judgment of the Prophet in legal cases and his advices in social
matters exactly as they came from him without putting themselves
in any theoretical debate. Thus, during this period, the sources of
Islamic law were confined to only two –
1. The Qur’an
2. The Sunnah.
The others were introduced in later period.
The Period of the Righteous Caliphs:
The demise of the Prophet (PBUH) in 632 AD marks the
beginning of the companion’s era which technically ends with the
death of the last Sahabi Abu Tufail Aamir b. Watilah in 728 AD in
Makkah. The companions were the immediate disciple of Prophet
(PBUH) and obtained uninterrupted and direct knowledge from
him. Two more sources of Islamic law were introduced during
this period namely; Qayas173 and Ijma. Umar bin al-Khattab, the
second Caliph is reported to have suggested to Abu Mussa al-
Ash’ari, the chief justice in Kufa to seek the help of Qayas where
there were no visible instruction in the Qur’an and the Sunnah.
This period also witnessed some early differences of opinion among
the companions over the understanding of ambiguous Qur’anic
verses. For example: The differences between Haz. Umar bin al-
Khattab, Abdullah bin Mas’ud, Abu Musa al-Ash’ari and Ali bin
Abi Talib on one hand and Haz. Aiysha, Zaid bin Thabit and
Abdullah bin Umar on the other, regarding the word quru (2:228),
is well known. The first group took its meaning as the period of
menstruation of a divorced woman whereas the other group
thought that the word stood for the state of purity.
The prominent jurists among the companions were Haz.
Ali bin Abi Talib, Haz. Zaid bin Thabit, Haz. Ayesha, Haz. Mu’az
bin Jabal and Haz. Abdullah bin Mas’ud.
The Period of the Abbasids
The third period saw the development of Muslim
jurisprudence with the rise of the Abbaside dynasty. It was
considered the golden period in development of fiqh. The science
of law reached the zenith of its development and it was marked by
a theoretical and scientific study of the law and religion and it was
that the four Sunni schools of jurisprudence were established.
Besides them, there were other schools of Islamic jurisprudence
such as: Asna Ashriya, Zaidiya, and Ismailiya. This generation
did not see the Prophet (PBUH) but was opportune to stay with
the companions and obtain the knowledge from them. So, it would
be misleading to assume that Tabi’un period began at the end of
companion’s period. So, along with the period of companions,
the era of Tabi’un also went on side by side.
After the demise of Prophet Muhammad (PBUH), many
of his companions settled down in the newly conquered lands and
resumed the work of teaching the religion and; so many centers of
learning emerged. Among them, Makkah, Madinah, Kufa, Basra,
and Damascus were of great importance. Abdullah bin Mas’ud
and Abu Musa al-Ash’ari were in Kufa. Later, Ali bin Talib shifted
the capital of the Caliphate to Kufa and spent his last four years
there. This made Kufa a great center for learning; next to Madinah
only. Abdullah bin Abbas and Anas bin Malik settled down in
Makkah and Basra respectively and a large number of students
attended their lessons. Many prominent jurists worked for the
growth of fiqh in this generation. In Makkah, Ata bin Abi Ribah
(d. 732 AD) and Amr bin Dinar (d. 743 AD) occupied the seat of
learning. Mujahid bin Jubair (d. 721 AD) and Ikrimah (d. 725
AD) were also great faqih of Makkah.
Madina was blessed with the greatest number of jurists.
The al-Fuqaha al-Sab’ah (the seven jurists) is the name given to
173
The word ra’y (opinion) was more in use than Qayas during that period.
very outstanding legal experts of the town of Madina who worked
towards the development of fiqh. Saeed bin al-Musayyab (d. 712
AD) topped the list followed by Urwan bin Zubair (d. 711 AD)
Qasim bin Muhammad (d. 725 AD), Ubaidullah bin Abdullah
(d.716 AD), Kharjah bin Zaid (d. 717 AD), Abu Bakr bin Abdul
Rahman (d. 713 AD), and Sulaiman bin Yasir (d. 725 AD). Others
were Salim bin Abdullah bin Umar (d. 725 AD), Ibn Shihab al-
Zuhri (d. 732 AD) and Rabi’ah bin Abi Abdul Rahman (d. 753
AD). Malik bin Anas (d. 795 AD), the founder of the Maliki School
of law and known as Imam Malik, also lived here and compiled
his famous work al-Muwatta. The students of Ali bin Talib and
Abdullah bin Mas’ud thrived in Kufa.
Prominent among them were Alqamah bin Qays (d. 681
AD), Shuraih bin Harith (d. 700 AD), Masruq bin al-Ajda (d. 682
AD), Aswad bin Yazid (d. 694 AD), Ibrahim al-Nakha’ee (d. 712
AD) and Hammad bin Abi Salma (d. 737 AD). Later Abu Hanifa
(d. 767 AD), known as Imam Azam (the greatest Imam) and the
founder of Hanafi School of law, lived here and, along with a big
team of his students, compiled the Hanafi fiqh. The town of Basra
housed Muhamamd bin Sirin (d. 728 AD), Hasan bin Yasar (d.
728 AD), Qatada bin De’ama (d. 736 AD) and Abul Aaliya Rafee
bin Mehran (d. 708 AD). Makhul (d. 731 AD), Awza’ee (d. 773
AD), Qubaisa bin Dhuwaib (d. 705 AD) and Rija bin Haywa (d.
730 AD) contributed to the development of Islamic fiqh in the
town of Damascus whereas Abulkhair Mirthad bin Abdullah (d.
708 AD) did the same in Egypt. The famous faqih of Yemen were
Ta’us bin Kaysan (d. 724 AD), Wahib bin Munabbih (d. 732 AD)
and Yahya bin Abi Kuthir (d. 746 AD).
The future generation of the jurist carried the opinions
and tendency of their teachers into the legal system which they
compiled. And thus, emerged the four schools of law, distinct from
each other in details but bound together in the foundation, the
opinions and the judgments of Umar bin al-Khattab, Abdullah bin
Umar and Haz. Ayesha influenced the fiqh of the scholars of Madina
and, in the same way, the judgments of Ali bin Abi Talib and
Abdullah bin Mas’ud guided the scholars of Iraq. By the middle
of the third century, many scholars had compiled the fiqh, distinct
from each other because of the treatment of the sources. Four of
them received the universal acknowledgment and were followed
by multitude of the people. They are known as Hanafi, Maliki,
Shafi and Hanbali schools of Jurisprudence.
BASIC SOURCES (INTRODUCTION)
The sources from which fiqh is derived, or the foundations
on which they rest are the following four:
1. The Qur’an
2. Hadith (traditions)
3. Ijma (consensus)
4. Qiyas (analogical deduction)
The Qur’an:
The Qur’an is the primary and basic source of Islamic
legislation. It consists of 114 chapters of unequal length called
Surahs (chapters), which are further divided into Ayaat (verses).
Each Surah has a special title. The Qur’an calls itself guidance
and so it provides the fundamental principles of law or code of
conduct but not the details. The four Hudood (punishment
prescribed in the Qur’an) mentioned in the Qur’an against murder,
theft, adultery, and false accusation of adultery are the only
prescribed punishment from Allah. The others are left to the
wisdom of the jurists according to the circumstances and
environment but of course, within the perimeter of the Shari’ah.
The verses of the Qur’an are full of the discussions and solutions
of civil, criminal, social, and administrative matters which the
Muslim community faces in day to day life. The Qur’an has touched
at least the basics of every human problem.
Hadith (traditions)
Hadith is the secondary source of Islamic law. The Sahaba
attached great importance to the establishment of the Sunnah as
the source of Islamic law. There are many instances during the
period of Sahaba when the citation of Hadith was made the basis
of a judgment. Later, the Tabi’un and the successive generations
also paid the due attention of to the Hadith in the process of law
making. Imam Shafi (d. 819 AD), one of the most respectable
names in Islamic Jurisprudence, was of the opinion that a Hadith
reported by a reliable chain of narrators, whether accepted by the
people or not, or even if it is an isolated Hadith, is considered a
source of law.
Ijma (unanimous agreement):

Ijma is the third source of law making. The word Ijma
means unanimous agreement. In Islamic terminology, it signifies
the agreement and consensus of the Muslim jurists on a legal issue
which surfaced after the demise of the Prophet (PBUH). It implies
that the issue in question did not happen during his time. The
agreement of jurists becomes a basis for the law. After Ijma takes
place, it becomes obligatory for the Ummah to adhere by to it.
During the period of Sahabah, the Ummah’s consensus was seen
on the issue of Abu Bakr’s Caliphate or non-distribution of the
conquered land of Iraq. In recent years too, some problems were
solved with Ijma. It should also be remembered that the complete
silence of jurists on an issue might not be taken as consensus but
one school of thought takes it also as Ijma.
Qiyas (analogical deduction)

Qayas is the last source of Islamic law. Qayas means
opinion or analogical deduction. There are instances when the
Sahaba exercised this method during the time of Prophet
Muhammad (PBUH). The Qayas can be explained as to look for
a basic common factor between the two similar cases and then
apply the rule of one to the other. The utility of this method is
more visible in the fast moving world of this time where new and
more complicated problems appear every day. By using the method
of Qayas, the unlimited problems of fiqh can be solved.
IMAM ABU HANIFA (699 – 767 AD)

A legal and jurist scholar Abu Hanifah is celebrated as the
founder of the Hanafi School and considered to be the most liberal
of the four sunni schools of law. His name was Numan bin Thabit
bin Zuta bin Mah,174 but popularly known as Abu Hanifa was born
in a prosperous family of a textile merchant in Kufa-Iraq in 699
AD. His father’s name was Thabit bin Zuta. Nothing is known
about his father except that he was a trader.175 As a youngster, he
assisted his father in the business who, is said to have a bakery as
well. A renowned Muhaddis, Amir bin Shurhabil al-Sha’bi (d. 722
AD) sensed his extra ordinary intelligence and picked him for the
study of the religion. He obtained the knowledge from scholars of
Kufa and travelled to other centers of learning in quest of
knowledge. He also met Imam Malik in Madina and both were
benefited by each other. Later, Abu Hanifa joined the lessons of
Hammad bin Suleiman where he mastered various sciences of
Islamic religious knowledge.
He worked under Hammad for 18 years and succeeded
him when Hammad died in 737 AD. Abu Hanifah occupied this
position for the next 30 years. The greatest achievement of Abu
Hanifa is the formation of a committee for research and
investigation in legal cases under his leadership. They analyzed
the rulings, judgment, views and opinions of the Companions,
particularly that of Haz. Ali bin Abi Talib and Haz. Abdullah bin
174
Numani, Shibli. Imam Abu Hanifa. Trans. Muhammad H. Hussain. New
Delhi: Kitab Bhavan, 1988. p. 1.
175
Ibid., p. 3.
Mas’ud (R.A.). It is reported that the number of these legal issues
and queries reaches 63,000 to 83,000. The members recorded the
final conclusion of the committee on legal and social matters and
later, Muhammad bin Hasan al-Shaybani compiled them together
which came to be known as Hanafi fiqh or Hanafi School of
Jurisprudence.
Imam Abu Hanifah produced about 800 scholars, jurists
and traditionalists. Abu Hanifa was not only a brilliant student of
law but also a God-fearing, kind-hearted and highly honest man.
His honesty in commercial dealing became exemplary. There are
many incidences in his life, which highlight this aspect of his
character. When Abbasid Caliph Al-Mansoor started establishing
the town of Baghdad in 760 AD, he asked Imam Abu Hanifa to
oversee the job. It is said that the same Caliph offered him the
post of chief justice of the state but when Imam Abu Hanifa
declined his offer, the Caliph put him in prison. In jail, he was
subjected to severe physical torture, but he did not change his
decision, reaching his 70th year of age finally succumbed to the
agony and died in prison in 767 AD. Imam Abu Hanifa had four
outstanding students who took up the task of developing the Hanafi
fiqh. The majority of Muslims today follow the teachings of the
Hanafi School.
1. The first one was Yaqoob bin Ibrahim popularly known
as Abu Yusuf (d. 800AD). He was the first to write books
in lines with Hanafi fiqh like Kitab al-Kharaj and Kitab
al-Aathar. He was appointed the chief Justice of the Islamic
state by Caliph Harun al-Rashid.
2. The second was Imam Muhammad bin Hasan al-
Shaybani. His books al-Mabsoot, al-Jam’e al-Sghir, al-
Jam’e al-Kabir and ‘Muwatta Imam Muhammad’ are well
known. His books have played an important part in
development of Hanafi fiqh. He died in 804 AD.
3. The next in the line was Zubair bin Hudhail (d. 774 AD).
He had a short time to continue the work of his teacher
and died only eight years after him.
4. The last one was Hasan bin Ziyad Lulu’ee. He also
authored many books and was appointed the chief judge
of Kufa town in 809 AD. He died in 819AD.
IMAM MALIK (714 – 795 AD)

Imam Malik was a Muhaddis as well as a faqih. His full
name was Malik ibn Anas Al-Asbahi. He belonged to the tribe of
Asbah of Yemen. He was born in a family of Mohaddisun in 711
AD in Madina. His father name was Anas ibn Malik and her mother
was Aaliyah bint Shurayk al-Azdiyya. He is considered the founder
of Malki school of thought. His grandfather Abu Aamir al-Asbahi
was a Sahabi and had participated in many battles during the time
of the Prophet (PBUH). Unlike Abu Hanifa, his childhood was
spent in poverty. Nevertheless, the unfavorable circumstances did
not deter him from acquiring the knowledge. At an early age he
had acquired the full knowledge of the Qur’an and Hadith.
During his time, Madina was booming with the large
number of religious scholars and Malik was opportune to learn
from the greatest scholars of his time like Nafe’, the freed slave of
Abdullah bin Umar; ibn Shihab al-Zuhri, Imam Ja’far al-Sadiq,
Muhammad bin Yahaya Ansari and Rabi’ah bin Abi Abdul
Rahman. He received traditions from Sahl ibn Sa’ad, one of the
last surviving Companions. He also studied with Jafar As-Sadiq,
the great scholar of that time. He also studied form Abu Hanifa;
however, he differed from Abu Hanifah on many important
questions regarding the authenticity of the traditions. Imam Malik’s
fame had spread far and wide. After the death of Nafe’, Malik
succeeded him to the highly revered seat of learning and began
lecturing in the mosque of the Prophet but not before the testimony
of seventy reliable scholars to assess whether Malik was worthy
to succeed Nafe’. Imam Malik was a Muhaddis as well as a Faqih.
As a Muhaddis, his work al-Muwatta176 is counted among the
most outstanding compilation of Hadith. It was compiled during
the reign of the Caliph Mansur. It is regarded as one of the most
authentic books on Hadith.177 Before Imam Malik finalised his
book, the Muwatta contained about ten thousand traditions of
the Holy Prophet (PBUH), but since Imam Malik exercised great
care in selecting Hadith, he omitted eight thousand traditions, in
its final form, the Muwatta contains only about two thousand
traditions of Ahadith.178
Shah Waliullah the great Indian Muhaddis gave it
preference over Sahih al-Bukhari. And Imam Bukhari himself
regarded the Isnad of Imam Malik as the best. To Bukhari, a Hadith
containing the chain of narrators as Malik from Nafe from Abdullah
bin Umar from the Prophet of Allah (PBUH) was golden chain.
As a jurist, he was influenced by the practice of the people of
Madina. In a way, according to Malik, the collective action of the
people of Madina amounted to Ijma. The Qur’an was his first
source of law making followed by a proved and authenticated
Sunnah. He was very rigid on this issue and did not accept many
Hadith because the people of Madina were not practicing according
to them. Then he turned towards the decisions of Umar bin al-
Khattab and Abdullah bin Umar and of other Madinian Companions
of Prophet (PBUH).
176
The word Muwatta means the trodden or beaten path, that means the
path followed by the eminent religious authorities or the companions of
the Prophet (pbuh).
177
Malik, Imam. Muwatta Imam Malik. Trans. Prof. M. Rahimuddin. New
Delhi: Kitab Bhavan, 1981. p. iii.
178
Since the Muwatta deals only with such Ahadith as have a bearing on
juristic verdicts, it omits many chapters and heading found in the Sahihs of
Imam Bukhari, Imam Muslim, Tirmidhi, and others. Muwatta has been
narrated form Imam Malik in thirty different ways. Of these, sixteen are
famous. Four narrations, those by Yahya, Ibn Bukair, Abu Mus’ab and Ibn
Wahb are most authoritative but Yahya’s narration surpasses them all in
popularity and fame.
The love for the Prophet and his Sunnah was of paramount
value to him. It is said that he never rode a donkey or horse in
Madina out of the respect for the ground that had touched the
Prophet’s feet. Moreover, he hardly went out of Madina because
he desired to die and be buried in Madina.179 He died in 795 AD at
the age of 86 years and was buried in Jannat-ul Baqi near the
mosque of Prophet Muhammad (PBUH). His Spanish student
Yahya bin Yahya (d. 848 AD) is the most accepted narrator of al-
Muwatta. The Maliki School of law became prominent in Madina,
Egypt, and North Africa. Imam Malik’s jurisprudence produced
lasting effects on the entire Muslim Ummah. His disciples spread
in all the provinces of the Muslim Empire. It is true that Imam
Abu Hanifah’s disciples were scattered in the Hijaz, Persia and
Transoxania, but they did not reach Africa and Spain. Imam Awza’i
fiqh won popularity in Spain, but it did not benefit the people of
Iraq and Persia. On the other hand, Imam Malik’s disciples carried
his juristic learning to all corners of the Muslim world. 180
8750962010
His full name was Abu Abdullah Malik ibn Anas. He was
one of the most highly respected and earliest scholars of fiqh, the
eponym of the Maliki School of law in Sunni Islam..is known as
the “Shaikh of Islam”. He was born in Madinah in 714 AD although
179
After the demise of the Holy Prophet (pbuh), many of his Companions
settled in the conquered provinces. Some of their successors collected and
codified Hadith. For example, Ibn Jarih in Makkah, Awzai in Syria, Hammad
in Basrah, Haitham in Wasit, Ma’amar in the Yemen, Ibn Mubarak in
Khurasan, and Jabir bin Hamid in Ray collected Hadith. But none of these
collections could compare with the Muwatta of Imam Malik. Imam Malik
passed his entire life in Madinah and therefore, had direct access to the
most reliable authorities on Hadith because most of the leading companions
and their successors lived and died there and narrated traditions. The
Muwatta is based on the traditions narrated by them and the juristic verdicts
given by them, and thus it deals only with such Hadith as have a bearing on
juristic verdicts.
180
Malik, Imam. Muwatta Imam Malik. Trans. Prof. M. Rahimuddin. New
Delhi: Kitab Bhavan, 1981. p. iv.
his family was originally from Yemen. Living in Madinah gave
Malik access to some of the best known scholars of the period.
Among his teachers was Abdullah ibn Yazid ibn Hurmuz181. Another
influential teacher was the older follower Nafi182, and Abdullah
ibn Umar.183 Malik had much faith in the reliability of the Hadiths
transmitted by Nafi and the chain of transmission (isnad) “Malik-
Nafi-Ibn Umar” was considered by later scholars of Hadith,
including al-Bukhari, as a golden chain on account of its
excellence.184
Malik studied for a while with the Shia scholar Jafar al-
Sadiq as well. Malik excelled in the Qur’anic and Hadith sciences,
with a particular interest in law. Among his best known students
are the scholars ‘Abd al-Rahman bin al-Qasim (d. 806), Abdullah
bin Wahb (d. 812), and Abdullah bin Abdul Hakam (d. 829) who
played the key roles in establishing the early Maliki school.185 Maliki
is best remembered for his work entitled al-Muwatta. In a letter
that he wrote to a fellow Madinian jurist, Layth ibn Sa’ad (d.
791), Malik categorically lays down the superiority of the legal
decisions based on Madinian practice over those of the other
schools, because of the reservoir of first hand knowledge of the
prophetic Sunnah to which the learned people of other cities could
not lay claim.
His student al-Shafi’i, however, would reverse Malik’s
order of preference and make the texts of recorded Hadiths the
final arbiter of the authenticity and legitimacy of the prophetic
practice. When neither practice nor Hadith could be adduced as
181
A younger follower of the Prophet’s Companions, who was regarded as
one of the most learned people in Madinah at his time.
182
The freed man and companion of the Prophet
183
The son of Hazrat Umar bin Khattab-the 2nd Caliph.
184
John L. Esposito, The Oxford Encyclopedia of the Islamic world, Oxford
University Press, New York, vol.3, 2009, p. 482.
185
Ibid., p. 482.
evidence, Malik restored to personal discretionary opinion
(ray), for which, like Abu Hanifah, he was subjected to criticism
by his anti ray opponents. After al-Muwatta, the most important
early Maliki legal treatise is the Mudawwanah (the recorded
[document]) by Abul Salam ibn Said al-Tanukhi (d. 845), known
as Sahnun in which Malik is referred to as one of the foremost
authors of legal doctrines and opinions. The Maliki legal school
was predominant until recently in the Maghrib (Tunisia, Algeria,
Morocco, and Muslim Spain in the pre-modern period) and in
Muslim societies in the rest of Africa. Malik breathed his last in
Madinah in 796 AD, when he was about 85 years old. He was
buried, like Ja’far al-Sadiq, in the Baqi cemetery across from the
Prophet’s mosque. The governor of Madinah of that time, Abdullah
ibn Zaynab led the funeral prayer.186
Al-Muwatta
Al-Muwatta is the best remembered work of Imam Malik,
which means “The Smoothed Path”, which was both a work of
law as well as a collection of Hadith. Al-Muwatta is the oldest
extant manual of law that has survived in the standard and complete
editions by Yahya ibn Yahya al-Masmudi (d. 848) and Muhammad
al-Shaybani (d. 904). Al-Shafi’i studied al-Muwatta with Malik.
A minority of scholars, such as Ibn al-Athir and Ibn Abdul Barr,
included the Muwatta among the six authoritative Sunni Hadith
compilations in lieu of the Sunan of Ibn Majah.187 The Muwatta
contains 898 reports attributed to the companions and 822
traditions form the Prophet (PBUH), all of which were deemed
authentic by virtue of the fact that these Hadiths reflected the
actual practice of the Madanise. The Muwatta reflects the point
of view of the Madinian scholars that the true Sunnah of the
Prophet was attested by their own continuous practice assumed
to be historically continuous with the Prophet’s which thereby
conferred legitimacy on a certain act or legal precept.
186
Ibid., p. 482. 187
Ibid., p. 482.
The earliest work connected with our subject that has been
received by us is the Muwatta of Imam Malik, which has been
fully described and criticised by Goldziher.188 He is of the opinion
that the Muwatta is not a work on Hadith in the same sense in
which the Sahih al-Bukhari and other later works are. “It is”, says
he, “a corpus juris, and not a corpus traditionum. A very large
number of Hadith al-Ahkam (legal traditions). According to
Zarqani, as Goldziher had pointed out, there are in it 1720 Ahadith,
of which 600 contain Isanads, 222 are mursal, 613 are muwaquf,
and 285 stop either at a Sahabi or at a Tabi’i (are either mawquf
or maqtu).189 Originally, however, the number of Ahadith in the
Muwatta are reported to have been between 4,000 and 10,000,
which were reduced by the author himself to about 1,000.190 The
Muwatta may be treated as a good collection of Ahadith in the
sense of legal traditions. Some Muslim authorities, like Izz al-Din
Ibn al-Athir, Ibn Abdul Barr and Abdul Haq of Delhi include it
instead of the Sunan of Ibn Maja in the six canonical collections.
Of course, the majority of them do not count it as one of the six
books, because almost all the important traditions contained in it
are included in the Sahihs of Bukhari and Muslim.191
Imam Al-Shafi‘I (767 – 820)
In the study of fiqh, Islamic jurisprudence, different schools
have developed over the time. These schools were founded by the
greatest legal minds in Islamic history, and expanded upon by their
successors in their schools. Each one of these imams added a
unique and new dimension to the understanding of Islamic law.
For the third of the four great imams, Imam Muhammad
al-Shafi’i, his great contribution was codifying and organizing a
188
189
Bustan al-Muhaddithin. Shah Abdul Aziz Dihlawi. Delhi, 1898, p. 25.
190
Kitab al-Tabaqat al-Kabir. Muhammad ibn Sa’d, Katib al-Waqidi. Ed. By
Edward Sachau et al. Leiden, 1904-18, vol.3, part 1, p. 164.
191
concept known as usul al-fiqh - the principles behind the study of
fiqh. During his illustrious career, he learned under some of the
greatest scholars of his time, and expanded on their ideas, while
still holding close to the Qur’an and Sunnah as the main sources
of Islamic laws. Today, Shafa’i school of thought is the second
most popular on earth, after the Hanafi school of thought.
Abu Abdullah Muhammad ibn Idris al-Shafi‘i was a Muslim
jurist, who lived from 767 to 820 AD in Gaza, Palestine. He was
active in juridical matters and his teaching eventually led to the
establishment of Shafi’i school of fiqh named after him.192 The
biography of al-Shafi‘i is difficult to trace. Dawud al-Zahiri was
said to be the first to write such a biography, but the book has
been lost. The first real biography is by Ahmad Bayhaqi (d.1066).193
Al-Shaf’i belonged to the Quraishi clan Banu Muttalib which was
the sister clan of the Banu Hashim to which Muhammad and the
Abbasid caliphs belonged. Hence, he had connections in the highest
social circles. He was born in Gaza, near the town of Asqalan.
While still a child, his father died in Syria and thus his mother
decided to move to Makkah when he was about two years old.
He had his family roots in Yemen, and there were more members
of his family in Makkah, where his mother believed he would better
be taken care of. He is reported to have studied under Muslim Ibn
Khalid az-Zanji, the Mufti of Makkah at his time and is considered
the first teacher of Imam ash-Shafi’i.194 He moved to Medina to
teach others of the message of Islam and be taught by Malik ibn
Anas. He memorized Muwatta Imam Malik at a very early age
whereby Imam Malik was very impressed with his memory and
knowledge. After that, he lived in Makkah and Baghdad, until
192
Fadel M. (2008). The True, the Good and the Reasonable: The Theological
and Ethical Roots of Public Reason in Islamic Law. Canadian Journal of Law
and Jurisprudence.
193
Al-Nawawi, Tahdhib al-Asma wal-Lughat, v.1, p.82; Also See: Ibn Hajar al-
Asqalani, Tawalli al-Ta‘sis li-Ma’ali Muhammad bin Idris, p.26.
194
Ibn Kathir, Tabaqat Ash-Shafi’iyyin, Vol 1. p. 27 Dâr Al-Wafa
814 AD. Among his teachers were Malik ibn Anas and Muhammad
ibn al-$ asan al-Shaybani, under whom he studied in Madinah
and Baghdad.
He was appointed as a judge in Najran in the time of Harun
ar-Rashid. Sunnis portray that his devotion to justice, even when
it meant criticizing the governor, caused him some problems, and
he was falsely accused of aiding the Alawis in a revolt. He was
taken in chains before the Caliph at Raqqa in 803/187. In Baghdad,
he developed his first madh’hab, influenced by the teachings of
both Imam Abu Hanifa and Imam Malik. Thus, there his work is
known as “al Madhab al Qadim lil Imam as Shafi’i,” or the Old
School of ash-Shafi’i.
He died at the age of 54 on 30th of Rajab in 820 AD in al-
Fustat, Egypt, and was buried in the vault of the Banu ‘Abd al-
Hakam, near Mount al-Muqattam. The qubba was built in 1212/
608 by the Ayyubid Al-Kamil, and the mausoleum remains an
important site today. Imam al-Shafi’i outlines four main sources
from which Islamic law can be derived:
1. The Quran
2. The Sunnah of Prophet Muhammad (PBUH)
3. Consensus among the Muslim community
4. Analogical deduction, known as Qiyas
The contributions of Imam al-Shafi’i in the field of usul al-
fiqh were monumental. His ideas prevented the fraying of the study
of fiqh into hundreds of different, competing schools by providing a
general philosophy that should be adhered to. But it also provided
enough flexibility for there to still be different interpretations, and
thus madhabs. Although he probably did not intend it, his followers
codified his legal opinions (which were laid out in another book,
Kitab al-Umm) after his death in 820, into the Shafi’i madhab.
The Shafi’i school is practiced by large communities in Saudi
Arabia, Syria, the Palestinian territories, Jordan, Egypt, Djibouti,
Eritrea, Somalia, Ethiopia, Indonesia, Malaysia, Brunei, the North
Caucasus, Kurdistan and Maldives. Kuwait, Iraq, the Swahili Coast,
South Africa, Thailand, Vietnam, Cambodia, the Philippines, Sri
Lanka, Kazakhstan (by Chechens) and Indian States of Kerala (most
of the Mappilas), Karnataka (Bhatkal, Mangalore and Coorg
districts), Maharashtra (by Konkani Muslims) and Tamil Nadu .
Imam Ahmad bin Hanbal (781 – 855)
His full name was Imam Ahmad bin Muhammad bin Hanbal
al-Marwazi al-Shaybani. Ahamd ibn Hanbal was a scholar of Hadith
and evaluator of Hadith transmitters, later idealized as the founder
of the Hanbali School of law. Imam Ahmad a descendant of the
great Shaybani tribe of the Arabs. The members of this tribe had
taken an important part in the early conquest of Iraq and Khurasan
by the Arabs, and in the civil wars between the Hashimites and the
Umayyads.195 Ahmad bin Hanbal was born in Baghdad in 780,
where he was carefully brought up by his mother, while his father
died during Ahmad’s infancy. There too he received his early
education with the teacher of the day, and began the study of
Hadith at the age of 15 with Ibrahim bin Ulayya.196
Having completed his studies of Hadith with all the
traditionalists of Baghdad, he started on his journey in search of
knowledge in the year 799. He wandered through Basra, Kufa,
Yemen, Hijaz and other centers of Hadith learning and attending
the lectures of the traditionalists, taking notes on them and
discussing them with the important traditionalist and fellow
students. He returned to Baghdad laden with his precious store of
knowledge about the year 195 when he met Imam al-Shafi’I and
studied with him Usul al-Fiqh and Fiqh.197 Ahmad bin Hanbal
195
196
Tahdhib al-Tahdhib. Ibn Hajar Asqalani. Hyderabad (India) 1326 A.H.
12 vols, I, No. 126; Sh, No. 13.
197
Ibid.
appears to have assumed the role of a lecturer on traditions at an
early age. It is said that a large number of students flocked around
him in order to listen to his lectures on Hadith in a mosque in
Baghdad in the year 189, when he went there for a short time.
He made the service and teaching of traditions the sole
objective and missions of his life, and peacefully went on with
these pursuits till the year 833 when a storm of persecution of the
theologians arose throughout the Abbasid Caliphate. The Caliph
al-Ma’mun accepted under the influence of his philosophically
minded associates, the doctrine of the creation of the Qur’an. He
invited the Muslim theologians and traditionalists to accept this
doctrine. Some accepted it; others rejected it. Threats succeeded
with a few more, and persecution with a few others. But a few
important traditionalists, including Ahmad refused to yield. The
Caliph, who was then at Tarsus, ordered that they should be put
into the chains and himself died before the pious prisoners had
reached their destination.
His death, however, was of no avail to the unfortunate
prisoners. Ma’mun had made a will wherein he asked his successor
to carry out his wishes with regard to the propagation of the
doctrine of the creation of the Qur’an. His two immediate
successors, al-Mu’tasim and al-Wathiq, carried out his will with
force and vigour and did not fail to inflict torture and persecution
in order to achieve their end. This Mihna (persecution) was
continued with varying vigour till the third year of the reign of al-
Mutawakkil who stopped it in the year 848.
It was Ahmad bin Hanbal who at this serious juncture
proved to be the saviours or Orthodoxy and freedom of conscience
and faith in Islam. He refused to submit to the dictates of the
Caliph against his own conscience, and stood firm like a rock. He
was kept in prison for eighteen months and was whipped by 150
executioners one after another. Thus, his wrist was broken; he
198
was badly wounded and he lost consciousness. After the
persecution, Ahmad lived for about 8 years. The greater part of
this period he is said to have devoted to teaching. The rest he
spent in prayers. He died in the year 241 at the ripe old age of 77.
His funeral was attended by a large crowd estimated to be between
600,000 and 2,500,000.199 Throughout his life, Ahmad showed
himself to be exemplary in character. For money, which is a great
source of corruption, he had little love. He always refused
pecuniary help, whether great or small, from the rich princes as
well as from poor associates and friends.
He cut off his connection with his sons, Saleh and Abdullah
because they had accepted stipend from the Caliph.200 As a matter
of fact, he hated luxury, and his needs were few, which he always
met by means of what he himself earned. Though in his religious
beliefs he was extremely firm and strongly, by nature he was very
gentle and scrupulous not to cause any harm to anyone. Honesty
and justice were the most remarkable elements of his character.
Ahmad’s vast and profound knowledge of the traditions, his strictly
pious and selfless life, his strong character, his firm and courageous
stand for Orthodoxy against the persecution by the caliphs, his
complete indifference to the court and the courtiers, and his forceful
and inspiring personality established his reputation as an Imam
and as the greatest authority on Hadith in the whole Islamic
world.201 Ahmad devoted the whole of his life, except the last few
years, to the service of Hadith, learning it with the renowned
traditionalists of his time, spreading it through the large crowd of
his students, throughout the length and breadth of the Muslim
world, and writing on its basis, and on that of the Qur’an, books
on various theological problems.
198
Books, New Delhi, 1961, pp. 102-103.
199
Ibid., p. 103.
200
Ahmad bin Hanbal and the Mihna. W.M. Patton Leiden 1897., p. 150.
201
Tahdhib al-Tahdhib. Ibn Hajar Asqalani. Hyderabad (India) 1326 A.H.,
12vols., I, No. 1261; TA, 142-45.
Thirteen of these books are mentioned by Ibn al-Nadim in
his Fihrist;202 and some others, e.g. Kitab al-salat has been
published in his name.
The most important of Ahmad’s works is his Musnad which
contains the largest number of Ahadith that has been received by
us, and which may aptly be called his magnum opus. The period
of compilation of this work is not known. But from the nature as
well as the contents of the work itself, it is clear that it must have
occupied the compiler’s mind for a long time. Ahmad’s main object
in compiling this huge book was to collect together neither all the
strictly genuine traditions nor all those relating to any particular
subject or supporting any particular school of thought in Islam,
but to put together all such traditions of the Prophet (PBUH) as
according to Ahmad were likely to prove genuine (if put to the
test), and could therefore for the time being serve as bases for
argument.
The traditions not included in the Musnad have no force;
Ahmad is reported to have said.203 But he never claimed that all
that it included was genuine or reliable. On the contrary, he struck
off many traditions from his book; and even when he was on his
death-bed, he asked his son to delete a Hadith204 from the Musnad,
which shows that he was not sure of the authenticity of the whole
content of his work. In order to achieve his end, Ahmad ransacked
his own vast store of knowledge as well as all of the available
literature on the subject. He sifted 30,000 traditions out of 750,000
of them narrated by 700 Companions, relating to widely varied
subjects, viz. Maghazi, Manaqib, Rituals, Laws, Prophecies, etc.205
202
Al-Fihrist. Ibn al-Nadim. Ed. by Gustav Flugel. Leipzig, 1871-72., 2 vols.,
P. 229.
203
Tabaqat al-Shafi’iyah al-Kubra. Taj-al Din Abu Nasr Abdul Wahhab al-
Subki. Egypt., i, p. 202.
204
Ibid, p. 203.
205
Al-Fihrist. Ibn al-Nadim. Ed. by Gustav Flugel. Leipzig, 1871-72., 2 vols.,
P. 229. But according to Ibn al-Nadim, the Musnad contains more than 40,000
traditions.
He read out the various parts of his notes to his students
and also to his sons and nephew over a period of 13 years.206 He
wanted to put his notes together in the form of a Musand. But
death overtook him, and consequently the onerous task of
arranging the vast materials collected by Ahmad, was left to his
son, Abdullah, who edited the notes of his father.207
Jafar Al-Sadiq (702 -765) - Shia Imam
He was born in 702 in Madinah.208 He is also known as
Abu Abdullah. He was the sixth imam of the Shia Muslims. He
was a descendant of Ali from his father’s side and a descendant of
Fatimah from his mother’s side and was himself a prominent
Muslim jurist. He was the eldest son of the fifth imam, Muhammad
al-Baqir (d. 735). His mother was Umm Farwah daughter of Al-
Qasim son of Muhammad son of Abu Bakr. During his teaching
career in Makkah, he established a reputation as a transmitter of
Hadith, a jurist and a theologian (mutakallim).
During his life, he witnessed a number of Shia uprisings, first
against the Umayyads and later against the Abbasids. Jafar appears to
have held a quietist view consistently throughout his imamate. He
did not encourage these revolts, and counseled his followers to avoid
conflict with the ruling political power. Imam Jafar as-Sadiq was the
sixth in the succession of the twelve Imams. His He was the son of
Imam Muhammad al-Baqir, the fifth Imam and his mother was Umm
Farwah, the daughter of al-Qasim ibn Muhammad ibn Abi Bakr.209
206
Tabaqat al-Shafi’iyah al-Kubra. Taj-al Din Abu Nasr Abdul Wahhab al-
Subki. Egypt., i, p. 202.
207
Bustan al-Muhaddithin. Shah Abdul Aziz Dehlawi, Delhi, 1898, p. 31.
208
S.H.M. Jafri, The Origins and Early Development of Shi’a Islam. Oxford
University Press, New York, 200. p. 259.
209
Islamic Republic of Iran, A Brief History of The Fourteen Infallibles, Ansariyan
Publications, Iran, p. 123. Imam Jafar on his father’s side was of course a
Husaynid descendant of the Prophet (pbuh), and on his mother’s side Jafar
was the great great grandson of Abu Bakr and thus he was the first among
the Ahl-al-Bayt who combined in his person descent from Abu Bakr as well as
from Ali. See in this reference S.H.M. Jafri, The Origins and Early Development
of Shi’a Islam. Oxford University Press, New York, 200. p. 259.
Imam Jafar was brought up by his grandfather, Imam Zainul
Abidin in Madina for twelve years and then remained under the
sacred patronage of his father Imam Muhmmad al-Baqir for a
period of nineteen years.210 After his father’s demise, he succeeded
as the sixth Imam.
The versatile genius of Imam Jafar as-Sadiq in all branches
of knowledge was acclaimed throughout the Islamic world, which
attracted students from far-off places towards him till the strength
of his disciples had reached four thousands. The scholars and
experts in Divine Law have quoted many Ahadith from Imam Jafar.
His disciples compiled hundred of books on various branches of
science and arts other than fiqh, Hadith, tafsir, etc. The holy Imam
also taught mathematics and chemistry to some of his disciples.
Jabir ibn Hayyan at-Tusi a famous scholar of mathematics
was one of the Imam’s disciples who benefited from the Imam’s
knowledge and guidance and was able to write four hundred books
on different subjects. It is an undeniable historical truth that all
the great scholars of Islam were indebted to their learning to the
very presence of the Ahlu’l Bayt who was the fountain of
knowledge and learning for all. Allama Shibli writes in his book
Siratun Numan, Abu Hanifah remained for a considerable period
in the attendance of Imam Jafar, acquiring from him a great deal
of precious research on fiqh and Hadith. Both the sects - Shia and
Sunni believe that the source of Abu Hanifah’s knowledge was
mostly derived from his association with Imam Jafar.211
The Imam devoted his whole life to the cause of religious
preaching and propagation of the teachings of the Holy Prophet
(PBUH) and never strove for power. Because of this great
knowledge and fine teaching the people gathered around him,
giving devotion and respect that was due to him. This excited the
210
Ibid., p. 123.
211
Ibid., p. 126.
envy of the Abbasid ruler al-Mansur, who was scared of the
popularity of the Imam. Therefore, he was poisoned and martyred
by Caliph al-Mansur. Jafar died in Makkah in 765.212 According to
Shia tradition, he was murdered by the Abbasid Caliph al-Mansur.
His death led to succession of conflicts among the Shia because
Jafar’s eldest son Ismail predeceased him. Despite this, Ismail still
considered imam by some, who in turn supported Ismail’s son
Muhammad ibn Ismail. This group later coalesced into the Ismaili
Shia. The majority, however, eventually accepted the imamate of
Musa al-Kazim, Jafar’s son by a Berber slave girl. They later
became the twelvers (Ithna Ashariyah) who form the majority of
Shia believers in the contemporary period.213
Ibid., pp. 126-127.

212
The Oxford Encyclopedia of The Islamic World, John L. Esposito (ed.),

213
Oxford University Press, New York, 2009, pp. 223-224; Also See: Islamic
Republic of Iran, A Brief History of The Fourteen Infallibles, Ansariyan
Publications, Iran, p. 127.
CHAPTER 8
TASAWWUF (SUFISM)
Etymology of the term Sufi: Scholars dispute as there
are various derivations on the origin of the term Sufi. Now, I’m
going to discuss the 4 popular origins here:
1. It is made up of three Arabic letters s-w-f. The word is
traced from c afâ (ÕóŻĒ), which in Arabic means
“purity”.
2. The 2nd view is that the word Sufi is derived from the Arabic
word suf (ÕõęŻ), which means line or row, referring to
those Muslims who reached the mosque well in time and
stood in the first row during prayer.
3. The 3rd opinion is that the word comes from the term
suffah214. The traditions say that a number of the Prophet’s
Companions who had no home, stayed in the verandah of
the Mosque. They spent their time in worship, in learning
by heart the Qur’anic verses and memorizing the Prophet’s
words. They disengaged themselves from worldly affairs.
The Prophet (PBUH) and his Companions looked after
their needs. Since the porch of the mosque had virtually
become their home, they came to be called “Ashaab-i
Suffa” (the people of the Porch)
4. However, the majority of the scholars are of the opinion
th
of the 4 view that the word Sufi comes from the word Suf (wool).
This is because most of the early pious Muslims were inclined to
asceticism and wore rough woolen garments.215
MEANING
Sufism is also called Islamic mysticism or Islamic
esotericism.216 Sufism has thousands of meaning, but all of them
have the same key point that is a selfless, sincere appealing to
Allah. The pillar of Sufism is heart cleansing of worldly possessions
and its backbone is person’s relations with Allah. Sufism is defined
by its adherents as “Sufism is the inner mystical dimension of
Islam. It is the religion of the heart, the religion in which the
most important thing is to seek God in the heart of mankind. It is
the art through which man can enable himself to become the
proper servant of Allah the Almighty and humanity.”
It basically revolves around the state of relationship
between God and man. Purification of the soul, disengagement
from the worldly pleasure, and giving oneself entirely up to the
remembrance and love of Allah are the main objectives of Sufism.
In a nutshell, Sufism is neither a religion nor a philosophy; it is
neither theism nor atheism, but stands between the two and fills
the gap. This is why Sufism became so popular in the medieval
world.
214
The people of the porch or verandah” of the Prophet’s mosque in
Madinah
215
University Press, New York, vol.5, 2009, p. 207; The rough cloth symbolized
voluntary poverty and renunciation of the world. The original sense of Sufi
seems to have been one who wears wool. In the 8th century the word was
sometimes being applied to Muslims whose ascetic inclinations led them
to wear coarse and uncomfortable woolen garments. Gradually, it came to
designate a group who differentiated themselves from others by stressing
certain teachings and practice of the Qur’an and the Sunnah.
216
If the ruling class can take credit for the political expansion
of Islam, the Sufis can take credit for the spiritual dissemination
of Islam.217 A Sufi is someone whose heart is open to Allah and
whose deeds are for the Allah’s sake. A Sufi is far beyond the
boundary of time, caste, creed, color, region or race. A Sufi is
always with only 1 mission i.e. to serve the humanity.
INTRODUCTION
Sufism arose from within Islam in the 8th-9th centuries
C.E. as an ascetic movement. Scholars differ as to the origin of
Sufism since it is not mentioned in the Qur’an or in the books of
Hadith, nor it is figured in the standard Arab dictionaries that
were compiled as late as the 8 th century A.D. According to
Qushayri218 (d. 1074), the word Sufi was used as a generic term to
describe individuals adopting a particular religious attitude based
on austerity and spirituality, and came into usage only at the
beginning of the 9 th century. As we all know, after Prophet
Muhammad (PBUH), Sahabi was the only title given to the
Muslims of that period. This was the highest title for piety and
religiosity.
The next generation that received religious education
directly from the Sahaba was called tabain219 while the title taba
tabain220 was given to those who had received religious training
from the tabain. Those who devoted their lives to religious studies
and devotion after the times of the taba tabain were called Zahid
(the pious), and Abid (the servant of Allah). The term Sufi comes
across only in relation to the succeeding generations.
According to Abdur Rahman Jami221, the first spiritualist
217
The way of Sufism is called Tasawwuf.
218
Author of al-Risala,
219
Followers of the Companions
220
Followers of the followers of the Companions
221
He was a prominent Sufi of the Naqshabandi order.
to be given the title of Sufi was Shaikh Abu Hashim Kufi (d.
723)222. That notwithstanding, they existed right from the Prophetic
period, though they were not called by this name. Abu Dharr Ghifari
(d. 653AD) and Abu al-Dardaa, the two very close Companions
of the Prophet (PBUH), had the ascetic tendencies of renouncing
the worldly pleasure and accumulation of wealth. Abubakr and
Ali bin Abi Talib are also considered as Sufi and their names appear
at the top of many Sufi orders or tariqa. After the end of al-Khalifah
al-Rashidah and the disappearance of the Companions from the
world, the social vices gripped the majority of Ummah, and the
democratic power was transferred into the hands of dictatorial
and tyrannical rulers.
The right to rule became inherent. The absolute power
brought the intolerance and the rulers persecuted their opponents
and critics. The fear of harassment and maltreatment forced some
people to go underground. Hasan al-Basri (d. 728 AD) the famous
Sufi kept himself in hiding for 11 years because of Hajjaj bin Yusuf’s
(d.714 AD) fear of persecution. Some of the prominent early Sufis
were Abu Hashim Kufi, Malik bin Dinar (d. 754 AD), Hasan Basri,
Ibrahim bin Adham (d. 778 AD), Habib A’jami (d. 781 AD), Rabi’ah
Basri (d. 801AD) and Fudail bin Ayaz (d. 802 AD). One of the
remarkable qualities of the early Sufi was the disassociation from
the ruling elites. They did not take up governmental assignments
and hardly visited ruler’s court unless invited forcibly. It was a
silent protest against the degeneration of the leadership. The
expansion of the state during Umayyad and Abbasid period
introduced Muslims to new lands, people and ideas.
The Greek philosophy lured the Muslim scholars and a
considerable number of Greek books were translated into Arabic.
The government encouraged the process by establishing a bureau
of translation and employed many scholars to do the job. The
Dr. Inamul Haque Ilmi, A Brief Introduction To Islam, Jami Academics,

222
New Delhi, 2010, p. 106.

Greek philosophy polluted the mind of many Muslims and
doubtfulness, disguised as rationalism and patronized by the
government, invaded the basis of faith, particularly the Iman bil-
ghaib (the belief in unseen). It fell upon traditionalists, jurists, and
sufis to defend the faith which was emperilled by the heretic ideas
borrowed from other lands. This period witnessed the emergence
of Sufi literature which explained the Sufi terminology to the
masses, and proved that Shari’ah and Tasawwuf are not
incompatible to each other.
To achieve this purpose, Abu al-Nasr Sarraj (d. 988AD)
and Abu Talib Makki (d. 996 AD) authored ‘Kitab al-Lam’a fi al-
Tasawuf’ and ‘Qoot al-Quloob’ respectively. Sarraj devoted at
least 40 pages of his book in pointing out the un-Islamic opinions,
methods and actions which had infiltrated the Tasawwuf of his
time. Another book on the technicalities of Tasawwuf is Shaikh
Ali Hujwairi’s (d. 1072 AD) ‘Kashf al-Mahjoob’.
The three books together may be called the Alpha and
Omega of Sufi literature. But the book that sailed through the
popularity among the scholars and the students of Tasawwuf is
Abul Qasim al-Qushairi’s (d. 1072 AD) ‘Al-Risalah which not
only answered the objections rose against the practice of Tasawwuf
but also explained the meaning of different terms of mysticism. In
the same group is Manzil al-Saaireen of Shaikh Abdullah Ansari
(d. 1088AD). These books worked as a channel between Sufis
and the common man. It was actually during the 5th century after
Hijrah that the Tasawwuf took the shape of one of the systematic
and recognized Islamic sciences.
Imam Ghazali (d. 1111 AD) tops the list of the Sufi scholars
at the beginning of the 6th century and his book Ihya Uloom al-
Deen is equally popular among the scholars and the common people.
His book, Al-Munqid min al-Dalal illustrated the practice of
Tasawwuf as the best way to attain the pleasure of Allah. Shaikh
Abdul Qadir Jilani (d. 1165 AD), the founder of the largest Sufi
order (tariqah) al-Qadiriyya and a great Sufi himself, wrote Ghunyat
al-Talibeen, Futuh al-Ghaib and Al-Fath al-Rabbani which made
a constructive and positive contribution to the Sufi literature.
Next in line is Awriful Malaria written by Shaikh
Shahabuddin Suhrawardi (d. 1234 AD), another great Sufi in his
own right and the founder of the Suhrawardi order. The utility of
the book is manifested in its detailed discussion on the management
of Khanqah and the training of Sufi discipline. In the next few
centuries, the most remarkable addition to the Sufi literature was
made by Shaikh Mohiuddin ibn al-Arabi (d. 1240 AD). His two
books Fusoos al-Hikam and Futuhat al-Makkiyah expounded the
philosophy of Wahdatul Wujud (unity in existence). This theory has
been the hot topic for the discussions, debates and, subsequently,
division in the Sufi fraternity. Another notable addition to the Sufi
literature is the long poem of Maulana Jalaluddin Rumi (d.1273
AD), popularly known as Mathnavi Maulana Rum.
It is also called ‘The Qur’an in the Persian language’ and
is full of secrets of Tasawwuf’s way solution and advices for the
common man. As far as India’s contribution towards Sufi literature
is concerned, it has a long list of books, letters and other writings
that are of equal importance and value to the literature which
came from the Arab and Persian Sufis. Kashf al-Mahjoob of Shaikh
Ali Hujwairi has been mentioned earlier.
It is one of the earliest pieces of Sufi literature from the
Indian and even today, after one thousand years of writing, its
popularity and utility has not diminished. Shaikh Hujwairi lived in
Lahore and is popularly known as ‘Data Ganj Bakhsh’. The other
worth-mentioning work is ‘Maktubat Imam Rabbani’. It is a
collection of 534 letters written by Shaikh Ahmad Sirhindi (d.
1624 AD) to his disciples and other state officials as an advice to
purify their characters. He was a great saint of Naqshbandiya order
during the Mughal period. Shah Waliullah (d.1762 AD) though
basically a Muhaddith, also contributed towards the Sufi literature.
He is said to be associated with the Naqshbandi order.
His book Hujjatullahi al-Balighah and his grandson Shah
Ismail Shahid’s (d. 1831 AD) Sirat Mustaqeem and Taqwiyatul
Iman further enlightened the masses on the otherwise complicated
ways of Tasawwuf. Haji Imadadullah Muhajir Makki (d. 1899
AD) wrote Diaul- Ouloob to the same effect. In the last century,
Ashraf Ali Thanvi’s (d. 1943 AD) enormous writings contributed
a lot to the reformation of Muslim society. Abdul Hasan Nadvi’s
(d. 1999 AD) Tarikh Dawat Azeemat may also be considered as a
valuable addition to the Sufi literature in India.
SIGNIFICANCE
There are two categories of Shariah regulations prescribed
to the people – one concerns the person’s behaviour, another refers
to the soul. Both of them are vital, because the inner world of a
person is a foundation for the outer appearance. The Messenger
of Allah (PBUH) urged his Companions to pay special attention
to chastity. He taught them that good manners were a mirror of a
good soul with no faults:
“There is in the body a clump of flesh - if it becomes
good, the whole body becomes good and if it becomes
bad, the whole body becomes bad. And indeed it is the
heart.”
“Verily Alla h does not look to your bodies nor to your
faces but He looks to your hearts”
According to Hazrat Hasan al-Basri:
“A human is a slave of his feelings and desires. And
the one that have learnt to override them will truly
become the ruler of his own destiny. If he shows purity
of heart in performing everything prescribed by the
Almighty, then he will be surrounded with divine care
wherever he is. The Almighty will teach him, he will
get knowledge from the sources he does not expect”.
Sufism has a great significance in Islam. When a society is
overwhelmed by disorder, chaos, spiritual emptiness, destruction
and moral degradation with no effective solutions at hand, we
will see that some will start to turn to the religion to find the way
out. Even if the goal is not to completely resolve the problems, by
doing that, one will at least hope to put an end to the anxiety or
bewilderment that has been occupying his soul. The heart puts a
person in action that is why its purification from bad qualities is a
duty for everyone. At this stage, spiritual teachings i.e. Sufism
offers miraculous answers and solutions. The significance of Sufism
is to attain the true realization of God, which produces all kinds
of spiritual qualities. Sufism makes people free from all negative
features such as hatred, desire, revenge, violence etc. it is rather
characterized by love, compassion, charitableness, harmony, and
beauty. Sufism has helped to shape large parts of Muslim society.
The Most Famous Sufi Orders in India:
There are four prominent and famous Sufi Orders in India:
1. The Chishti Order
2. The Qadri Order
3. The Suhrawardi Order
4. The Naqshbandi Order
THE CHISHTI ORDER

One of the main Sufi brotherhoods of South Asia, Chishtiya
takes its name from the village of Chisht near Herat in western
Afghanistan, where it is said to have originated.223 The Chishti
Order puts up with the name of a town called Chisht.224 It is the
prominent Sufi order of the four main Sufi orders.225 This order
223
224
Some 95 miles east of Herat in present-day western Afghanistan; He
stayed here for a while.
225
Chishtiya, Qadiriya, Suhrawardiya and Naqshbandiya
226
was founded by Khwaja Abu Ishaq Shami (d. 940) . He was
born early in the 10th century in Syria and claimed his descendance
from of the Prophet (PBUH),227 who brought Sufism to the town
of Chisht in about 930 AD; where, Shami taught the son of the
local emir Abu Ahmad Abdul.228 Under the leadership of Abu
Ahmad’s descendants, the Chishtiya flourished as the regional
mystical order.229
Later, this order flourished in Afghanistan and South Asia.
Khwaja Abu Ishaq Shami traced their lineage through Hasan Basri
back to Ali ibn Abu Talib and the Prophet Muhammad (PBUH)230
who is believed to have instructed his successor in mystical
teachings and practices in addition to the Qur’an or hidden within
the Qur’an. Moinuddin Chishti introduced the Chishti Order in
Lahore (Punjab) and Ajmer (Rajasthan), sometime in the middle
of the 12th century AD. Moinuddin Chishti had many disciples;
Qutab-ud-Din Bakhtyar Kaki (1173-1235) was one of them.
Fariduddin Masud231 (1175 - 1266) was the most famous disciple
of Qutab-ud-Din Bakhtyar Kaki.
After Fariduddin, the Chishti Order of South Asia split
into two branches. Each branch was named after one of
Fariduddin’s successors:
a. Chishti Sabriya: This order was founded by Shaikh
Alauddin Ali Sabir Kaliyari. His tomb is in Kaliyar, near
Roorkee in Uttar Pradesh.
b. Chishti Nizamiya: This order was founded by Nizamuddin
Aulia. This branch became the Chishti Nizami branch.
Nizamuddin Auliya taught Nasiruddin Chiragh Dehlvi who
in turn taught Khwaja Bande Nawaz.
226
He is buried next to Ibn-e Arabi at Jabal Qasioun in Syria.
227
Shah, I. The Way of The Sufi, Penguin Books, London, 1968, p. 127.
228
Vraj Kumar Pande. Encyclopedia of Indian philosophy, Volume 2, Anmol
Publications, 2007, p 78
229
Ron Geaves. The Sufis of Britain: an exploration of Muslim identity, Cardiff
Academic Press, 2000. p. 87.
230
Khanam, F. Sufism: An Introduction, Goodword Books, N. Delhi, 2006, p. 63.
231
He was popularly known as Baba Farid or Fariduddin Ganj Shakar.
Practices: Chishti practice is notable for “sama” or
“qawwali”232 evoking the divine presence through song or listening
to music.233 The Chishti Order is also known for its emphasis on
love, tolerance, and openness.234
The Chishtis follow five basic devotional practices
(dhikr).235
1. Zikr-e djahr: Reciting the names of Allah loudly, sitting in
the prescribed posture at prescribed times
2. Zikr-e khafi: Reciting the names of Allah silently
3. Pas-e anfas: Regulating the breath
4. Mura3 aba: Absorption in mystic meditation
5. Chilla: Forty days of spiritual confinement in a lonely corner
The most Famous Sufis of Chishti order:
Khwaja Moinuddin Chishti 236 (1141 – 1235), Shaikh
Hamiduddin Nagauri (1192), Shaikh Qutubuddin Bakhtiar Kaki,
Shaikh Fariduddin Ganj Shakar (1175 – 1265), Shaikh
Nizamuddin Aulia (1238 – 1325), Nasiruddin Muhammad
Chiragh Dilli237 (1276 – 1356).
232
At their shrines the Chishtis have a flourishing and well developed musical
culture known as Qawaali, a group song genre of Hindustani light classical
music which presents mystical poetry in Persian, Hindi, and Urdu; it is
performed in Sufi assemblies in order to produce religious emotion and
ecstasy.
233
Shah, I. The Way of The Sufi, Penguin Books, London, 1968, p. 127. Also
See: Sufi martyrs of love By Carl W. Ernst, Bruce B. Lawrence. p. 5; Khwaja
means master
334
Ernst, Carl W. and Lawrence, Bruce B. (2002) Sufi Martyrs of Love: The
Chishti Order in South Asia and Beyond Palgrave Macmillan, New York, p. 1
335
Nizami, K.A. Encyclopaedia of Islam, Second Edition. Edited by: P.
Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs.
Brill, 2011.
236
He was also known Khwaja Gharib Nawaz and Baba Farid.
237
He was popularly known as the Chiragh-i-Dilli (The Lamp of Delhi).
Khwaja Moinuddin Chishti (1141 – 1235 AD)
One of the most famous Sufi of the Chishti saints is Khwaja
Moinuddin Chishti. He saw Prophet Muhammad (PBUH) in a dream
and then set off on a journey of discovery. Hazrat Khwaja Moinuddin
Chishti was born in 1141 A.D. in a Sayed family238 at a place called
Sanjar, in Sijistan-Iran. When he was only nine, he memorized the
Qur’an, thus becoming a hafiz. He was only 15 when his father died
leaving him in possession of a garden and a water mill.
The economic situation of his family deteriorated with his
father’s death, so he had to work in the garden himself,239 which
he used to guard and irrigate, and sold its yield in the market for
subsistence. The mother who taught him the Qur’an had already
passed away. It is said that once, a saint Ibrahim Qanduzi came
into the garden. The young Khwaja was polite and well-mannered.
Not only did he offer the dervish a seat under a shady tree but also
brought him a bunch of grapes to eat. The dervish recognized the
spiritual potential of the boy standing in front of him. He took
some sesame seeds out of his bag, chewed them and put them into
Moinuddin’s mouth.
Once Moinuddin ate the seeds, a spiritual connection was
established, and his latent spirituality was awakened. This experience
had such an impact on him that he sold his possessions and distributed
the money among the poor.240 He left his home and began wandering
from place to place in search of knowledge.241 He travelled to Balkh
and Samarkand, where he studied the Qur’an, Hadith, fiqh, and
theology.242 In the beginning of his journey, he memorized the Qur’an
238
Khanam, F. Sufism: An Introduction, Goodword Books, N. Delhi, 2006, p.
63.
239
Ibid.
240
Ibid., p. 63.
241
Ibid., p. 63.
242
Haeri, Muneera. The Chishtis: A Living Light. Oxford University Press,
USA, 2000.
and mastered other Islamic sciences. For years he travelled, far and
wide, in the Islamic lands and met many renowned Muslim saints
and scholars of the time and stayed with them.
In Nishapur, he met Uthman Haruni who declared him his
Khalifa (a disciple who has the license to preach in the name of his
master-Shaikh and usually given his clock as a sign). In Baghdad,
he met Shaikh Shahabuddin Suhrawardi and Shaikh Abdul Qadir
Jilani, the founders of the two great Sufi orders in Islam which
have been discussed in the beginning of this chapter.
He also met Qutubuddin Bakhtiar Kaki here who later
became his dearest disciple and Khalifa in India. The tomb of
Bakhtiar Kaki in Mehruli, Delhi, is still a visiting place for thousands
of devotees. Then he undertook the journey for India. Moinuddin
Chishti came to India while Muhammad Ghauri was busy in his
military expeditions against the Hindu rajahs of northern India in
the early 13th century. He stayed in Ajmer around 1206 AD which,
by then, was the centre of political power in India. The local
population and the administrative authorities challenged him in
the beginning and objected to his stay but soon the opposition
phased away and though the authorities did not compromise with
him, the local people became his devotees. This happened because
of his teachings which were based on the conception of Tauheed
and equality of mankind.
The Hindu society was torn apart by the system of caste
and the majority of the people were under the yoke of high castes.
He showed them a ray of hope and behaved with them as equals
and brought them out of despair. He told them that the concept of
untouchablilty was un-Islamic and inhuman. Many became Muslim
on his hand. The practical demonstration of equality by interaction
and praying together made the faith of new converts much stronger.
There are stories which tell that during his course of reforms, he
was challenged by many Hindu Jogis (saints) to prove the
authenticity and truthfulness of his religion, which he did by
performing some wonders. But his main achievement was to
introduce Islam to a complete strange population and preach
successfully in a hostile environment.
His mission of ‘peace to all’ attracted the multitude of
people to Islam. From him originated the Chishtiya order in India
which produced many outstanding Sufis like Qutubddin Bakhtiar
Kaki, Nizamuddin Aulia (d. 1324 AD) and Nasiruddin Chiragh
(d. 1356 AD) in Delhi; Baba Fareed Ganj Shakar in Pakpatan;
Ahmad Sabir in Kalyar and many others who kept the flame of
guidance to the right path glowing in India. Shamsuddin Altmash,
the Sultan of Delhi (d. 1236 AD), was a great devotee of Moinuddin
Chishti. He wanted him to stay in Delhi but the saint remained in
Ajmer. To keep away from kings and courts is a glaring feature of
Chishtiya order. He died in 1235 AD at the age of 97 and was
buried there. Khwaja Husain Nagauri later built a tomb over his
grave.243 His tomb in Ajmer (Rajasthan) is perhaps the greatest
crowd puller from all over the Indian subcontinent. Khwaja
Moinuddin had two highly able and talented disciples: Shaikh
Hamiduddin of Nagaur and Shaikh Qutubddin Bakhtyar Kaki, who
lived in Delhi and carried on his silsila.244 Several rulers of the
Mughal dynasty of South Asia were Chishti devotees. The emperor
Akbar was perhaps the most fervent of them. It is said to be by the
blessing of Shaikh Salim Chishti that Akbar’s first surviving child,
the future Jahangir, was born. The child was named Salim after
the shaikh and was affectionately addressed by Akbar as Shaikhu
Baba.
Nizamuddin Aulia (1238 – 1325 AD)

One of the greatest and most influential Sufi saints of Indian
Subcontinent was Shaikh Nizamuddin Aulia. He was a famous
Sufi saint of the Chishti Order. Hazrat Nizamuddin Aulia (R.A.)
243
244
Ibid., p. 68.
represents the secular character of Indian culture. Nizamuddin
Auliya was born in Badayun, Uttar Pradesh. At the age of five,
after the death of his father Ahmad Badayuni, he came to Delhi
with his mother, Bibi Zulekha.245
At the age of twenty, Nizamuddin went to Ajodhan246 and
became a disciple of the Sufi saint Fariduddin Ganj Shakar,
commonly known as Baba Farid. Nizamuddin did not take up
residence in Ajodhan but continued with his theological studies in
Delhi while simultaneously starting the Sufi devotional practices
and the prescribed litanies. He visited Ajodhan each year to spend
the month of Ramadan in the presence of Baba Farid. It was on
his third visit to Ajodhan that Baba Farid made him his successor.
Shortly after that, when Nizamuddin returned to Delhi, he received
news that Baba Farid had died. Nizamuddin Aulia was born in
1238 AD Badayun-India. His grandfather migrated to India form
Bukhara and settled in Badayun.247 His father passed away when
he was hardly 5 years old. His mother gave her son the best
education available in Badayun.
Firstly, he learned the Qur’an and Fiqh. He moved to Delhi
for further studies at the age of 16. There he happened to stay in
the neighborhood of Shaikh Najibuddin Matawakkil248. Under the
influence of Shaikh Najibuddin and hearing about Baba Farid,
Nizamuddin finally decided to take up the life of a dervish. He left
Delhi for Ajodhan in 1257 to meet Baba Farid. Baba Farid quickly
gauged his spiritual potential and initiated him into the order.
Nizamuddin showed great interest in learning ascetic exercises.
245
Nizamuddin Auliya Ain-i-Akbari, by Abu’l-Fazl ibn Mubarak. English tr. by
Heinrich Blochmann and Colonel Henry Sullivan Jarrett, 1873–1907. The
Asiatic Society of Bengal, Calcutta, Volume III, Saints of India. (Awliya-i-
Hind), p. 365.”
246
The present Pakpattan Sharif in Pakistan.
247
The Asiatic Society of Bengal, Calcutta, Volume III, Saints of India. (Awliyá-
i-Hind), p. 82.
248
A younger brother and a Khalifa of Baba Farid.
He spent most of his time in fasting, prayer, and meditation. He
completed his spiritual course under Baba Farid and obtained
permission to spread his teachings.
After his return to from Ajodhan, Nizamuddin stayed in
Delhi. A number of people, both rich and poor, the common men
and the elites, the soldiers and the powerful, started visiting him
there. Shaikh Nizamuddin’s continuous efforts came to fruition
as people began to change their lives. Many who had been Muslims
only in name now had the opportunity to understand the true spirit
of Islam and mend their ways.
Non-Muslims were attracted by the moral and spiritual
values taught by him. Shaikh Nizamuddin had little regard for
temporary rulers and showed no interest in building up good
relations with the kings and nobles. Some sultans and nobles had
great regard for the Shaikh, while others, like Sultan Mubarak
Shah and Ghyasuddin Tughlaq, took the Shaikh’s reluctance to
be a form of arrogance. Shaikh Nizamuddin was extremely popular
both during his lifetime and after his death. When he was alive,
people flocked to him in such a large numbers that he acquired
vast experience in dealing with all types of individuals. Nizamuddin
believed that above all one had to be a good human being and
only then could one be a good Muslim or a good Hindu.
He would often recount this Hadith to his disciples:
“Whatever you would not like to be done to yourself, do
not wish it to happen to others. Wish for others what you wish for
yourself.”
Shaikh Nizamuddin did not discriminate among people of
different religions. To him, all were God’s creatures, equally worthy
of respect and deserving help. He taught his disciples to keep the
peace at all times and to develop good relations with everyone,
irrespective of caste, colour or creed, for Islam did not teach
violence against or discrimination among human beings. Only
taqwa (the virtue of being God fearing) can raise one’s status in
the eyes of Allah. He devoted his entire life to bringing people
closer to the true spirit of Islam. He died in the morning of 3rd
April 1325. His shrine, the Nizamuddin Dargah, is located in Delhi.
And the present structure was built in 1562. The shrine is visited
by people of all faiths, throughout the year, though it becomes a
place for special congregation during the death anniversaries or
Urs of Nizamuddin Auliya and Amir Khusro, who is also buried at
the Nizamuddin Dargah. The most famous disciples of Shaikh
Nizamuddin Aulia were Amir Khusro, Amir Najmuddin Hasan
Sijzi, and Ziyauddin Barni. Shaikh Nizamuddin Aulia charted a
six-point formula to facilitate the intense concentration on God
by which a Sufi could realize his goal:249
i. One should retire to a lonely place, without desiring any
company or change.
ii. One should always be in a state of cleanliness. One may
sleep when necessary but, on rising, one should
immediately perform one’s ablutions.
iii. One should keep an unbroken fast.
iv. Either one should perform dhikr250 or remain silent.
v. While reciting dhikr, one should recollect in one’s heart
the presence of one’s pir (spiritual mentor)
vi. Every thought except that of God should be expelled.
249
As recorded in the Malfuzat of Shaikh Nasiruddin Chiragh, Kahirul Majalis,
pp. 68-69, ed. A.K. Nizami, Aligarh, 1959.
250
Dhikr means to remember God. One must remember God at all times
and in all situations. The Sufi dhikr is a spiritual method of attaining
concentration. It is a technique whereby God’s name is recited in a
rhythmical way, the aim being to feel the divine presence in one’s inner
being. In the process, one of God’s 99 names is generally invoked while
controlling the respiration. The Chishtis generally performed dhikr-i-jali,
which is a form of dhikr recited aloud.
THE QADRI ORDER
The Qadiri is the largest Sufi order in Islamic history. The
Qadri order derives its name from Syed Abdul Qadir Jilani (1077-
1166), who was a native of the Iranian province of Mazandaran.
The Qadiris trace their lineage to Hazrat Ali bin Abi Talib.251 Jilani’s
spiritual teachings and activities seem to have established the
foundations of the Qadiris even in his life time. When Jilani died in
1165, his sons played a key role in the rapid spread of his ideas
and teachings across the Islamic world.
The Qadiris reached beyond Iraq after the fourteenth
century. Jilani’s heirs and disciples established different branches
of the order in Egypt, Syria, Anatolia, North Africa, the Balkans,
Afghanistan, India, Kashmir, Mauritania, Senegal, Nigeria, Western
Sahara, and other places. The order was brought to Anatolia, where
it took deep roots, by Esrefoglu Rumi (d. 1469), the disciple of
the famous Ottoman Sufi Haci Bayram-i Veli. Today, the order is
to be found in almost all Muslim countries with followers in a
number of European countries and the United States. As in the
other Sufi orders, the Qadiris follow certain rules and practices to
reach spiritual perfection.
The Shari’ah rules and the rituals such as daily prayers
and fasting are strictly observed. In his works as well as in his will
to his son, Jilani stresses that the order is based on the Qur’an and
the Sunnah and every disciple is urged to have the moral virtues
of sincerity, steadfastness, charity, patience, and kindness towards
others.
251
Esposito, John L., ed. The Oxford Encyclopedia Of The Islamic World. Vol.
4. New York: Oxford University Press, 2009. p. 442. 6 vols. Also See: Gladney,
Dru. “Muslim Tombs and Ethnic Folklore: Charters for Hui Identity” Journal
of Asian Studies, August 1987, Vol. 46 (3): 495-532; pp. 48-49; Also See:
Abun-Nasr, Jamil M. “The Special Sufi Paths (Taqiras).” Muslim Communities
of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia
UP, 2007. 86-96.
The divine names (asma) are the basis of all forms of
invocation (dhikr) in the order. The seven names (al-asma’ al-
sab’ah) upon which the invocation is based are La ilaha illallah
(there is no god but God), Allah (God), Hu (He), Hay (the Alive),
Wahid (The One), Aziz (the Sanctified), and Wadud (The Loving
One). These are called principal names. The other five names,
called secondary names are haqq (The Truth), qahhar (The
Subduer), qayyum (The Ever Lasting), wahhab (The Giver), and
muhaymin (The Master). These names are invoked and repeated
in different combinations. The Qadiris perform their invocation
both openly (jahri) and silently (khafi).252
Since the time of its founder, the Qadiris have developed
nearly fifty branches. Among these are the Hikamiyah, common
in Yemen; the Faridiyah, active in Egypt; the Dawudiyah, and
Nablusiyah, found in Syria; the Ashrafiyah, common in Anatolia;
the Bekkariyah, common in the Sudan, Mauritania, Senegal and
Nigeria; the Junaydiyah, found in India; the Rumiyah, common in
Turkey and the Balkans; the Ammariyah, found in Algeria and
Tunis; and the Muridiyah, common in West Africa. In the 19th
century, the most famous member of the Qadiris in Africa was
Usuman Dan Fodio of Nigeria, who founded the Sokoto Caliphate
and is said to have converted thousands of Africans to Islam.253
Shaikh Abdul Qadir Jilani (1077-1166)
The founder of the Qadiriya, Abdul-Qadir Jilani, was a
respected scholar and preacher. Having been a pupil at the school
Madrasa of Abu Sa’id al-Mubarak Mukharrimi, he became the
leader of this school after Mukharrimi’s death in 1119 CE. Shaikh
Abdul Qadir was born in 1077 in Nif, a village in the district of
Jilan, Persia (to the north of the present Iran).254 He is a descendant
252
Ibid., p. 442.
253
Ibid., p. 442.
254
‘Abd al-Qadir al-Jilani”. Encyclopedia Britannica. I: A-Ak – Bayes (15th
ed.). Chicago, IL: Encyclopedia Britannica, Inc. 2010. p. 16.
of the Holy Prophet Muhammad (PBUH) from both his mother’s
and father’s side. He is Hassani from his father255 and Hussaini
from his mother.256 His father’s name was Sayed Abu Saleh Musa
and his mother’s name was Sayada Ummul Khair Fatima.
Jilani spent his early life in Nif, the town of his birth.
Orphaned early, he was looked after by his maternal grandfather,
Sayed Abdullah Suma’i.257 In 1095 AD, at the age of eighteen
years, he went to Baghdad.258 There is a story about his journey
from his native place to Baghdad which illustrates this special
virtue. When he was about to leave, which she concealed by
stitching them into his cloak. As parting advice to her son, she
told him always to be truthful and honest; Abdul Qadir promised
never to tell a lie. One the way, the caravan he was travelling with
was held up by some bandits. One of them asked Abdul Qadir if
he had any valuable with him. He replied that he had forty gold
coins. The robber did not believe him and moved on to another
victim.
One after another the bandits came and questioned him
and he gave them all the same answers. Unbelieving, the bandit
leader finally asked him to show him where the money was.
Abdul Qadir produced his cloak and the money was found
concealed in its lining. Surprised and puzzled at such truthfulness,
the bandit asked him why he had owned up to the possession of
something of such value, when he could easily have denied it,
thus saving his money. Abdul Qadir replied that he had made a
255
His father Sheikh Abu Saleh Musa was a direct descendant of Imam
Hassan.
256
His mother Sayada Bibi Ummul Khair Fatima was a direct descendant of
Imam Hussein.
256
108.
257
It was then the hub of unparalleled intellectual activity and where the
reputed Nizamiya College, a seminary founded in 1065, was as its zenith.
258
Khanam, F. Sufism: An Introduction, Goodword Books, N. Delhi, 2006,
pp. 112-113.
promise of truthfulness to his mother, regardless of the
circumstances. The statement gave the bandit leader a jolt. There
and then he fell at his feet and, repenting of his wrongdoing, he
said: “You keep the promise you made to your mother, while we
forget the promise that we made to our Creator.” The miscreants
returned all their plundered valuables to their victims with a feeling
of true remorse.259
He was given lessons about Hadith by Abu Bakr ibn
Muzaffar. He was given lessons about Tafsir by Abu Muhammad
Ja’far, a commentator. 260 It is reported that Abdul Qadir was
initiated into the mystic discipline by his teacher of jurisprudence,
Qadi Abu Said Mubarak al-Mukharrimi (d. 1129), head of a school
of Hanbalite law in Baghdad, bestowed upon him the Sufi robe.261
He made fiqh and Tasawwuf complementary to each other, thus
bringing jurists and mystic together. 262 After completing his
education, Jilani left Baghdad. He spent twenty-five years as a
reclusive wanderer in the desert regions of Iraq.263 In 1127, Al
Jilani returned to Baghdad and began to preach the people. He
joined the teaching staff of the school belonging to his own teacher,
al-Mukharrimi, and was popular amongst the students. In the
morning he taught Hadith and tafsir, and in the afternoon he held
discourse on the science of the heart and the virtues of the
Qur’an.264 He took to addressing vast crowds, thereby bringing
about a revolution in their lives. Different kinds of people came to
him to learn different things. There were Sufis, scholars, rich, poor,
lettered, unlettered; occasionally Jews and Christians attended his
259
Khanam, F. Sufism: An Introduction, Goodword Books, N. Delhi, 2006,
pp. 112-113.
260
Malise Ruthven, Islam in the World, p 243.
261
114.
262
Ibid., p. 109.
263
Esposito J. L. The Oxford Dictionary of Islam. p160.
264
Abdul-Qadir al-Jilani. Encyclopaedia Britannica. I: A-Ak – Bayes (15th ed.).
Chicago, IL: Encyclopaedia Britannica, Inc. 2010. p. 16.
meetings and were often so inspired by his eloquence that they
entered the fold of Islam.265
Al Jilani died in 1166 A.D. at the age of eighty-nine years.266
His body was entombed in a shrine within his Madrasa premises
in Babul-Shaikh in Baghdad, Iraq.267 During the reign of the Safavid
Shah Ismail I, Jilani’s shrine was destroyed;268 however in 1535,
the Ottoman Sultan Suleiman had a turba built over the shrine,
which exists to this day.269 The Sufi orders celebrate “Ghouse-al-
azham day” on the date of Al Jilani’s death.
After the fall of the Abbasid Caliphate, the legend of Jilani
was further spread by a text entitled The Joy of the Secrets in
Abdul-Qadir’s Mysterious Deeds (Bahjat al-asrar fi ba’d manaqib
‘Abd al-Qadir) attributed to Nur al-Din Ali al-Shattanufi, who
depicted Jilani is in the ultimate channel of divine grace and helped
the Qadiri order to spread far beyond the region of Baghdad. By
the end of the fifteenth century, the Qadiriya had distinct branches
and had spread to Morocco, Spain, Turkey, India, Ethiopia,
Somalia, and present-day Mali.
His Books:
 Futuh al-ghayb (Revelations of the Unseen) – 78
discourses, fairly short and to the point but very powerful.
 Al-Fath ar-Rabbani (The Sublime Revelation) – 62
discourses, definitely longer, given in the Ribat and
Madrasa in Baghdad AH 545–546.
265
Ibid., p. 115.
266
Shad, Abdur Rahman. Ali Al-Murtaza. Kazi Publications; 1978 1st Edition.
Mohiyuddin, Dr. Ata. Ali The Superman. Sh. Muhammad Ashraf Publishers;
1980 1st Edition. Lalljee, Yousuf N. Ali The Magnificent. Ansariyan
Publications; Jan 1981 1st Edition.
267
Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient provision for seekers
of the path of truth and religion), parts one and two in arabic, Al-Qadir,
Abd and Al-Gilani. Dar Al-Hurya, Baghdad, Iraq, (1988).
268
Baghdad, A.A. Duri, The Encyclopedia of Islam, Vol. I, 903.
269
Abd al-Kadir al-Djilani, W. Braune, The Encyclopedia of Islam, Vol. I, 70.
 Al-Ghunya li-talibi tariq al-Haqq (Sufficient Provision
for Seekers of the Path of Truth, also known in the Indian
sub-continent as Al-Ghunya li-talibin) - These five volumes,
written by the Shaikh at the request of one of his murids
(disciples), is a comprehensive guide to all aspects of Islam,
both the inward and the outward.
THE SUHRAWARDIYYA ORDER
The Suhrawardiya is an order of Sufis of Iraqi origin
which flourished particularly in India. Suhrawardiya Sufi order
was founded by Ziyauddin Abu Najib as-Suhrawardi. Like many
such orders, this order traces its spiritual genealogy (silsila) to
back to Hazrat Ali through Junayd Baghdadi and Imam Ghazali.270
The order originated in Iraq though it spread all over the Islamic
world under his nephew, Shaikh Shihabuddin Abu Hafs as-
Suhrawardi (1145 – 1234 CE). He laid the true foundation of the
order. The order was brought to the Indian subcontinent by his
able disciples Sahikh Bahauddin Zakariyya, who founded a
Khanqah in Multan, Shaikh Jalaluddin Tabrizi, who settled in
Bengal, and Qadi Hamiduddin Nagauri who settled in Delhi.271
The Suhrawardi order entered in India in the 13th century
and went on to consolidated their hold over the Indian mind.
Initially, they were centered in Multan in Sind, but later their
teachings were carried on to other parts of north India with their
centers developing in Delhi, Badayun and Bengal.272 In the Indian
270
Bosworth, C E., E V. Donzel, W P. Heinriches, and G Lecomte, eds. The
Encyclopedia Of Islam. Vol. IX. London: E. J. Brill, 1997. p. 784.
271
Khanam, F. Sufism: An Introduction, Goodword Books, N.Delhi, 2006, p. 63.
272
The Sufis of the Chishti order was already there in Ajmer, Delhi, Nagaur
and Ajodhan. There was much interaction between these two orders and
the great masters of both corresponded with each other and also met
personally. In principle, the tradition of both the orders was not opposed
to each other, though they favoured and laid stress on different sets of
practices. The Chishtis preferred to use the term jamat Khana rather than
Khanqah but both were essentially interchangeable.
subcontinent, the Suhrawardiya has been one of the four major
orders besides the Chishtiya, the Qadriya, and the Naqshbandiya
which have now widely overtaken the Suhrawardiya in
popularity.273 Suharwardis attached great importance to salat and
dhikr as far as the purification of the soul was concerned. They
believed that fasting in the month of Ramadan was sufficient for
this purpose.
The Suhrawardi order was closer to the true, orthodox
spirit of Islam. It did not preach a renunciation of the world in the
way that the Chishtis did, for the Chishtis not only renounced
wealth and desire, but sometimes even marital relations, often
practicing celibacy like Nizamuddin Aulia and Bakhtiyar Kaki.
The Suharwardis allowed everything which was labeled legitimate
in Islam. They focused on the recitation of dhikr and the prescribed
fasting in the month of Ramadan, but did not encourage
supererogatory fasting.
Shaikh Shihabuddin Suhrawardi (1145 – 1235)

Shihab al-Din Abu Hafs Umar al-Suhrawardi (1145 – 1234)
was one of the most important Sufis in Sunni Islam. He was born
and grew up in the town of Suhraward, later destroyed by the
Mongols, in the Persian province of Djibal, to the west of
Sultaniyya. He should not be confused with other persons carrying
the nisba al-Suhrawardi in particular not with his contemporary
the mystic Shihab al-Din Yahya al-Suhrawardi al-Maktul, put to
death in Aleppo in 1191 because of his heretical ideals in religious
and political matters.
Abu Hafs Umar al-Suhrawardi came in his youth to
Baghdad, where his Uncle Abul Nadjib al-Suhrawardi himself a
famous Sufi introduced him to the religious sciences and made
him also familiar with the duties of a preacher. Abu Hafs followed
273
Bosworth, C E., E V. Donzel, W P. Heinriches, and G Lecomte, eds. The
Encyclopedia Of Islam. Vol. IX. London: E. J. Brill, 1997. p. 785.
his uncle’s courses both in the Nizamiyya and in the later’s ribat
on the shore of the Tigris, a much-visited centre of the Sufi way
of life. He often mentions his uncle in his main work ‘Awarif al-
Marif”. Another important teacher of Abu Hafs in Baghdad was
the Hanbali Sufi and jurist Shaikh Abdul Qadir Jilani. He studied
theology under Shaikh Abdul Qadir Jilani, but also attended the
lectures of other prominent scholars. The close relationship of the
still quite young al-Suhrawardi with the famous Shaikh, who was
already approaching the end of his life, was significant for al-
Suhrawardi’s later attitude towards religio-dogmatic questions.
Abdul Qadir is said to have dissuaded al-Suhrawardi from
occupying himself with kalam and to have warned him in particular
against the use of Qiyas. In doing so, he is said to have mainly
talked him out of reading al-Djuwayni’s K. Al-Shamil and al-
Shahrastani’s Nihayat al-akdam, both leading works of Ashari
theology. Al-Suhrawardi was not a Hanbali as Abdul Qadir was
but a traditionalistic Shafai’i, which was rather typical in Baghdad.
With respect to al-Suhrawardi’s spiritual career, it is important to
note that his later violent attacks against the mutakallimun
corresponded to an initial personal interest in their doctrine. After
his uncle’s death in 1168, al-Suhrawardi followed the path of
seclusion. He preached and headed mystical meetings in Abul
Nadjib’s ribat which soon extended to several other places in
Baghdad. He was a trained orator, one of the most successful
traditionalist preachers in the Abbasid metropolis. He put his
audience into ecstasies, so that many cut their hair or were
spiritually transported away from the world. His pulpit was made
of clay as prescribed by the ascetic way of life.274
His teachings generated great interest and he started to
give lectures at other places in the city as well. He was a great
orator and could hold the attention of the audience for hours,
bringing many to the state of spiritual awakening. He maintained
274
Encyclopedia of Islamic Science And Scientists, ed. M. Zaki Kirmani, N. K.
Singh, Global Vision Publishing House, New Delhi, 2005, p. 990.
friendly relations with many known Sufis of the day and knew,
among others, Moinuddin Chishti, the founder of the Chishti centre
in Ajmer and Najmuddin Kubra, the great Sufi of the Kubrawiya
order.
Legendary accounts speak of his meeting in Baghdad with
Ibn ‘Arabi and Ruzbihan al-Baqi. 275 Shihabuddin Suhrawardi
became very close to the Abbasid Caliph, al-Nasir, who founded a
magnificient Khanqah for him. He acted as the court theologian
and was elevated to the position of Shaikh al-Shuyukh within the
Sufi circles of Baghdad. On a number of occasions, he acted as
the Caliph’s envoy to the courts of contemporary rulers. This
association gave rise to the Suhrawardi tradition of keeping in
touch with temporal rulers and the order’s approval of the
acceptance of lavish gifts.276 Shaikh Suhrawardi wrote a number
of books of which ‘Awariful Maarif’ 277 (The benefits of
Knowledge) is the most important. After his death, he was
succeeded in Baghdad by his son, Imaduddin Muhammad
Suhrawardi (d. 1257).
THE NAQSHABANDI ORDER

The Naqshbandiya Sufi order too is also one of the most
accepted order (tariqah) in the subcontinent and Khwaja
Bahauddin Naqshband (d. 1389 C.E.) was its principal introducer.
The Naqshabandi order takes its name from Khwaja Bahauddin
Naqshband Bukhari, a very prominent Sufi Shaikh who continued
the tradition of making the spiritual teachings and practices of
Sufism more applicable to the changing times in which he lived.
Khwaja Bahauddin Naqshband was the student, and later the
Khalifa (successor) of Amir Kulal. He was born in the village of
275
Ibid., p. 133.
276
Ibid., pp. 133 – 134.
277
A Sufi text Awariful Ma’arif written by Shihabuddin Suhrawardi was the
standard manual for most of the Sufis of the subcontinent, with both the
Suhrawardis and the Chishtis using it as a handbook to train disciples.
278
Kushk-i-Hinduvan near Bukhara in Central Asia. He uplifted
the hearts of humanity causing them to soar in the sky of spirituality.
He made kings to stand at his door. However, he also received
instruction from the ruhaniya (spiritual being) of Khwaja Abdul
Khaliq Ghujdawani, who gave Bahauddin Naqshband the practice
of the purely silent dhikr (invocation).279
The Naqshabandi tariqah is notable in being the only Sufi
tariqah which traces its lineage to Prophet Muhammad (SAW)
through Abu Bakr as-Siddiq, the first Caliph. All other Sufi orders
trace their lineage through Ali ibn Abu-Talib, who became the
fourth Caliph of Islam. The Naqshbandiya order became an
influential factor in Indo-Muslim life and for two centuries it was
the principal spiritual order in India. The conquest of India by
Babur in 1526 gave a considerable impetus to upon the
development of the Naqshabandi order. During the reign of
Emperor Akbar, the Naqshabandi order flourished in India. Baqi
Billah (d. 1603)280 is credited for bringing the order to India during
the end of the 16th century.281 When he came to India, he tried to
spread his knowledge about the order, but died three years later.282
However, the most dominant figure of the Naqshbandiya order
was Shaikh Ahmad Sirhindi. Sheikh Ahmad Sirhindi was Baqi
Billah’s disciples.
Shaikh Ahmad Sirhindi (1564 – 1624)
The most dominant figure of the Naqshbandiya order was

Ahmad Sirhindi. Mujaddid Alf-Thani, Imam Rabbani, Abul
Barakat Badruddin Shaikh Ahmad bin Abdulahad Sirhindi in
short, Shaikh Ahmad Sirhindi was born in 1564 A.D. in the town
of Sirhind in the province of Punjab in India in a family of Sufi
278
279
Trimingham, J. Spencer. “The Chief Tariqa Lines.” The Sufi Orders in Islam,
Oxford: Clarendon, 1971.
280
Baqi Billah was born in Kabul, which was then the part of Mughal Empire.
281
283
learning and traditions. His father Shaikh Abdul Ahad Makhdum
was also a Sufi of great learning and was a member of Chishtiya
order. He was a descendant of Umar bin al-Khattab and so ‘Faruqi’
became part of the family’s name. The early education of Ahmad
Sirhindi was under his father’s supervision. He memorized the
Qur’an first and then studied other Islamic sciences.
To further his studies, he was sent to Sialkot, an important
centre of philosophy and theology by then. After spending few
years and having attended the lessons of renowned scholars of the
time, he returned home at the age of 17 years. Three years later,
he travelled to Akbarabad (now Agra), the capital of Mughal
Emperor Akbar. Here he met the two most important and perhaps
the most learned philosophical scholars of the time Abul Fazal284
and Fayzee. They became friends to each other. The two brothers
were among the nine ‘pearls’ of Akbar and exercised great influence
over him.
However, the friendship did not last long and Shaikh
Ahmad Sirhindi broke away from the two brothers because of
their heretic views. After his father’s death in 1599, he embarked
upon the journey for pilgrimage. On his way, he stopped at Delhi
and stayed with Khwaja Baqi Billah285 (d. 1603) who had come to
Delhi recently and had earned the fame, reputation and popularity
among the people in a very short period. His stay with Khwaja
turned into a close relationship of a teacher and disciple. Shaikh
Ahmad Sirhindi stayed with Khwaja Baqi Billah for four years
with occasional breaks that took him outside Delhi; and at the end
of the fourth year, Khwaja declared him his Khalifa in Naqshbandiya
order.
282
Haq, Muhammad M. Some Aspects of the Principle Sufi Orders in India.
Bangladesh: Islamic Foundation, 1985.
283
284
Ibid.
285
Ibid.
He left Delhi in 1603 when Khwaja died and made his
hometown his permanent abode. Shaikh Ahmad Sirhindi’s
contribution to the revival of Islam and expansion of Sufism is
enormous which is reflected by his two acts; 1) the letters written
to many devotees, government officials and influential people of
that time covering different topics and problems known as
Maktubat Imam Rabbani which has been discussed in the beginning
of the chapter and 2) his resistance to the tyrannical rule of Mughal
Emperor Jahangir, who ascended to throne in 1605.
His court was overwhelmed by the heretic thoughts and
practices which he inherited from Akbar. In addition, the Shi’te
influence also became very authoritative because of his wife
Noorjahan. Shaikh Ahmed Sirhindi raised his voice against them.
His enemies in the court instigated the king against him. He was
called to the court and was put in front of the king. His property
was also confiscated. He was imprisoned in the jail of Gwalior for
one year and there too he carried on his schedule of preaching and
lessons to other inmates which also became a threat to the
government. However, during this period many misunderstandings
of Jahangir were also erased and he released Shaikh Ahmad.
His property and honour were restored. Jahangir put two
options to him: either to go back to Sirhind and stay there or to
stay with the royal army. Shaikh accepted the second offer and
stayed with the army where he thought; he would be nearer to the
king and could make efforts to bring him to the right path. He
accompanied Jahangir in his expeditions. He used to recite the
Qur’an to the king and enlighten him on matters of Shari’ah. It
really brought a certain change in the behaviour of Jahangir towards
the religion. After three years, he came back to Sirhind because of
illness and died there on 10th Dec., 1624. Sirhindi’s creative life
falls into two periods: his pre-Sufi phase, when he wrote the work
typical of a scholar of his time, refuting Shi’ism and proving the
necessity of prophecy; and his Sufi phase, when he produced a
range of works suffused with spiritual insight. The most important
of these was his collection of 534 letters to nearly two hundred
recipients, the Maktubat-i-imam-i-Rabbani. Nearly seventy of these
letters were addressed to the Mughal officials whom he was
concerned to win to his views-that orthodoxy should be revived,
that superstitious Sufi practices should be suppressed, and that
the infidels should be humiliated.
The great majority of the letters were concerned with his
exploration of spiritual mysteries. Regarded as a landmark in Indo-
Muslim thought, the letters continue to be republished in their
original Persian as well as in Arabic, Turkish, and Urdu. Sirhindi’s
prime concern was to integrate his Sufi ideas within a Sunni frame,
thus achieving the perfections of prophecy,” the highest Sufi
achievement. In pursuing his spiritual quest, he elevated the concept
of Wahdat al-shuhud (unity of witness) over Ibn Arabi’s Wahdat
al-wujud (unity of being) that had dominated Sufi thought for
several centuries. Believers had to realize that “Everything is form
Him” and not that “Everything is Him.” This new emphasis diverted
the focus from other worldly contemplations towards the worldly
action: the Muslim must strive to realize revelation on earth.
This was the basis of Sirhindi’s involvement with political
power and his emphasis on orthodoxy, and the source of Abdul
Hakim Sialkoti’s (d. 1656) title for him, Mujaddid-i Alf-i thani
(the renewer of the second Millennium of Islam). In the 20th century,
the significance of Sirhindi has been much debated. He has been
seen variously in religio-political roles as the defiant rebel against
government, as the savior of Islam in India from the Mughal
heresies, and as the progenitor of a narrow minded Muslim
communalism, and in a Sufi role as replacing Wahdat al-wujud
with Wahdat al-shuhud. But his impact on 17th century India was
not as great as has been claimed; his religious vision was much
contested, and Aurangzeb proscribed his Maktubat. Moreover,
his Wahdat al-shuhud did not replace Wahdat al-wujud in
Naqshabandi Mujaddidi thinking. His emphasis, however, on
obedience to Shariah and Sunnah as a means of achieving spiritual
realization was widely accepted by the Naqshbandiya and was
carried by his successors into Central Asia, Turkey and the Arab
lands, where it has been a source of inspiration to the present.286
His tomb is still a place of pilgrimage in Sirhind. Shaikh
Ahmad Sirhindi is known as ‘Mujaddid alf thani’ (the revivalist
of the second millennium) because his lifetime coincided with
the beginning of the second millennium of Islamic era. Ahmad
Sirhindi was an eminent Indian Sufi whose ideas shaped the
second or phase of the Naqshbandiya order. He was blessed
with 4 sons: Muhammad Sadiq, Muhammad Said, Muhammad
Masum, and Muhammad Yahya.
SELECTED BIBLIOGRAPHY
Hasan, Ahmad. The Early Development of Islamic
Jurisprudence, Adam Publishers & Distributors, New Delhi, 2007.
Al-Mubarakpuri, Safiur-Rahman. The Sealed Nectar,
Maktaba Dar-us-Salam, Saudi Arabia, 1995.
Nyazee, Imran Ahsan K. Islamic Jurisprudence, Adam
Publishers & Distributors, New Delhi, 2006.
Ilmi, Inamul H. A Brief Introduction to Islam, Jami
Academics, New Delhi, 2010.
Khanam, Farida. A Simple Guide to Islam, Goodword
Books, New Delhi, 2007.
Ali, K. A Study of Islamic History, Adam Publishers &
Distributors, New Delhi, 2010.
Khan, Mohammad H. The Schools of Islamic
Jurisprudence, Kitab Bhavan, New Delhi, 1991.
286
Ibid., pp. 168-169.
Khanam, Farida. Sufism: An Introduction, Goodword
Books, New Delhi, 2006.
Siddiqi, Muhammad Z. The Hadith For Beginners,
Goodword Books, New Delhi, 1961.
Azimabadi, Badar. Great Personalities In Islam, Adam
Publishers & Distributors, New Delhi, 2007.
Hameed, Hakim A. Islam At A Glance (edt.), Vikas
Publishing House, New Delhi, 1981.
Ali, Syed A. Islam, New Society Publications, New Delhi,
1906.
Ali, Anwar S. Islam: Ideology and Leading Issues,
Publishers United Ltd., Lahore, 1978.
Esposito, John L. Islam: The Straight Path, Oxford
University Press, New York, 1988.
Shepard W. Introducing Islam, Routledge, New York, 2009.
Bokhari, Raana. Seddon, Mohammad. Phillips, Charles.
The Illustrated Encyclopedia of
Islam, Lorenz Books, London, 2004.
Hitti, K. Philip. History of The Arabs, Palgrave Macmillan,
New York, 1937.
Klein, A.F. Religion of Islam, Kitab Bhavan, New Delhi,
1977.
Basheer, A. Mohyidin. Galadanci, Imam A. Amin, A.
Islamic Religious Sciences, Board Book Depot, Kerala, 1977.
Qasmi, M. Saud. Human Rights in Islam, Faculty of
Theology, A.M.U. Aligarh, 2005.
Faruqui, Khwaja Abdul Hai. Halaat-e Qur’an Majid,
Maktaba Jamia Ltd., New Delhi, 1943.
Faruki, A. Kamal. Islamic Jurisprudence, Adam Publishers
& Distributors, Delhi, 1994.
Abu Ameenah Bilal Philips. The Evolution of Fiqh,
International Islamic Publishing House, Saudi Arabia, 1989.
Majid Ali Khan. The Holy Verses, Islamic Research
Foundation, New Delhi, 1989.
Majid Ali Khan. The Pious Caliphate, Islamic Book
Publishers, New Delhi, 1978.
Johan Norman Hollister. The Shia of India, Oriental
Books Reprint Corporation, New Delhi,1953.
Farhad Daftary, A History of the Ismailis, Edinburgh
University Press, Edinburgh, 1998.
S.H.M. Jafri, The Origins and Early Development of
Shi’a Islam. Oxford University Press, New York, 2000.
Islamic Republic of Iran, A Brief History of The
Fourteen Infallibles, Ansariyan Publications,
Iran,
Dr. Muhammad Zubayr Siddiqi, The Hadith For
Beginners, Goodword Books, New Delhi, 1961.

A Handbook On Islam by Javed Akhatar

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Handbook On Islam by Javed Akhatar

Uploaded by

Copyright:

Available Formats

A HANDBOOK ON ISLAM 1

“O My Lord! Increase me in knowledge.”

READ! In the name of your Lord who created,

Read! And your Lord is the most Generous,

He taught man what he knew not.

© All rights reserved with the author

Adam Publishers & Distributors

Printed & Bound in India

Naseer Ahmad & Qamrun Nisha

Prophet Muhammad (PBUH) replied:

The concept of Tauheed can be summed up into 3

Unlike humans, angels do not have a free will of their own,

Prophet Isa (PBUH) said:

Prophet Muhammad (PBUH) said:

Every Nation Was Sent a Prophet or a Messenger

Some Hadiths mention that there were sent 124,000

Name in the Qur’an Name in the Bible

The Torah is the Wahy, the revelation which was revealed

As Muslims, we must accept and believe in all of the Books

“Death, from which you are running away from, will

The man is bestowed with the power of free will. He can

“With Him are the keys of the unseen. None but He

Hazrat Ali (R.A.) reported that the Prophet of Allah said:

Allah’s Messenger (PBUH) said, Islam is based on five principles:

“Indeed between a man, and shirk and kufr, is

Namaz is the most important outwardly action that

For every compulsory prayer, there is a specific time, before

The 5 daily prayers and their timings

Requires of a Valid Prayer

Hazrat Ayesha (R.A.) said that,

A few set of laws to perform the Roza

The service and care of the parents is a source of entering

Hazrat Abu Hurairah (R.A.) reported that:

The Rights of Relatives

“And when the relatives and the orphans and the

The Rights of Neighbours

Hazrat Abdullah bin Abbas narrated that, the Prophet of

The Rights of Muslims

The Prophet of Allah (pbuh) said:

The Rights of Other human beings

The Rights of All Creations:

“There is not an animal in the earth nor a creature

The Beginning of the Mission

Building the Mosque

The First Written Constitution of the World

The Treaty of Al-Hudaibiya

The Last Pilgrimage

ETHICAL AND MORAL VALUES

HAZRAT ABU BAKR (573 – 634 AD)

His Service to Islam

He wept and declared:

Election of Hazrat Umar As The 2nd Caliph

His Reign As The Caliph (634 - 644)

HAZRAT USMAN (574 – 656 AD)

There were more than 100 districts in the empire.

HAZ ALI (599 – 661 AD)

His service to Islam

known as Zulfiqar. Ali was prominent at the Battle of Uhud. He was

His Reign As A Caliph (656 - 661)

First Fitna72: Battle of Camel (Jang-e Jamal)

Second Fitna: Battle of Siffin (Jang-e Siffin)

The categories of Wahy: There are two groups of Wahy:

The Channels of Revelation: