Grade 6
Molvi Abdul Aziz
MA, English Literature
DARUSSALAM
Islamic Studies
Grade 6
ABOUTTHE BOOK
The present series covers all areas of Islamic
studies: tafseer, hadeeth, tawheed, fiqh, seerah, and
general etiquette relating to different areas and
situations. Every effort has been made to ensure that
the material presented in the series is authentic, and
most of the terms are presented in their original Arabic
script, along with the transliteration and the translation
of their meanings. This also applies to supplications
which have to be memorised in their Arabic version.
The aim here is to help the reader read the original text
and understand its meaning. Each lesson is followed by
exercises covering questions about the lesson.
One striking feature in the series is the colourful
artwork used in it that certainly appeals to children.This
is certainly bound to attract the young readers'
attention, stimulate them, amuse them as well as
educate them.
The series aims to acquaint the student with the
teachings of Islam in every aspect: beliefs, practices and
moral conduct. The series, with its unique features,
certainly fills a gap in this area which has long been
partially neglected.
ISBN: 9960-9930-0-0
9 789960 993003
DARUSSALAM
G_L O BA L LEA D E R IN ISLAMIC BOO KS
Riyadh Jeddah Al-Khobar Sharjah Lahore
London Houston New York
DARUSSALAM
Book No. 49
Islamic
Studies
Grade 6
Given the dire need for Islamic studies material in
schools incorporating the subject in English,
Darussalam has endeavoured to publish an Islamic
Studies series covering all the grades, from grade
one through grade twelve.
Darussalam Contects
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© Maktaba Dar-us-Salam, 2007
King Fahd National Library Catalog-in-Publication Data
Molvi, Abdul Aziz
Islam education: Grade 6./Abdui Aziz Molvi- Riyadh 2007
247p, 17x24 cm ISBN: 9960-9930-0-0
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Publisher's Note
All praise belongs to Allah; we praise Him and
seek His help and forgiveness. We seek refuge in
Allah from the evil of our own selves and from our
sinful deeds. Whomever Allah guides, there is none
to misguide him; and whomever He leads astray,
none can guide him. We bear witness that there is no
god worthy of worship except Allah, alone, and we
bear witness that Muhammad is His servant and
Messenger. We pray to Allah the Almighty to bestow
His peace and blessings upon Prophet Muhammad,
upon his good and pure family, as well as upon all the
noble companions and those who follow them in
righteousness until the Day of Judgement.
Given the dire need for Islamic studies material
in schools incorporating the subject in English,
Darussalam has endeavoured to publish an Islamic
Studies series covering all the grades, from grade one
through grade twelve.
The present series covers all areas of Islamic
studies: tafseer, hadeeth, tawheed, fiqh, seerah, and
general etiquette relating to different areas and
situations. Given the importance of authentic Islamic
knowledge, every effort has been made to ensure
that the material presented in the series is authentic.
Also, given the importance of Arabic Islamic terms,
most of the terms are presented in their original
Arabic script, along with the transliteration and the
translation of their meanings. This also applies to
supplications which have to be memorised in their
Arabic version. The aim here is to help the reader
read the original text and understand its meaning.
Each lesson is followed by exercises covering
questions about the lesson.
One striking feature in the series is the
colourful artwork used in it that certainly appeals to
children. This is certainly bound to attract the young
readers' attention, stimulate them, amuse them as
well as educate them.
Publisher's Note
The series aims to acquaint the student with
the teachings of Islam in every aspect: beliefs,
practices and moral conduct. The series, with its
unique features, certainly fills a gap in this area which
has long been partially neglected.
The present breathtaking work was initiated by
an expert in the field of education, Maulvi Abdul Aziz,
MA. English literature, who held different posts in the
field including that of Senior Administrative Officer in
the Department of Private Education, Ministry of
Education, Dubai, UAE, from 1982 to 2002.
The current project also owes its existence in
its present form to a number of people who made
informative suggestions, particularly Al-Arabee Ben
Razzouq, College of Languages and Translation,
Imam Muhammad ibn Saud University, Riyadh, who
undertook the painstaking task of checking the
authenticity of the material presented in the series,
proofreading the text as well as adding references to
certain quotations from the Qur'an and the hadeeth.
Special thanks also go to Sheikh Abdul-Qawiy
Luqman, Al-Madeenah University graduate, for his
interesting suggestions and to Mr. Zulfiqar
Mahmood who conscientiously applied his expertise
in the field of graphic design to produce the series in
a superb shape.
We pray to Almighty Allah to reward our
endeavours and to make the present series
abundantly beneficial to students in all stages of
education as well as to any one who reads them.
Abdul Malik Mujahid
Jumaadaa ath-Thaaniyah, 1428 AH.
July 2007.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
The Ka'bah: The First House of Worship
The Prayer (As-Salah) (1)
The Prayer (As-Salah) (2)
Surat Al-A'laa (The Most High)
Remembrance of Allah and Supplications
The Taraaweeh Prayers
Surat al-Ghaashiyah
Sawm (Fasting)
Surat al-Fajr (The Dawn)
Zakah : The Purifying Dues
Good Moral Character
Perfecting our Character
Surat al-Balad (The City)
Kindness to Animals
Some Good Habits that a Muslim Must Cultivate
Thankfulness
Surat Ash-Shams (The Sun)
Etiquette of Conversation
Prophet Muhammad (
Prophet Muhammad (
Prophet Muhammad (
Prophet Muhammad (
Prophet Muhammad (
Prophet Muhammad (
Prophet Muhammad (
Surat Al-Layl (The Night)
) ( 1 )
) ( 2 )
) ( 3 )
) ( 4 )
) ( 5 )
) ( 6 )
) ( 3 )
25
31
37
40
46
54
61
69
73
80
85
91
94
100
104
110
116
122
129
135
140
147
153
CONTENTS
29 Prophet Nuh (>&S) (3)
30 Surat Adh-Dhuhaa (The Bright Morning Light)
31 Prophet Hud (,%S\)
32 Prophet Salih (,%D\)
33 Surat Ash-Sharh (The Expansion)
34 Khadijah bint Khuwaylid ( tfe )
35 Abu Dharr al-Ghifaaree (
36 Abu Ubaidah ibn al-Jarrah (^)
37 Bilal ibn Rabaah («$&)
38 Surat al-Alaq (The Clinging Substance)
39 Talhah ibn Ubaidillah (
40 Umm Sulaym ( i^,)
41 Surat Al-Bayyinah (The clear Evidence)
42 Islam and Science
172
176
184
193
196
202
206
211
215
221
226
231
235
The Ka’bah:
The First House of
Worship
The Ka’bah: The First House of Worship
The Ka’bah is the oldest house of worship on earth. Every year
more than two and a half million Muslim pilgrims from all over the
world come to Makkah to perform the rites of hajj. They do tawaaf
around the Ka'bah with devotion and hope of Allah’s mercy. During
the month of Ramadan, more than a million Muslims journey to
Makkah’s Grand Mosque for Umrah. In fact, people go to Makkah for
Umrah all year round.
The Building of the Ka’bah
Some scholars believe that it was Adam ( m ) who first built the
Ka’bah in Makkah. Later, Prophet Ibraaheem ($sa) came to Makkah
with his wife Haajar and their son Isma'eel (>&a), recovered the
foundation of the Ka’bah and rebuilt it, at Allah’s Command. The
Ka’bah in its present form owes its origin to him.
i
Haajar and Isma'eel ( m )
Leaving his wife Haajar and their son Isma'eel ( m ), Ibraaheem
(«a) left Makkah, on Allah’s Command. During those days, Makkah
was barren. Nobody lived there. There was no source of water in it.
Prophet Ibraaheem ( m\) left them there with a bag containing dates
and a water-skin filled with water. When Ibraaheem ( ) prepared
to leave, Haajar followed him and asked impatiently, "To whom are
you leaving us in this barren valley?" She repeated the question but
Ibraaheem ( m \ ) did not answer. She then asked, "Has Allah
commanded you to do this?" He replied, "Yes." She said, "Then surely
Allah will not neglect us!" Prophet Ibraaheem ( m \ ) left, and Haajar
looked after her son, suckled him and drank the remaining water.
Soon, however, both suffered great thirst and the child began to cry.
She looked at him suffering from thirst and could not bear to see him
in that condition. She ascended the nearby mount, as-Safa, hoping
to find someone around, but she found no one. When she came
back down into the valley, she raised the hem of her garment and
began to run. She feared for the life of her son. She ran and climbed
mount al-Marwah on the other side. She looked anxiously if there was
someone to help her. She ran seven times back and forth between
the two hillocks. This is why pilgrims walk between these two hillocks
during the Hajj and the Umrah.
2
Haajar walked back and forth in
desperation until Angel Jibreel ( )
appeared, struck the ground with one
of his wings, and the spring of Zamzam
gushed forth. Henceforth Makkah was
blessed with a source of water, which
has continued to this day. It was because of the Zamzam that the
Jurhum tribe from northern Yemen came to settle in Makkah.
Isma'eel ( ) learnt Arabic from them and, when he grew up and
reached the age of puberty, he married a woman from amongst
them.
Prophet Ibraaheem ( &y ) Rebuilt the Ka’bah
When the time came, Prophet Ibraaheem ($£§1) called upon his
son Isma'eel ($$£1) to help him in the construction of the Ka'bah. Allah
revealed to them the foundations of the
Ka’bah, and so they started rebuilding
the House. Isma'eel (ggj) handed him the
stones.
Prophet Ibraaheem ( ) stood on a
stone while building the Ka'bah. This
Ibraaheem' (the station of Ibraaheem).
The Kiswah: The Cover of the Ka’bah
The black cloth, which covers the Ka’bah is called Kiswah. It is
woven from a mixture of silk and cotton and is embroidered with
verses from the Qur’an in gold thread in bands around the top.
The Kiswah, which is changed every year, used to be woven in
Cairo, but now it is made in Makkah, in a factory located in Umm
aj-Joud, a suburb of Makkah.
stone is called ‘Maqaam
3
The Kiswah consists of 450 kilograms of
pure silk, which is dyed black and
embroidered with gold and silver threads.
The Kiswah is tied to the ground with copper
rings. These days the Ka’bah is washed twice
with perfumed water, once in Ramadan, and
once before the Hajj season.
The Black Stone: Al-Hajar al-Aswad
The Black Stone is set in the southeast corner of the Ka’bah
about 1 .5 meters from the ground. It is black with reddish tones and
yellow particles. It is 28 cm wide and 38 cm high. It is set in a silver
casing. During the tawaaf of the Ka’bah,
pilgrims kiss the stone or make a gesture in its
direction and say Allahu Akbar. A hadeeth of
the Prophet ( ^ ) says that it came down from
heaven. Once Umar ibn al-Khattab ( ) said
during Tawaaf, “I know that you are only a
stone, which does not have power to do good
or evil. If I had not seen the Prophet ( ^ ) kissing
you, I would not have kissed you.”
Al-Hateem
The area adjacent to the Ka’bah on its west side enclosed by a
low semicircular wall is called al-Hateem
or al-Hijr. Following the Sunnah of the
Prophet ( ), the pilgrim may offer
Sunnah prayer and supplicate to Allah in
this area. However, this is not a part of
the prescribed rites of hajj.
4
The Well of Zamzam
The well of Zamzam is located about 20 meters southeast of the
Black Stone corner of the Ka’bah, near the Station of Ibraaheem
(M)- To drink the water of Zamzam is a rite for both hajj and umrah.
The well is closed at the surface. Earlier, one could reach the area of
the well of Zamzam by a flight of steps, where numerous taps
supplied water to scores of pilgrims at a time. Today, however, the
steps are covered and access to the well’s
surroundings is totally closed. Numerous taps
around the mosque satisfy pilgrims’ thirst.
Zamzam: A Healing from Sickness
The Prophet ( ^ ) said, "The water of
Zamzam serves the purpose for which it is drunk." (ibn Maajah)
Once Abu Dharr ( lived solely on Zamzam water for a whole
month and he put on so much weight and did not feel hungry at all.
When he mentioned this to the Prophet ( ^ ) he said to him, "It is
blessed and it also serves as nourishment." (Muslim)
Miqaat
Miqaat is the location around Makkah specified by the Prophet
( ) from where those coming to Makkah for Hajj or Umrah must
enter the state of ihraam. The Prophet ( ^ ) specified different
5
mawaaqeet (plural of miqaat). Some of these mawaaqeet are:
Dhaat Irq, 80 km to the northeast of Makkah; Dhul Hulayfah, 250 km
north of Makkah and 9 km away from Madinah; Al-Juhfah to the
northwest of Makkah at 1 80 km distance; Qarn ul-Manaazil 50, km to
the city’s east; and Yalamlam 60 km to the southeast.
The House of Allah
Although we refer to the Ka’bah as ‘Baytullaah’ or the House of
Allah, we believe that Allah does not dwell in it, nor is the Ka’bah itself
an object of worship.
It is the fundamental part of our Islamic faith that we do not
associate partners with Almighty Allah. It is, therefore, unthinkable to
the believing Muslim that
act of worship to other
whether this act of
or anything else,
worship the
indicates the
which Muslims
offering salah. If
were completely
Muslims would still
Qiblah. It is not the
the Ka’bah only that is of
he or she directs any
than Almighty Allah,
worship is salah
Muslims do not
Ka’bah. It only
direction
face while
the Ka’bah
destroyed, we
face the same
physical structure of
concern to the believers,
but what it represents - Oneness of Allah! The Tawheed!
It is interesting to note that the Karamatians stole the Black Stone
during the tenth Century CE. It remained away from the Ka’bah for a
period of twelve years. This did not have any effect on the function
of the Ka’bah in Islam. Muslims performed the pilgrimage and did
6
tawaaf as usual. In fact, it is not necessary to kiss the Black Stone in
order for one’s Hajj to be valid. One can simply touch or point to it
upon beginning each round of the tawaaf while saying Allahu
Akbar.
The Ka’bah: The Emblem of Faith in One God
The Ka’bah is the emblem of faith in Allah the Almighty. It is a
proof that the Tawheed, which it stands for, is the true and the
original belief. All else that stands at odds with the Oneness of Allah
is falsehood and deception, which will eventually disappear! The
only thing that will remain is the truth.
The Ka’bah stands in the centre of the Grand Mosque in
Makkah. It is a large cubic structure, covered with a black cloth. In
one corner, the Ka’bah contains the Black Stone. The Black Stone is
not an object of worship, nor is the Ka’bah itself. They merely
represent a sacred place devoted to the worship of Allah.
7
A.
Fill in the blanks with suitable words.
1 . The Ka’bah in its present form owes its origin to
2. tribe settled in Makkah because of the well of Zamzam.
3. To drink Zamzam water is a rite for both and
4. The well of Zamzam is located about southeast of the Black
Stone.
5. stole the Black Stone in the 1 Oth century CE.
B. Explain these terms.
1. Maqaam Ibraaheem 2. Tawaaf 3. Kiswah
4. al Hajar al-Aswad 5. al-Hateem 6. miqaat
8
C. Answer the following questions.
1 . According to some scholars, who built the Ka’bah first?
2. What kind of a place was Makkah when Ibraaheem ( ^ ) took his family
there?
3. What did the Prophet ( M ) say about Zamzam being a healing?
4. Which two prophets built the Ka’bah?
5. What is the importance of the Black Stone in the tawaaf?
D. Think-up
Non-Muslims often wrongly think that Muslims worship the Ka’bah. How
can you reply to them?
E. Activity
Draw the Ka’bah and write its dimensions
9
The Great Importance of the Prayer
Allah the Almighty says, "Prayers have been prescribed for the
believers at set times." (Surat an-Nisaa 4:1 03)
Here, Allah commands Muslims to perform the prayer (salah) at
its prescribed times. In fact, the prayer was the first obligatory duty
upon the Prophet ( ^ ) and his followers. It will also be the first action
Allah the Almighty will question us on the Day of Judgement. Indeed,
the salah is the 'supporting pillar 1 of Islam. If someone believes it is not
obligatory and abandons it, he becomes a disbeliever. The Prophet
( it ) said, "The covenant between us and them (i.e. the disbelievers)
is the prayer; so if anyone abandons it, he has become a
disbeliever." (Ahmad, At-Tirmidhee and An-Nasaa'ee)
1 0
The Merits of Offering the Obligatory Prayers at their Stated
Times
Allah’s Messenger ( ) said, "There are five prayers which Allah
has prescribed for His servants. For those who perform them properly,
without disrespectful omissions, there is a guarantee from Allah that
He will admit them into Paradise. For those who do not observe them,
however, Allah offers no such guarantee; He may punish them if He
so wills, or He may forgive them if He so wills." (Ahmad and others)
He also said, "If there was a river at the door of anyone of you
and he took a bath in it five times a day, would you notice any dirt
on him?" They said, "Not a trace of dirt would be left." Then he said,
"That is the example of the five prayers with which Allah removes sins."
(Al-Bukhaaree)
When the Prophet ( $jg ) was asked, "Which deed is the best?" He
replied, "Performing salah at its due time." (Muslim)
The Merits of the Congregational Prayer (Jamaa’ah)
Allah’s Messenger ( H ) said, "The congregational prayer is
better than the individual prayer by twenty-seven degrees."
(Al-Bukhaaree and Muslim)
Allah’s Messenger ( H ) also said, "Whoever performs the Isha
prayer in congregation, it is as if he prayed half the night; and
whoever performs the Fajr prayer in congregation, it is as if he
prayed the whole night." (Muslim)
n
4k*
2 .
3 .
The Times of the Obligatory Prayers and the Number of their
Rak’ahs
The obligatory prayers are five in number. They are:
1 . The dawn prayer (salaat-ul-Fajr): consists of two
rak’ahs, starts with the coming of dawn until the sky
starts to become yellowish. The time for the Fajr
prayer lasts until sunrise.
The noon prayer (salaat-udh-Dhuhr): consists of four
rak’ahs, starts from after midday until mid-afternoon,
when an object's shadow is about the same length as
the object itself.
The afternoon prayer (salaat-ul-Asr): consists of four
rak’ahs begins from the time when the length of one’s
shadow is equal to one’s height, until the sun begins
to change colour before sunset. The time of Asr
prayer lasts until just before sunset.
The sunset prayer (salaat-ul-Maghrib): consists of
three rak'ahs begins immediately after sunset. The
time of the Maghrib prayer lasts until the twilight
disappears. The twilight is the soft glowing light from
the sky when the sun has already set.
The late evening prayer (salaat-ul-lsha): consists of
four rak'ahs, begins with the disappearance of the
twilight and continues up to half the night.
The number of rak'ahs to be performed in each of the five daily
obligatory prayers adds up to a daily total of seventeen rak'ahs. Fifty
prayers were made obligatory on Muslims on the night when the
Prophet ( ) was taken on his heavenly journey (the Mi’raaj). The
number was then brought down to five, due to Allah’s Great Mercy
and Wisdom.
As-Sunan Ar-Raatibah:
These are the established voluntary prayers which the Prophet
( M ) regularly performed in combination with the five obligatory
prayers. They are:
a. Two rak'ahs before the Fajr prayer.
b. Four rak'ahs before the Dhuhr prayer.
c. Two rak'ahs after the Dhuhr prayer.
d. Two rak'ahs after the Maghrib prayer.
e. Two rak'ahs after the Isha prayer.
The Witr Prayer
Al-witr prayer is a necessary Sunnah, and a Muslim should not
leave it at all. The time for al-witr extends from the Isha prayer until
shortly before the Fajr prayer. It is better to perform it in the last part
of the night, unless one fears one would not be able to wake up late
to do it.
The Sunnah of the Prophet ( ) is to pray two rak'ahs at a time
after the Isha prayer, up to ten rak'ahs, then to pray the witr which
consists of one rak'ah. In performing this prayer, a Muslim has two
options: if he so wishes, he may perform it with a single tasleemah at
the end of the third rak'ah. If he prefers, he may split it into two parts:
making one tasleemah after two rak'ahs, and another after the
single rak'ah that concludes the witr. (The word tasleemah refers to
the act of turning the head to the right and saying 'Assalaamu
alaikum wa rahmatullaah' then turning the head to the left and
repeating the same words.)
In the rak'ah of the witr, the Prophet ( H ) frequently recited Surat
al-lkhlas (Surah 1 1 2) after Surat al-Fatihah, and only occasionally
recited Surat al-Falaq (Surah 113), and Surat an-Naas (Surah 114)
along with Surat al-lkhlaas.
13
A.
Fill in the blanks with suitable words.
foh.
Exelrises
i.
was the first obligatory duty to be made incumbent upon
the Prophet ( M )•
2. Thesalah is the
pillar of Islam.
3. The salah will be the first action about which we will be accounted for on
the .
4. On the night of the Heavenly Ascension, Allah the Almighty prescribed
prayers a day.
prayers; then He reduced them to
B. Answer the following questions.
1 . Is a person who believes that the prayer is not obligatory and abandons
it a Muslim?
2. What is the reward for the congregational prayer as compared to the
prayer performed individually?
14
3. What are As-Sunan Ar-Raatibah? What is their number and when are they
performed?
4. List the five daily prayers and write the number of their raka’hs.
15
/
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The Prayer
(As-Salah) (2)
Conditions of Salah (Prayer)
1 . Islam: Allah does not accept the actions of non-Muslims.
2. Sanity: This means that one has to have a sound mind, not mad.
3. Reaching the age of puberty; children, however, must be
ordered to pray at the age of seven.
4. Purity: Allah’s Messenger ( ) said, “Allah does not accept salah
without purity.” (Muslim) This includes purity of the body, the clothes
and the place where one intends to pray.
5. The Time: Salah is due only when its time has started.
6. Covering the awrah, or the parts of the body that have to be
covered: The arwah of a man is all that is between the navel and
the knees, and that of a woman is every part of her except the
face and hands.
7. Having the intention in the heart to perform the prayer.
8. Facing the Qiblah: This means facing the direction of the Ka’bah
in Makkah.
As for the intention (niyyah), its place is the heart. It means being
firmly convinced that Allah has prescribed salah as one’s duty to
perform that specific prayer, and to carry out His commandment
without seeking to make an impression or acquire a reputation. The
heart must then be present until one has completed the prayer.
16
The expression of one's intention aloud and according to certain for-
mulas was not the practice of the Prophet ( ^ ) or his companions.
In fact, it is bid'ah and so one must avoid doing so.
The tayammum (dry ablution) can be performed in the
following way:
1 . A Muslim intends to perform the tayammum without expressing
the intention aloud and says bismillaah "In the name of Allah".
2. He strikes the earth with his hands once. (It is permissible to blow
on the hands slightly if there is excessive dust on one's hands).
3. He passes the palms over the face once.
4. He rubs his hands up to the wrists once; the back of his right
hand with the palm of his left hand and then the back of the left
hand with the palm of the right hand.
The Obligatory Elements of Salah
There are eight obligatory acts of salah. They are:
1 . Saying 'Allaahu Akbar 1 j£\ Ibi (Allah is Most Great) to move
from one act of the prayer to the next, such as for bowing and
prostrating.
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2. Saying 'Subhaana Rabbiyal-Adheem'
(Glory be to my Lord, the Supreme) while bowing.
3. Saying 'Subhaana Rabbiyal-A'laa'
(Glory be to my Lord, the Most High) while prostrating.
4. Saying 'Sami' Allahu liman hamidah' *4^ oM 4iii
(Allah hears the one who praises Him) while raising the head
from bowing for the imam and the one who prays alone.
17
5.
Saying 'Rabbanaa wa lakal-hamd' dnj u|j (O our Lord!
All the praises are for You) while standing, for the imam, the one
(or ones) following him and the one who prays alone.
6. Reciting the supplication between the two prostrations, such as
saying 'Rabbigh-fir lee, rabbigh-fir lee' (My
Lord, forgive me; my Lord, forgive me).
7. Reciting the first tashahhud.
8. Sitting down for the first tashahhud.
The Sunan Elements of Salah (Masnunaat)
The following are some of the sunan elements of salah:
1 . Raising the hands while saying ‘Allaahu Akbar’. The hands are
raised close to the shoulders or close to the ears.
2. Placing the right hand on the left hand on the chest.
3. Reciting the opening supplication (Istiftaah).
Allah’s Messenger ( M ) used to say certain supplications before
reciting Surat al-Fatihah. The following is one of these
supllications:
t-£liL^i ui
Subhaanak-Allaahumma wa bihamdika, wa tabaaraka-
smuka, wa ta ‘aalaa judduka, wa laa ilaaha ghairuk.
Glory be to You, O Allah and Praise. Blessed is Your Name and
high is Your Majesty. There is no god but You.
4. Seeking refuge with Allah (ta’awwudh). After saying one of the
above du’aas, Allah’s Messenger [M) would quietly say
ol l aj J i f i ^4 ^5*1 ‘I seek refuge in Allah from Shaytan
the accursed’.
4JI TSTJ aku,! iljlajj ^1
18
5. Reciting 1 quietly before reciting surat
al-Fatihah.
6. Saying ‘Ameen’ after reciting al-Fatihah.
7. Reciting a surah or verse of the Qur’an after al-Fatihah in the first
two rak’ahs of every compulsory prayer.
8. Reciting surat al-Fatihah and any other surah aloud in the first
two rak’ahs of Fajr, Maghrib, Isha, Salaatul Jumu’ah, the Eed
prayers and the prayer for seeking rain, and quietly during the
rest of the salah. Silent recitation in Dhuhr and Asr prayers.
9. Placing the hands on the knees while spreading the fingers
apart during ruku.
1 0. Looking at the ground at the place of sujud.
1 1 . Saying the statement of glorification of the Lord (tasbeeh) more
than once in ruku and sujud.
12. Making one’s back straight during ruku while making one’s
head parallel to one’s back.
1 3. Sitting on the left foot and propping up the right one on one’s
toes between the two prostrations and the first tashahhud; and
pushing the left foot forward and keeping the right foot
propped up on one’s toes while sitting on one’s buttocks in the
last tashahhud.
14. Invoking blessings on the Prophet ( ^ ) in the final tashahhud
and then making supplications (du’aa) using expressions
taught by Allah’s Messenger ( j|g) before tasleem.
1 5. Turning to the right and to the left when making tasleem.
19
Sujud As-Sahw: (Prostrations for Forgetfulness)
The two prostrations for forgetfulness are normally offered to
make up for the shortcomings that occur due to forgetfulness or
error. There are three cases where these prostrations are required:
addition, deletion and doubt.
If one omits a necessary element because of forgetfulness, va-
lidity can be restored by performing the prostrations of forgetfulness
(sujud as-sahw), but if the omission is deliberate, the salah will be null
and void.
We are forgetful by nature. It is not surprising if we forget some-
thing while offering salah. Allah’s Messenger ( ) used to make the
sujud at the end of the salah if he made a mistake while offering it.
There are two main occasions when sujud as-sahw becomes
necessary-
1 . When one adds or omits anything of importance to or from the
acts of salah.
Examples of additions: praying five rak'ahs instead of four, per-
forming three prostrations instead of two, or sitting for tashah-
hud at the end of the first or the third rak’ah.
Examples of omissions: praying three rak'ahs instead of four
and performing only one sajdah instead of two.
2. When one forgets the number of raka’hs, becomes doubtful
whether he is in the third or the fourth rak’ah.
Sujud as-sahw can be performed in the following two ways:
1 . It can be done immediately before tasleem at the end of the
prayer, or
2. It can be done after the tasleem.
20
In the first form, after completing the tashahhud, the
salaat-ul-lbraahimiyyah and the du’aa (supplication) before
tasleem, we say Allaahu Akbar and then make the first sajdah
(prostration), in which we recite the usual tasbeeh - Subhaana
rabbiyal a'laa - three times at least. We then say Allaahu Akbar
again and return to the posture of jalsah, that is sitting between the
two sajdahs. We say our usual du’aa (Rabbighfir-lee) in the jalsah.
We then make the second sajdah as we have done in the first,
saying Allaahu Akbar. We then finally say Allaahu Akbar and return
to the sitting posture and do the tasleem (while turning our head to
the right and to the left). * >
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In the second form, sujud as-sahw is done in the following way:
After completing the prayer with the tasleem, remain seated;
Prostrate, saying Allaahu Akbar with the intention to amend the
prayer;
Raise your head, saying Allaahu Akbar and sit again as
described above;
Repeat the prostration with the same words and sit again; and
* End the prayer with the tasleem.
However, if someone leaves his place where he prayed before
he remembers the omission or lapse, it is too late to amend it. The
prayer is considered invalid, and he should repeat it.
It is, however, much disliked for someone to be absentminded
and heedless during prayer. So it is essential to try to avoid anything
that may cause one’s thoughts to wander during prayer.
The Prophet ( || ) said, "If a man prays two cycles of prayer
without the distraction of any worldly thought, all his previous sins will
be forgiven." (Muslim)
21
He also said, “A person finishes his salah and only a tenth of it is
recorded for him, or a ninth, or an eighth, a seventh, a sixth, a fifth, a
fourth, a third or a half.” (Abu Dawood)
Hence, when entering into prayer, you should know that you
are in the Presence of Almighty Allah as you will be on the Day of
Reckoning. When you have raised your hands and said ‘Allaahu
Akbar’ to start the prayer, then let nothing remain in your heart
except His Remembrance, and let nothing be in your mind at the
time of His Remembrance other than the Glory of Allah Most High.
22
A. Fill in the blanks with suitable words.
1 . The place for the intention is the
2. If one adds or omits anything of importance to or from the acts of salah,
he has to perform
3. Qiblah is the direction of the .
4. Tayammum means .
B. Answer these questions.
1 . List the preconditions for the performance of Salah. What happens if
even one of these conditions is missed?
ses
2. Write briefly how tayammum is performed?
3. What is sujud as-sahw?
23
4.
What is tasleem?
C. Think-up
Maryam was praying Dhuhr, but after the end of the third rak'ah she
recited the tasleem and returned to her work. Soon she realized that she
had offered only three rak'ahs. What should she do in this situation?
D. Activity
1 . Practise sujud as-sahw with your teacher.
2. Go through the preconditions of salah as well as the obligatory elements
of salah and see if all of them are a part of the salah which you usually
perform.
24
Surat Al-A’laa
(The Most High)
25
In the Name of Allah, Most Kind, Most Merciful
1 . Glorify the Name of your Lord, the Most High,
2. Who creates then gives form,
3. Who determines, and then guides,
4. Who brings out the pasture,
5. Then makes it dark stubble;
6. We will make you recite [the Qur'an], and you will not forget,
7. Except what Allah wills. Surely, He knows what is declared and
what is hidden;
8. We will make easy for you the easy way,
9. So remind, if the reminder benefits;
1 0. He who has fear will be reminded,
11. But the wretched will avoid it,
1 2. The one who will be thrown into the Great Fire,
1 3. Where he will neither die nor live;
1 4. Indeed, he who makes himself pure will succeed,
1 5. Who remembers the Name of his Lord and performs the prayer.
1 6. But no, you prefer the life of this world,
1 7. Even though the Hereafter is better and more lasting;
1 8. Indeed, this is in the earlier Scriptures,
1 9. The Scriptures of Ibraaeem and Musa.
26
This surah, which was revealed in Makkah, consists of nineteen
verses and may be divided into five parts:
1 . The first five verses of this beautiful surah describe Allah’s
qualities as the Lord, the Sustainer and Cherisher of the whole
universe. He is the Most High, the Exalted and Most Powerful.
Man’s capabilities are limited. He cannot fully perceive His
Greatness. Allah created everything in perfect harmony. He
provides everything for His creation in suitable measures, and
He guides everything to its final destiny. We should glorify His
Name.
Allah’s creation has an order and a plan. He has not
created anything in vain. He has provided guidance for human
beings through His Messengers and has set a natural law for His
creation. He brings forth beautiful green pastures from the dead
earth; he sends down water from the sky and the plants of the
earth come into being. Then these green fields turn into stubble
and straw - dry chaff scattered by the winds. Allah has absolute
power over everything., (verses i-5)
2. The Prophet ( ^ ) is asked to remind people of Allah’s Message
the Qur’an. Allah assures and comforts the Prophet ( gjjg ) that
although he did not know how to read and write, the words of
the Qur’an will be engraved on his memory. Allah assures him
that he would not forget anything from the Qur’an. Allah has
made the Qur’an easy to remember. He knows what is apparent
and what is hidden. He is All-Seeing. He is All-Hearing. He is
All-Knowing. Man may hide things from others and from himself,
but Allah knows these hidden, most intimate details. He knows us
better than we know ourselves. Allah wants things to be easy for
US and not difficult. (Verses 6-8)
27
3. This surah mentions that people are of two kinds:
(1 ) Those who fear Allah, and
(2) those who do not fear Him and are heedless of His
commands. In fact, these are the most wretched people
because they reject Allah’s Messengers and do not follow
the Truth.
The role of Allah’s Messenger ( || ), however, is to remind
people of the truth. The Prophet's message will be heeded by
those who fear Allah and are mindful of Him. However, the
wretched disbelievers will stubbornly reject it. Their final place
then will be the Fire of Hell where they will neither die nor live.
They will suffer in it a tremendous and a lasting punishment.
(Verses 9-1 3)
4. However, those who purify themselves by following what Allah
revealed to the Prophet ( H ), give the purifying dues (zakah),
remember the Name of Allah and perform the prayers will
indeed be happy on the Day of Judgement. Here this surah
mentions that most people prefer this life to the life to come
although the Hereafter is better and never-ending, (verses 14-17)
5. Finally, the surah ends by saying that this message is not new.
The central message of the Most High is the same one that was
revealed to Prophet Ibraaheem (M) and Musa (M).
It is related that the Prophet ( ) used to recite this surah in the
first rak’ah and Surat Al-Ghaashiyah in the second rak’ak of the two
Eed prayers and the Friday prayer.
28
A.
Fill in the blanks with suitable words.
1 . The Qur’an declares people to be of two kinds:
and .
2. The Message of Allah is the same as that revealed to
and
3. The place for those who reject the message of Allah is .
4. The Prophet ( ^ ) used to recite Surat Al-A'laa and Surat
in the two Eed prayers and in the Friday prayer.
B. Answer the following questions.
1 . Mention the various attributes of Allah that the first five verses of this surah
describe.
2. What assurance does Allah give to the Prophet ( ) in verses 6-8?
3. What does the Qur’an say about people who do not fear Allah?
29
4. Who will be happy on the Day of Judgement?
C. Memorisation
Learn Surat Al-A'laa by heart.
30
7 7
of Allah and
Supplications
1 . Allah’s Messenger (^ ) said, "Whoever says:
: JliiJI ciiUjI AJ <4l lZ±j>JSj X 5l>j 4131 j 4JI
/.aa ilaaha illallaohu wahdahu laa shareeka lahu, lahul-mulku
wa lahul-hamdu wa huwa ‘alaa kulli shai’in qadeer
(There is no god but Allah Alone; He has no partner, His is the
dominion and His is the praise, and He is Capable of all things)
ten times, will have the same reward as that given for freeing ten
slaves; one hundred rewards will be written in his account, one
hundred sins will be removed from his account, and this saying will
be a shield for him from Satan on that day till night, and nobody will
be able to do a better deed except the one who has done more
than him." (Al-Bukhaaree and Muslim)
31
2. Abu Hurairah ( ) narrated that Allah's Messenger ( ) said,
"Whoever says, „ ✓ ✓ j . : { ' • >
Subhaanallaahi wa bihamdihee „ O
(Glory be to Allah, His is the Praise)
one hundred times a day will be forgiven all his sins even if they
were as much as the foam of the sea." (Al-Bukhaaree and Muslim)
3. The Prophet ( % ) said, "[There are] two statements which are
light for the tongue, heavy in the scales [of deeds] and dearer to the
Most Merciful: r , ✓ » > • * ' . >
pj 4 Jl)I jL>u.m Lb i 41)1 (jl ( tit
Subhaan-Allaahi wa bihamdihee, subhaan-Allaahil-'Adheem
(Glory be to Allah, His is the praise; glory be to Allah, the Most Great)
(Al-Bukhaaree and Muslim)
4. Allah's Messenger ( ^ ) said, "For me to say
J&S 4i)!j 4i)l $1 411 4b 4bl jLkLZ
Subhaanallaahi, wal hamdulillaahi, wa laa ilaaha illallaahu
wallaahu akbar
(Glory be to Allah, Praise be to Allah, there is no god but Allah) is
dearer to me than that over which the sun has ever risen." (Muslim)
5. Allah’s Messenger ( % ) said, "Is any one of you incapable of
getting one thousand good deeds every day?” One of those who
were sitting with him asked, "How can any of us get one thousand
good deeds every day?" He replied, "say: a , , 0 ,
Subhaan-Allaah (Glory be to Allah)
one hundred times, for by reciting them one thousand good deeds
are recorded [to your credit] or one thousand sins are removed."
(Muslim)
32
6. Abu Musa ( said, "Allah's Messenger (^) said to me, ‘Shall I
not direct you to one of the treasures of Paradise?’ I said, ‘Yes, O
Allah's Messenger.’ He said, * *
♦ *
/ /
Laa hawla wa laa quwwata illaa billaah
(There is neither power nor might except with Allah.)”’
(Al-Bukharee and Muslim)
7. Allah’s Messenger ( H ) said, “The master Prayer for forgiveness
is:
^ blj bij ail Vi <ai V ^ ail
Allaahumma anta rabbee, laa ilaaha illaa anta, khalaqtanee
wa anaa ' abduka , wa anaa 'alaa 'ahdika wa wa'dika masta-ta'tu,
a'oodhu bika min sharri maa sana'tu, aboo'u laka bini'matika
alayya, wa aboo'u laka bidhanbee, faghfir lee, fa innahu laa
yaghflrudh-dhunooba illaa anta.
(O Allah, You are my Lord, there is no god but You. You have
created me and I am Your servant, and I am keeping my pledge to
You and my promise to You as much as I am able. I take refuge in
You from the evil that I have done. I admit to You Your favours on me,
and I admit to You my sins, so forgive me, for there is no one who
forgives sins other than You.)
Whoever recites this prayer during the night and dies that night
will enter Paradise: and whoever recites it in the morning and dies
that day will enter Paradise.” (Ai-Bukhaaree)
33
8. The Messenger of Allah ( ^ ) used to say, “There is no servant (of
Allah) who says on the morning of each day, and on the evening of
'i
f o * #
each "ight^j^ ^0*11 cdJUi
Allaahumma innee as'alukal-hudao wattuqao wal-'afaafa
wal-ghinaa
(O Allah, I beg of You the right guidance, safeguard against
evils, chastity and freedom from want.) (Muslim)
9. The Messenger of Allah ( ) said, “When anyone gets
somewhere and then says,
l_4 ju _4 LjLoLcll 4jb I CA <0 iS*. 1
A'oodhu bikalimaati-llaahit-taammaati min sharri moo khalaq.
(I seek refuge in Allah's perfect words from the evil He has
created, nothing would harm him until he leaves that place.)” (Muslim)
1 0. Anas ( ) reported that whenever the Prophet ( % ) went to
bed, he would say,
(jLo£>^ IjLL uja LL^jtlat jQt 4Jb
*• / /
Vj aJ V
Alhamdu lillaahilladhee atdmanaa wa saqaanaa, wa
kafaanaa, wa aawaana, fakam mimman laa kaafiya lahu wa laa
mu’wee.
(All praise is due to Allah Who has provided us with food and
drink, satisfied us and sheltered us; for many are those who have
none to suffice them or shelter them.) (Muslim)
34
1 1 . When A'ishah (t§0 was asked about the supplication the Prophet
( ) used to make, she replied, "He used to say,
Allaohumma innee a'oodhu bika min sharri moo 'amiltu wa min
sharri maa lam a'mal.
(O Allah, I seek refuge in You from the evil of what I have done and
from the evil of what I have not done.)” (Muslim)
12. Qataadah asked Anas about the supplication which the
Prophet ( $jg ) frequently made, he replied, "The supplication that he
frequently made is:
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uiLai ^
Allaahumma aatinaa fid-Dunyaa hasanatan wa fil-aakhirati
hasanatan wa qinaa ‘adhaaban-Naar
(O Allah, give us good in this life and good in the next life and save
us from the Fire.)” (Muslim)
35
A. Answer the following questions.
1 . What are the two statements which are light for the tongue, heavy in the
scales [of deeds] and dearer to Almighty Allah?
2. How can one get one thousand good deeds every day?
3. Mention from the supplications one of the treasures of Paradise.
B. Memorisation
Memorize the du’aas in this lesson and use them in your daily life.
36
jtjjGin s5i«*
The Taraaweeh
Prayers
The Arabic word tarweehah (of which
Taraaweeh is the plural form) means ‘a
pause for rest.’ At the conclusion of each
four rak'ahs, the worshippers sit and pause
for a rest for a little while.
Salaat-ut-Taraaweeh (the Taraaweeh
prayers) is a special form of prayer
performed at night in the month of
Ramadan, in sets of two rak’ahs each, after the
Ishaa prayer and before the witr prayer.
Salaat-ut-Taraaweeh is a Sunnah of the Prophet
( ), both for men and women. Allah’s Messenger ( )
offered this prayer in the mosque during one night of Ramadan and
some people joined him. The next day he did the same and more
people prayed behind him. The same thing happened during the
third night. The believers expected the Prophet ( % ) to lead them in
this prayer again on the fourth night, but he did not show up until Fajr
prayer. To explain why he did so, he told them later, "I was afraid it
would have become obligatory on you, and you may not be able to
carry on with it." (Al-Bukhaaree)
37
Salaat-ut-Taraaweeh was eventually established as a regular
congregational practice throughout the month of Ramadan during
the Caliphate of Umar ibn al-Khattab ). In fact, Umar («^) was
the first to gather people behind one imam to perform this prayer.
The Prophet ( ) said, "Whoever stands in prayer during the
nights of Ramadan with a firm belief and hooping for reward [from
Allah], all hiS past Sins Will be forgiven." (Al-Bukhaaree and Muslim)
It is considered preferable to perform the Taraaweeh prayers in
congregation (jamaa’ah). The Qur'an should be recited in a clearly
audible voice in this prayer. This is how Allah’s Messenger ( )
performed this prayer during these nights in the month of Ramadan.
The recitation of the complete text of the Qur'an in Taraaweeh
is recommended in the course of the month of Ramadan. This will
enable people to listen to the whole of the Qur'an and become
aware of all of the commandments, prohibitions, teachings and
warnings contained in it.
It is considered appropriate to postpone the night prayer called
witr until after the Taraaweeh has been completed. The witr prayer is
performed in congregation after the Taraaweeh.
38
A. Fill in the blanks with suitable words.
1 . Salaat-ut-Taraaweeh is a Sunnah, both for and
2. was the first to organise Salaat-ut-Taraaweeh
as a congregational prayer.
3. Salaat-ut-Taraaweeh begins after the prayer.
4. Salaat-ut-Taraaweeh generally consists of rak'ahs each.
B. Answer the following questions.
1 . Explain the Arabic term ‘tarweehah.’
2. When is Salaat-ut-Taraweeh performed?
3. How did the performance of Salaat-ut-Taaraweeh start?
4. Describe how Salaat-ut-Taraaweeh is performed.
39
ft
o
In the Name of Allah, Most Kind, Most Merciful
1 . Has the news of the overwhelming event reached you?
2. Some faces will on that day be humbled,
3. Labouring, toiling endlessly;
4. They will enter an intensely hot Fire;
5. They will be given to drink from a boiling spring;
6. For them there will be no food except from a poisonous, thorny
plant,
7. Which will neither nourish them, nor avail them against hunger.
8. [Other] faces on that day will radiate with bliss,
9. Well pleased with the fruit of their striving,
10. In a sublime garden,
1 1 . Where they will hear no empty talk,
1 2. Therein there is a flowing spring,
1 3. Therein will be couches raised high,
1 4. And cups set at hand,
15. And cushions arranged,
1 6. And rich carpets spread around.
17. Do they not then look at the camels how they are created?
1 8. And the sky, how it is raised high?
1 9. And at the mountains how they are fixed firm?
20. And the earth how it is spread out?
21 . So remind [O Muhammad]; for you are only one who reminds;
22. You are not set in authority over them;
23. As for him who turns away and rejects the Truth,
24. Allah will punish him with the most terrible punishment.
25. Indeed, to Us will be their return,
26. Then indeed, upon Us will be the account.
41
This surah was revealed in Makkah. It takes its title from the word
al-Ghaashiyah, which occurs in the first verse. This surah consists of
twenty-six verses and may be divided into four sections:
1. The surah begins with a question concerning the Day of
Judgement, which is here called al-Ghaashiyah, the overwhelming
catastrophe, which will overwhelm all creatures. It offers a glimpse of
the Day of Reckoning which will overwhelm people so that they
would feel surrounded by a catastrophe from which they cannot
escape. This day will be an extremely hard day for the rejecters of
the Truth.
The faces of the disbelievers on that Day will be gloomy and
humble; weary and labouring. They will be cast into the burning Fire
of Hell, where they will drink only boiling water and eat only Dharee’.
Dharee’ is said to be a bitter, thorny plant in its dried state, which will
give them neither strength nor will it avail them against hunger.
(Verses 1-7)
2. The surah then goes on to mention the situation of the righteous
believers who will be pleased with their good actions. Pleasure will
be noticeable on their faces, and they will be secure in their
dwellings in Paradise where they will be in total happiness, (verses 8-i6)
42
3. The surah then draws our attention to some of Allah's wonderful
creations. It calls us to reflect on the wonderful creation of the
camels, the amazing heaven over us and how it is raised in such
magnificence, the mountains and how they are firmly affixed so the
earth does not sway with its dwellers, and the earth and how it is
spread out, extended and made smooth for us. (Verses 17-20)
4. Finally, the surah ends with Allah’s Command to the Prophet (H)
to remind people of this day and of their ultimate return to Allah.
Man is by nature forgetful. By habit and preoccupation, he is
caught up in the concerns of the world, which makes him miserly
and unjust. One form of purification is the performance of the five
daily prayers which break the preoccupation of the day and help
orient us towards the message of the Qur’an. Another form of
reminder is the regular recitation of the Qur’an, (verses 21-26)
43
A.
Complete the following sentences.
1 . This surah consists of verses and may be divided into
sections.
2. One of the forms of purification is
3. The basic duty of the Prophet ( M ) is to .
B. Explain these terms
1 . al-Ghaashiyah
2. Dharee’
C. Answer the following questions.
1 . With what question does the surah begin?
44
2 . What will the state of the disbelievers be, and what will they eat and drink?
3. What are some of the blessings the righteous believers will enjoy in
Paradise?
D. Memorisation
Learn this surah by heart.
45
Definition
Sawm, or siyaam, is an Arabic word which means ‘keeping away
from something.’ In Islam, it means to abstain from eating, drinking
and other things from dawn until sunset with the intention of getting
closer to Allah.
The fast of Ramadan was made obligatory on Muslims in the
second year of the Hijrah. When the month of Ramadan comes,
Muslims must fast it because of Allah’s Command:
"So whoever of you witnesses the month (of Ramadan) must fast it."
( 2 : 185 )
46
Fasting also makes one realize, through one's own experience,
how it feels to be hungry and thirsty, and thus to gain a true
appreciation of the needs of the poor.
For whom is the Fast Obligatory?
Fasting in the month of Ramadan is compulsory for every Muslim
who has reached physical maturity, is healthy and sane. Fasting is not
obligatory on small children.
Those who are Exempted from Fasting Altogether
1 . The permanently ill who are not likely to recover from their illness.
2. Those people who are too old and feeble to fast at any time of
the year.
3. Those in similar situations who find it difficult to fast, no matter the
season.
These people do not have to make up for the missed days, but
they are required to feed a poor person a mudd of food for each day
they missed. A mudd is a measure of approximately two-thirds of a
kilogramme.
Those who are Allowed to Postpone Fasting
The following are allowed to break the fast and are required to
make up for the missed days:
1 . The ill people who are not terminally ill, if the fast is likely to make
their illness worse or delay recovery;
2. The traveller, if he travels as far as the distance requires
shortening the obligatory prayers. If he is able to fast while
travelling, then he can do so.
47
Some Virtues of Fasting
Fasting has a large number of virtues including the following:
O The smell of the mouth of a fasting person is more pleasant to
Allah than the smell of musk. (Ai-Bukhaaree)
O Fasting is for Allah alone and He alone rewards for it. (Ai-Bukhaaree)
O The fasting person has two moments of joy: (1) when he breaks
his fast and (2) When he meets his Lord. (Al-Bukhaaree and Muslim)
O Fasting is a form of protection (from Hellfire). (Ai-Bukhaaree and Muslim)
O When the month of Ramadan comes, the gates of Paradise are
opened, the gates of Hell are locked and the devils are
chained. (Muslim)
O In Paradise there is a gate called ar-Rayyaan, through which
only those who fast would enter. (Muslim)
O Whoever fasts Ramadan with firm faith and seeking reward (from
Allah) will be forgiven his past sins. (Al-Bukhaaree and Muslim)
Benefits of Fasting
The main reason behind fasting is to attain taqwaa, or piety, as
the Qur’an says: "O you who believe! Fasting is prescribed for you as
it was prescribed for those before you, that you may become pious."
(Surat Al-Baqarah, 2:183)
Fasting provides protection and strength for both the soul and
the body. It is a sure cure for many illnesses and a wonderful tool for
strengthening the soul in the love of Allah and His obedience.
Fasting also provides an exacting exercise in discipline. Allah’s
Messenger ( jjjjg ) said, "Fasting is a shield; so when one of you is fasting
he should not use foul or foolish talk. If someone attacks him or insults
him, let him say, 'I am fasting, I am fasting. 1 " (Ai-Bukhaaree and Muslim)
48
Pregnant and Nursing Women
A pregnant woman is allowed to break the fast if fasting is likely
to harm her health or that of her unborn baby.
A nursing mother is also allowed to break the fast if fasting is likely
to harm her health or prevent her from having enough milk for her
baby.
Pregnant women and nursing mothers must, however, make up
for the missed days.
m.
The Pillars of Fasting
1 . An-Niyyah (Intention)
This means one has to have the intention to fast to fulfil Allah's
Command and to get closer to Him. If the fast is obligatory, one must
have the intention to fast at any time during the preceding night. The
Prophet ( f§ ) said, "Those who do not intend to fast during the
(preceding) night will have no fast at all." (At-Tirmidhee)
However, if the fast is voluntary, one can intend to fast at any time
even during the day, provided one has not eaten, drunk or done
anything that breaks the fast.
It is worth mentioning here that the intention should not be verbal.
2. Al-lmsaak
This means to abstain from those things which break the fast, such
as eating and drinking.
3. Time
Fasting starts at dawn and ends at sunset.
49
The Sunan (Recommended Acts) of Fasting
1 . As-Sahoor: The Pre-Dawn Meal
As-Sahoor is the meal a Muslim takes before dawn with the
intention of fasting. The Prophet ( M) said, "Eat sahoor, for indeed
there is a blessing in sahoor." (Al-Bukhaaree and Muslim)
2. Delaying the Sahoor and Hastening to Break the Fast
The Prophet ( ^ ) said, "My followers will remain upon goodness
as long as they hasten to break the fast (at sunset) and delay
eating the sahoor." (Muslim)
3. Breaking the Fast with Dates or Water
Allah’s Messenger ( ) used to break his fast with fresh dates
before offering the Maghrib prayer. If there were no fresh dates,
he would break it with dry dates. If there were no such dates, he
would take some sips of water.
4. Invoking Allah upon Breaking the Fast
The Prophet ( ) said, "Three supplications are accepted: The
supplication of the fasting person, that of the oppressed and that
Of the traveller." (Al-Baihaqee)
Things that Break the Fast
The following are some of the things that spoil the fast. Anyone
who does any one of them is required to make up for the fast:
j Intentional eating and drinking
U Intentional vomiting
Swallowing water because of exaggerating while rinsing the
mouth or nose during wudhu. This type includes allowing food to
reach the stomach by any means, such as taking injections that
nourish the body.
Intending to break the fast even if one has not eaten or drunk.
Reverting from Islam.
50
If someone vomits against his will, his fast is still valid. Likewise, if
he eats and drinks out of forgetfulness his fast is valid but he has to
stop eating or drinking as soon as he remembers.
Supplication When Breaking the Fast
One of the supplications the Prophet ( ) would make upon
breaking the fast was:
aIm t\2u‘o\U?%\
Dhahabadh-dhama’u, wabtallatil-’urooqu, wa thabatal-ajru
inshaa-Allaah
(The thirst has gone, the veins are moistened and the reward is
confirmed, if Allah wills.)
cjcuij ru&ii ^
0
♦♦ v .
Fill in the blanks with suitable words.
Fasting was made obligatory in the year of the Hijra h.
Fasting is not obligatory on
If a traveller travels as far as the distance requires shortening the obligatory
prayers, he may his fast.
The odour of a fasting person's mouth is sweeter to Allah than
In the month of Ramadan, the gates of are opened, the gates of
are locked and the are chained.
The Prophet ( *!>) broke his fast with or .
Eating or drinking out of does not make the fast void.
Match these Arabic terms to their correct meanings.
A
B
Niyyah
a
To abstain from things that break the fast.
1
Imsaak
b
Breaking the fast
2
Sahoor
c
Intention
3
Iftaar
d
Measure of about two-thirds of a kilogramme
4
Mudd
e
Pre-dawn meal
5
f
Immigration
6
C. Answer the following questions.
1 . What is the Islamic meaning of sawm?
2. On whom is fasting obligatory?
3. Who are completely exempted from fasting?
4. A fasting person has two joys. What are they?
5. Which people will enter through ar-Rayyaan Gate?
6. Write any three benefits of fasting.
D. Think-up
It is Ramadan and sixteen-year-old Sara is very ill. What should she do
now?
53
Surat Al-Fajr
(The Dawn)
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In the Name of Allah, Most Kind, Most Merciful
1. By the dawn,
2. And [by] the ten nights,
3. And [by] the even and the odd,
4. And [by] the night when it runs its course!
5. Is there not an oath in this for men of understanding?
6. Are you not aware of how your Lord has dealt with Aad -
7. Iram - who had lofty pillars?
8. The likes of whom has never been created in all the land?
9. And [with] the Thamoud who carved out rocks in the valley?
1 0. And [with] Pharaoh, owner of the stakes?
1 1 . [All of] whom rebelled in the land,
1 2. And increased corruption in it.
13. So your Lord poured on them different kinds of severe
punishment;
1 4. Indeed, your Lord is Ever Watchful.
15. As for man, when his Lord tries him with generosity and bounty,
he says, "My Lord has honoured me."
16. But when He tries him by restricting his provision, he says, "My
Lord has humiliated me."
1 7. But no! You do not honour the orphans,
1 8. And you do not encourage one another to feed the poor,
1 9. And you eat up inheritance, devouring it with greed,
20. And you love wealth with exceeding love.
21 . No! When the earth is levelled - pounded and crushed -
22. And your Lord comes, and the angels, row after row, rank upon
rank,
23. And brought [within view], that Day, will be Hell - That Day man
will remember, but what will that reminder avail him?
55
24. He will say, "Oh I wish that I had sent ahead [some good] for my
life."
25. So on that Day none will punish [as severely] as His punishment,
26. And no one will bind [as severely] as His binding (of the
evildoers).
27. [To the righteous it will be said,] "O reassured soul,
28. Return to your Lord, well-pleased and pleasing [to Him],
29. And join the company of My [righteous] servants,
30. And enter my Paradise."
This surah, which consists of thirty verses, was revealed in
Makkah and may be divided into five sections.
1 . In the first section, Almighty Allah swears by four things: the
dawn, the ten nights, the even and the odd and the night when
it departs. The dawn, or the daybreak, is known. The ten nights
refer to the first ten nights of the month of Dhul-Hijjah - the
season of pilgrimage to the House of Allah in Makkah. The odd
refers to the Day of Arafah (9th day of Dhul-Hijjah) and the even
refers to the Day of Sacrifice (10th of Dhul-Hijjah). There are
other interpretations of these words, and Allah knows best! (Verses
1 - 5 )
56
2. The surah then speaks to the disbelievers, reminding them of the
fate of some of the arrogant peoples who rejected Allah’s
guidance, such as the Aad, the Thamoud, and the arrogant
Pharaoh of Egypt.
The Aad were those to whom Allah sent Prophet Hud ( ) to
guide them. They used to live in trellised houses that were raised
with firm pillars. They were the strongest people of their time. The
Thamoud were powerful people who used to hew in the
mountains houses with great skill. Allah sent them Prophet Salih
( ) to guide them. The arrogant Pharaoh used to torture
people by binding them to stakes. Upon all these Allah sent
down a severe punishment, for He watches and sees what
people do and therefore He rewards them in this life and the
hereafter based on what each of them strives for. (verses 6-i4)
57
3. The third section is a reminder that the life of this world is a test.
Allah tests man by His Generosity and letting him live a life of
ease. Likewise, He tries him by straitening his means of
livelihood. Richness and poverty are both forms of trials. The
Qur’an then mentions some of the bad things man does such as
not caring for the orphans, not feeding the poor, devouring
inheritance through lawful and unlawful means and loving
wealth a great deal. Man does not, as a rule, think of the
Hereafter. He remains concerned with this world and what
promises to be of immediate benefit to him. (Verses 15-20)
4. The fourth section describes the Day of Judgement when the
earth will be flattened, and people will be raised from their
graves to stand before their Lord for judgement. On that Day,
Jahannam will be brought close, and people will remember
their past deeds on earth, but how will remembrance benefit
them? The disobedient people will be sorry for the acts of
disobedience they had committed, and the obedient will wish
they had done more acts of obedience. On that Day, none will
punish the wicked and the disbelievers as Allah will punish, and
none will bind them as He will. (Verses 21-26)
5. The surah ends with a moving consolation for the soul of the
pious who abide by the truth. It will be said to it to return to its
Lord who will admit it into Paradise in the Company of His faithful
servants; well-pleased within itself, pleased with Allah and He
will be pleased with it. (verses 27-30)
58
A.
Fill in the blanks with suitable words.
1 . On the Day of Judgement, will be brought close.
2. and are both trials.
3. Allah swears by the dawn. Here, dawn refers to .
B. Answer the following questions.
1 . What are the four things by which Almighty Allah swears at the beginning
of the surah?
2. What does ‘even and odd’ mean?
3. What old civilizations does Allah speak to the disbelievers about in this
surah?
59
4. In what different ways does Allah test man?
5. What is in store for the reassured soul of the pious people with Allah?
C. Memorisation
Learn this surah by heart.
60
Zakah:
The Purifying
Dues
Definition
The Arabic word zakah has various meanings including 'purity',
'honour', 'growth' and 'blessings'. In Islamic terminology, it is the
amount required from Muslims to pay to those who deserve it, when
their wealth reaches a certain amount called the nisaab, and which
satisfies the required conditions.
The zakah is meant to purify a person’s wealth and his income
from that taint of selfishness, hence the expression 'purifying dues'.
Zakah is the Third Pillar of Islam
Zakah is the third pillar of Islam that
comes immediately after salah. Indeed,
it is a form of worship. Paying it is an
obligation on every Muslim who owns the
least amount (called nisaab) that
requires its payment and that satisfies the
rest of its conditions. Allah commands the
believers to pay it:
"Establish regular prayer and give zakah."
( 73 : 20 )
Refusal to Pay Zakah
Those who refuse to pay zakah, believing that it is not
obligatory, are considered disbelievers. Abu Bakr as-Siddeeq ),
the first caliph, had no hesitation in taking up arms against Muslims
who believed in Allah and the Messenger ( || ) and performed salah
but refused to pay zakah. He said, "By Allah! If they refuse to give
away a female goat that they used to give to Allah's Messenger (
I will surely fight them for that." (Al-Bukhaaree and Muslim)
Allah warns those who do not pay zakah thus:
£ f . ^ . . // > . > < ' < ^ . ff/ /- ' i t f
L ^ \j Jjl ^ \ 3
"Those who hoard gold and silver and do not spend them for the
sake of Allah - warn them of a painful punishment. On that Day when
[the hoarded wealth] will be heated in the Fire of Hell and with it will
be branded their foreheads and their sides and their backs, [and it
will be said to them,] This is the treasure which you have hoarded for
yourselves. Now taste of what you used to hoard. 1 " (9:34-35)
The Prophet ( ^ ) also said, "Every owner of gold or silver who
does not pay its zakah, when the Day of Judgement comes, plates
of fire would be beaten out for him; these would then be heated in
the fire of Hell and his side, his forehead and his back would be
cauterised with them. Whenever these cool down, [the process is]
repeated during a day the length of which would be fifty thousand
years, until judgement is pronounced among [Allah's] creatures, and
then he would see whether his destination would be either Paradise
or the Fire." (Muslim) The Prophet ( ) went on to mention all types of
property on which zakah is due and how those who own it but do not
pay zakah due on it will be punished. This includes camels, cows
and sheep.
63
Some benefits of Zakah
Zakah has a number of benefits including the following:
1 . It strengthens the ties of brotherhood between the rich and the
poor.
2. It blesses one's wealth and purifies the heart from selfishness
and thirst for wealth.
3. It purifies the heart of the recipient from envy and hate towards
those who give it and encourages him to show kindness and
love for them.
4. It brings about public advancement that leads to the
happiness of all members of society.
Conditions for the Payment of Zakah
1 . The assets like money, livestock, property, etc. are subject to
zakah. These assets are of growing types. They have the
potential to generate income.
2. One full lunar year should pass since the ownership of the
wealth for zakah to be due. This condition does not include
vegetables and fruits.
3. The wealth must be at or above a certain limit called the
nisaab. There is a different nisaab for different types of wealth.
The nisaab or amount on which zakah becomes payable of
some kinds of wealth is as follows:
Silver
Gold
Trading goods
Camels
Sheep
Cows
595 grams
85 grams
Equal to the price of silver (595 grams)
5 camels
40 sheep
30 cows
64
It is, however, important to note that the assets should be in
excess of basic needs. What is needed by an individual to satisfy the
basic necessities for him and his family is not subject to zakah. If the
owner is burdened by debt that exceeds the nisaab or brings the
wealth’s worth to below the nisaab, then zakah is not due. All debts
are therefore deducted from the zakatable wealth.
Zakah is obligatory only on Muslims, regardless of whether they
are adults or minors, sane or insane. Legal guardians should pay on
behalf of the minor children and the insane.
Those Entitled to Receive Zakah
There are eight categories of people who are entitled to zakah.
These are as follows:
1 . The poor
These are those who do have some money but not sufficient to
meet their needs and the needs of their dependents.
2. The needy
These are those whose level of poverty is more or less the same
as that of the poor; they have a pressing need, such as when
they require two-hundred of a certain currency, for example,
but have only one hundred.
3. Those employed to collect the funds of zakah, distribute it,
record it in its register and maintain it
These will be paid their salaries from zakah funds whether they
are rich or poor.
65
4. Those whose hearts are to be reconciled
These are those new Muslims whose faith is still weak and need
the zakah to strengthen their faith. They are also those
disbelievers whose hearts may be inclined towards Islam if they
are given the zakah, or those influential disbelievers whose
conversion to Islam is desired or their evil is to be restrained.
5. For freeing slaves
A slave who wants to free himself from slavery should be given
zakah so that he can pay the necessary money to his master to
set him free.
6. The debtors
Debtors mean those who are burdened with debts, which have
not been spent for something that Allah does not like, and who
cannot pay them off.
7. In the way of Allah
This means anything that is pleasing to Almighty Allah such as
Jihad in order to elevate the Word of Allah and any other form
of work that is done in the cause of Allah and from which
Muslims will derive benefit, such as the construction of mosques,
schools, hospitals and shelters for the orphans.
8. The travellers
A traveller may be rich in his home, but if he is in need of money
while travelling, he may be given zakah.
66
2. Zakah
B. Fill in the blanks with suitable words.
1. Zakah is a form of
2. One being a Muslim depends on one's paying .
3. The payment of zakah is an expression of to Allah.
4. The nisaab of gold is grams and that of silver is grams.
C. Answer these questions.
1 . How did Abu Bakr react towards those people who refused to pay
zakah?
2. Why, do you think, zakah is translated as the purifying dues?
67
3. Write down the benefits zakah has in society.
4. List the categories of people entitled to receive zakah.
5 . Mention other benefits o f zaka h .
68
Good Moral
Character
Good moral character is the most excellent of all virtues. In fact,
it reveals the essential nature of people. Once Allah’s Messenger
( ), said, "The most excellent believers in faith are those who have
good moral Character." (Al-Tabaraanee)
Allah has distinguished His Messenger Muhammad ( H ) by
blessing him with certain miracles and exceptional virtues. Yet He
has not praised him of any of his special qualities to the same extent
as He has praised him for his great moral character. Allah says,
69
"And indeed, you are of a
splendid moral character." (68:4)
The Arabic term ‘khuluq’ actually describes a person’s
‘character’, inner disposition or nature. It also means habitual
behaviour, which becomes, as it were, one’s second nature or ‘way of
life’. The Prophet’s ‘way of life’, his character was the Qur’an.
One of the aspects of good character is to have a cheerful face,
to be generous and to harm no one. Allah’s Messenger (H) once said,
"I was only sent to perfect the noble moral character." (Ai-Baihaqee).
Good character in Hadeeth
When A'ishah (fcfe) was asked about the Prophet's character, she
replied, "His character was the Qur'an." (Muslim)
The Prophet (||) said, "The heaviest thing to be placed in the
balance of the believer on the Day of Judgement will be good
character, and Allah hates the [person who uses] abusive and
obscene [language]." (At-Tirmidhee)
"Let him who believes in Allah and the Last Day either speak
good or keep silent, and let him who believes in Allah and the Last
Day be generous to his neighbour, and let him who believes in Allah
and the Last Day be generous to his guest." (Muslim)
"The dearest to me and the nearest among you to me on the
Day of Judgement will be those who have good moral character."
(At-Tirmidhee)
"Fear Allah wherever you are, and follow up a bad deed with a
good one and it will wipe it out, and behave well towards people."
(At-Tirmidhee)
The Prophet ( ^ ) also used to say, "O Allah! You have made
good my creation, so make good my character." (Ai-Bukhaaree)
70
A.
Explain these terms.
1 . Bad character
2. Good character
3. Khuluq
B. Answer the following questions.
1 . Which of the believers is the most excellent in faith?
7 1
2. In what words has Allah praised the Prophet ( H)?
3. What does goodness of character mean?
C. Activity
Make a list of good qualities a Muslim should have, and then write down
their opposites.
72
Allah’s Messenger ( gg ) said, "The
best among you are the best in good
moral Character." (Al-Bukhaaree)
Perfecting our character, however,
requires a great effort and a strong
determination. It requires rigorous
self-discipline, struggle, exercise and a
good education. What is good
character? How can we acquire it? The
best and the simplest way to answer these
questions is to look at the Messenger of
Allah ( i ) as a role model. He is the
perfect example of good character. The
Qur'an says, "You have indeed in the
Messenger of Allah an excellent example
for whoever hopes for Allah and the Last
Day and remembers Allah much." (33:2i)
The only way to live by the Qur'an is to live as Allah’s Messenger
( M ) lived b Y it- His life was the Qur'an in practice. The best way to
understand the Qur'an and follow its message is to learn what the
Prophet ( % ) said and did. We must follow in the footsteps of the
Prophet ( H ). If you want to know what type of person the Qur'an
wants you to be, you only need to study the life of the Prophet ( )
and copy his example in your life.
73
By only knowing, however, would not be enough. We need
inner strength and drive to follow the teachings of the Qur'an. This
strength will come out of the love that a believer must have for Allah
and His Messenger ( ).
Some of the Prophet’s Qualities
One important aspect of the Prophet’s character was
perfection. He sought perfection in everything he said or did. He was
the best father, the best husband, the best leader, the best teacher
and the best friend.
He was the most honest, patient, trustworthy, gracious,
compassionate and merciful person who has ever lived. The lesson
for us is to seek perfection in whatever we do, however small it may
be as best we can.
He was the most just, the most decent and the most truthful. He
would visit the poor and the needy and entertain them. He would
always sit among his companions as though he was an ordinary
person among them. When he walked, he would walk as though he
was going down a hill or a slope. He walked in a dignified manner
and walked easily and swiftly. When he turned to address
somebody, he would turn his whole body completely. He was the
most modest and the first one to cast his eyes down. He would look
downwards more than upwards. He spoke first to his companions. He
was the first person to greet anyone he met. He only spoke when it
was necessary. He spent long periods in silence. He began and
ended what he said correctly. His words were comprehensive. He
had a mild temperament. He was neither harsh nor stern. He valued
a gift even if it was small. He never criticised food. If he liked, he
would eat, but if he didn’t like it, he would leave it.
74
When he pointed at something, he would do so with his whole
hand. When he was angry, he would turn away and avert his gaze.
His laughter was no more than a smile. When he retired to his house,
he divided his time into three parts - one for Allah, one for his family
and one for himself. Then he divided his part between his people
and himself. Some people needed one thing, some needed two,
and some had many needs. He concerned himself with them and
kept them busy doing things that were good for them and the
community. He brought people together and did not split them up.
He praised what was good and encouraged it. He disliked what was
bad and discouraged it.
Allah’s Messenger ( % ) was always cheerful, easy-going,
good-tempered and lenient. He was never rude or rough. He did not
shout nor utter bad words. He never tried to find fault with people or
flatter them.
He would not sit down, stand up or do anything else without
mentioning Allah's name. He would not reserve a special place for
himself and he forbade others to do so. When someone asked him
for something he needed, either he gave it to him or he talked to him
with consoling words. He was the kindest of all the people and had
the best behaviour.
He spoke only about things for which he expected a reward
from Allah. When he spoke, the people sitting with him would be as
still as if there were birds on their heads. He would not interrupt
anyone who was speaking until that person had stopped talking. He
would laugh at what they laughed at and show surprise at what
made them surprised. He was patient with a stranger who was rude
to him. He said, "When you find someone asking for something he
needs, then give it to him, and never ask for a reward except from
the reward-Giver (i.e. Allah)." (At-Tirmidhee)
75
Although Allah’s Messenger ( ^|) was a leader of all the Muslims,
he was always humble. He never belittled his companions. When he
shook hands with someone, he would grip with his whole hand and
never was the first to release the grip. When speaking to someone,
he would never be the first to look away. When he walked into an
assembly, he would never demand to sit at the centre or near the
front. He would just sit wherever he found space.
The life of the Prophet (^) teaches us that we should be kind to
people, as much as we can, with sincerity even to those who are not
nice to us.
The way to establish good moral character is to clear our hearts
of bad ideas. We should teach ourselves better ways to analyse
ideas and situations we come across in our life. This, however,
requires intense training and effort.
Let us look at this situation. We are
walking along a street and a homeless
person stops us and asks us for money or
food. Some of us will completely ignore
this person or call him a habitual beggar.
But enter our new and improved code of
conduct: we can either give the person
money for the sake of Allah and ask him to
buy food with it or we can go to the
nearest fast food restaurant and buy this
person a meal. The lesson is never to turn
away a person who asks you for help. This
was the character of our beloved Prophet
76
Let us consider another situation. Four pupils find a wallet with
£500 inside it. There is also a slip of paper in it, which gives the name
and address of the owner. The pupils know the man
but don’t like him. Two from the group think they
should return the wallet to the owner. The third thinks
they should take it to the police station. The fourth
says they should divide the money among them.
Think about the incident from the owner’s point of
view. Would it have made a difference to the fourth
pupil if it had been his wallet?
What guidance do we get from the life of the Prophet ( J$g)?
Here is another story!
Abdullah goes to your school. He is your friend but he is in
another class. He does not come to school
everyday. You assume that he must be ill. At
dinnertime, you drop in on him to see how he is.
You find him sitting in the living room reading
something. He seems all right, but when you ask
him how he is, he bursts into tears. He tells you that
another boy in his class is making his life miserable
- calling him names, making snide remarks, hiding
his things and hitting him. He is so upset that he
stayed away from school. Can you help Abdullah? Decide what
advice you would give him in the light of the Prophet's noble
teachings.
77
The last situation is concerning a secret
between two friends. A friend of yours trusts you with
a secret that he thinks is important. You promise him
not to tell anyone. Shortly afterwards, you are
speaking with a close friend and you think his secret
would make a nice topic of conversation. After all,
you are also not fully aware why your friend is
making such a big deal out of his little secret.
Besides, you are going to ask the person to whom
you are disclosing the secret to promise you not to
tell anyone, just like you did.
Enter your moral code and you stop reminding yourself that a
promise is a promise. The lesson here is to be trustworthy, whether it is
with feelings, thoughts and emotions or with material possessions. This
is also one of the Prophet’s great characteristics. Before we act or
react to anything, we should form a habit of asking ourselves what
guidance we can get from the life of the Prophet ( ) concerning
this situation.
Once we develop a more positive and truthful Islamic
approach on the events that occur in our daily life, we will gradually
perfect our character.
78
A.
Complete these sentences.
1 . "The best among you are the best in
2. "You have indeed in the an excellent example."
3. The Prophet's life was in practice.
B. Answer these questions.
1 . Perfecting our character is hard work. Explain.
2. What manners do we learn from the Prophet ( ^ ) regarding talking?
C. Think-up
Discuss a few of the Prophet’s qualities that you would like to have in your
pursuit of better character.
79
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Surat Al-Balad
(The City)
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In the Name of Allah, Most Kind, Most Merciful
1.
2 .
3 .
4 .
5 .
6 .
7 .
8 .
9 .
10.
11 .
12 .
13 .
14 .
15 .
16.
17 .
18 .
19 .
20.
I swear by this city,
And you are free of restriction in this city,
And by the father and which was born [of him];
We have certainly created man into hardship.
Does he think no one has power over him?
He says, "I have spent plenty of wealth. 1
Does he think no one sees him?
Have We not given him two eyes,
And a tongue and a pair of lips?
And shown him the two ways?
But he has not attempted to
ascend the steep uphill path,
And what could make you
understand what the steep uphill
path is!
It is the freeing of a slave,
Or feeding on a day of severe
hunger,
An orphan of near relationship,
Or a needy person in misery,
And then being among those
who believe and urge one
another to patience, and urge one another to compassion.
These are the companions of the right.
But those who disbelieve in Our signs - these are the
companions of the left.
Over them will be fire closed in.
This surah, which consists of twenty verses, was revealed in
Makkah.
1 . In the first four verses, Almighty Allah swears by the secure city of
Makkah, especially while the Prophet ( ) is in it and swears by
Adam and his progeny. Allah swears by these that man was
created in hardship and difficulty.
2. The surah goes on to scold man for his arrogance, boasting that
he has spent a great deal of wealth on his desires. Then it warns
him that Allah is Ever Watchful of what he does and that He will
question him about everything on the Day of Judgement. It also
reminds him of some of the bounties Allah the Almighty has
bestowed on him, namely the faculties of speech and sight and
the mind with which to distinguish between the ways of good
and evil. (Verses 5-10)
3. The Qur'an encourages man to 'ascend the steep uphill path'. It
then explains that this can be done by freeing slaves for the
sake of Allah and feeding the poor on a day of severe hunger;
giving to the orphans of near relationship and the poor who are
in a state of destitution; and along with these good
characteristics, one has to be one of the righteous believers
who do good deeds, advising one another to be patient with
Allah's decrees and also by being patient while doing acts of
obedience and avoiding acts of disobedience. They also
advise one another to show mercy towards the poor and the
needy. The Qur'an then describes people who do such good
things as 'the companions of the right', which is a sign of
happiness. (Verses 1 1-1 8)
82
The surah ends by telling us who 'the companions of the left' are
and what their destination will be in he hereafter. In fact, they
are the disbelievers who will end up in Hell out of which there will
be no escape for them. (Verses 19-20)
83
A.
Match the following.
A
1 This city
2 The companions of the right
3 ‘You’ in the second verse
4 The companions of the left
B
a Prophet Muhammad (3|) 1
b Those who reject the truth 2
c Madinah 3
d The people of faith 4
e Makkah 5
B. Answer these questions.
1 . According to the surah, why was man created?
2. Why does Allah scold man?
3. What must we do in return for Allah’s favours?
Memorisation
Learn this surah by heart.
84
Allah the Almighty is the Creator of everything.
Everything belongs to Him. He created animals for
our benefit, and so we have duties towards them.
We will be accountable to Allah on the Day of
Judgement for their proper treatment.
Animals Have Rights
Animals have rights in Islam. Allah created human beings for a
purpose and created animals for a purpose. Part of our duty towards
animals is to treat them kindly. Allah allows us to use some of these
animals for our benefit, but this does not mean that we can treat
these animals cruelly or make them work beyond their capacity.
Allah’s Messenger ( ) forbade the killing of animals or birds
except for food. He said, "Whoever does not show mercy will not be
shown mercy." (Ai-Bukhaaree and Muslim) He also said, "Have mercy
towards those on the earth, and the One over the Heavens will have
mercy on you." (At-Tirmidhee)
85
Showing Mercy to Animals
The Prophet ( M ) said, "While a man was
walking he felt thirsty and went down a well and
drank water from it. On coming out of it, he saw a
dog panting and eating mud because of
excessive thirst. The man said, 'This (dog) is
suffering from the same problem as that of mine.
So he [went down the well], filled his shoe with
water, caught hold of it with his teeth and climbed
up and gave the dog to drink. So Allah
appreciated this act of his and forgave him." The Companions asked
him, "O Allah's Messenger, is there for us a reward even for [serving]
such animals?" He replied, "Yes, there is a reward for service to every
living animal." (Ai-Bukhaaree)
Allah’s Messenger ( ) said, "A woman was punished because
of a cat which she confined until it died, and so she entered Hell fire
because of it. She had not given it anything to eat or to drink when
she confined it, nor did she set it free so that it would eat the insects
Of the earth." (A-Bukhaaree and Muslim)
Once, while the Prophet ( ) went
away to answer nature's call during a
journey, some of his companions caught
the young of a female bird; when it came
back, it started beating the earth with its
wings in distress. When the Prophet ( )
returned and saw what was happening, he asked, "Who has put this
bird to distress by taking its young away from it? Return them to it." He
also noticed a mound of ants which they had burnt down, and so he
asked, "Who set fire on this? None can punish with fire except the
Lord of the fire." (Abu Dawood)
86
A Muslim, therefore, should have mercy and
compassion towards animals. He should not use
them as targets. Once, Abdullah ibn Omar («|b)
passed by some boys who had tied a bird and
used it as a target for their arrows. When they saw
him they dispersed. Ibn Omar (4&) said, "Who has
done this? May Allah curse whoever has done this.
Allah's Messenger ( H ) cursed anyone who makes
a living Creature a target." (Al-Bukhaaree and Muslim)
A Muslim must put the animal at ease when
he is about to slaughter it. The Prophet ( ) said, "Indeed, Allah has
prescribed excellence in all things. So if you kill, kill in a good
manner; and if you slaughter, slaughter in a good manner. Each of
you should sharpen his blade and spare suffering to the animal he is
slaughtering." (Muslim)
He also said, "Whoever shows mercy, even while slaughtering a
sparrow, Allah will have mercy on him on the Day of Judgement."
(Al-Bukhaaree)
A Muslim should never torture an animal. He should never beat
it, nor inflict pain on it, nor make it carry more than it can bear, nor
mutilate it. Once, a donkey with a brand on the face happened to
pass before the Prophet ( % ), so he said, "May Allah curse the one
who has branded it." (Muslim)
The killing of animals by using nails is forbidden. This causes the
animal too much pain. Using stones or a catapult is also forbidden.
Allah’s Messenger ( 3gg ) said, "Throwing stones will neither hunt the
game nor kill an enemy. It may, however, break a tooth or gouge
out an eye." (Al-Bukhaaree)
87
Beasts of Burden
Beasts of burden are animals such as donkeys, horses or oxen
which are used to carry or pull things. Allah’s Messenger ( ) said, "Fear
Allah in treating dumb animals." (Abu Dawood)
Once the Prophet ( ) saw a
camel that started weeping with a
yearning sound, so he went to it
and went on wiping its head until it
became silent. Then he went to its
owner and said to him, "Will you
not fear Allah with respect to this
beast which Allah has given you? It
has complained to me that you
keep it hungry and load it with heavy burdens that tire it out." (Ahmad and
Abu Dawood: saheeh)
A Muslim must take care not to overload a beast of burden. He
should not stay mounted for a long time
while the animal is kept standing. He
must only use it to fulfil his needs and
alight once his needs are fulfilled. The
Prophet ( H ) said, "Do not treat the
backs of your animals as chairs. Surely,
Allah has subjected them to you to take
you to places which you would not have
otherwise been able to reach except
with difficulty and hardship. He has subjected the earth for you, so fulfil
your needs [but do not overburden them]." (Abu Dawood: saheeh)
88
A. State whether these statements are true or false.
1 . Animals have rights.
2. Muslims are allowed to kill animals for sport.
3. Allah shows mercy to those who show mercy to animals.
4. It is OK to treat animals in a cruel way sometimes.
5. Branding animals on the face is not allowed in Islam.
B. Answer the following questions.
1 . Allah has created animals for our benefit. What must we do in return?
2. Mention some animals that help us and in what way they extend their
help to us?
3. What did the Prophet ( M ) say about those who kill animals for sport?
89
4. Why did the camel complain to the Prophet ( ), and what did the
Prophet ( M ) do for it?
C. Think-up
Is a Muslim allowed to kill animals or insects that can do us harm? Why or
why not? Work in groups and find out about this point, then discuss it with
your teacher.
90
__
lubUJl
Some
Good Habits
that a Muslim
Must Cultivate
There are many good habits that a Muslim must train himself to
adopt. Some of these good habits are as follows:
1 . A good Muslim does not make a habit of swearing by Allah all
the time, truthfully or otherwise. If he exercises this kind of
self-control and trains his tongue accordingly, this will lead him
to break the habit altogether, with or without intention.
2. He does not tell lies, whether in jest or in earnest. If he practises
self-control and his tongue gets used to truthfulness, Allah will
purify his mind and heart and reward him greatly for doing so.
He will eventually reach a point where telling lies will strike him
as unbearable.
91
3. He never promises something to someone without fulfilling his
promise. If he promises someone, he does his best to keep it. He
knows that breaking a promise is equal in effect to lying.
4. He does not curse anyone or anything; nor does he hurt
anyone.
5. He does not direct his attention and interest towards any form of
sinful acts of disobedience. He restrains all his limbs and organs
from any act that is not pleasing to Almighty Allah, even though
he feels like doing it. Such efforts will bring him the quickest
reward to his heart and body in the present life of this world and
in the Hereafter.
6. He keeps himself away from inflicting any burden or
inconvenience, be it small or great, on any of his fellow
creatures.
7. He keeps a cheerful expression on his face and avoids
scowling. He avoids being argumentative and quarrelsome. He
is tolerant towards people when they disagree with him and
shows patience with their annoying behaviour. He does not
harbour any bad feelings towards any one of them; he does
not have the inclination to cheat and double-cross them. He
conceals his brothers’ faults as far as he possibly can. He does
not backbite any one of them when he is absent from their
company; and when he is present among them, he does not
speak ill of any absentee. If one of them falls ill, he visits him. He
does not boycott those who boycott him; he gives to those who
deprive him, and pardons those who wrong him. He does not
borrow anything from anyone, if he can possibly manage
without it.
92
A.
Fill in the blanks with suitable words.
ses
1 . Breaking a promise is equal to .
2. A good Muslim keeps a expression on his face.
3. A good Muslim never promises something to someone without
his promise
B. Answer the following questions.
1. What should someone who knows he is not able to fulfil his
promise do?
2. What rewards are in store for those who refrain from cursing
others?
C. Activity
Write down five good qualities you have learnt from the lesson
and try to make them part of your nature.
93
Thankfulness
Allah the Almighty says about thankfulness:
"If you are thankful, I will surely give you more; but if you are
ungrateful, My punishment is terrible indeed." (i 4:7)
In another place, Allah tells us that only those who are grateful to Him
truly worship Him:
y
"And be grateful to Allah if it is indeed Him that you worship." ( 2 :i 72)
Allah has mentioned thankfulness along with faith. He has made it
very clear that He gains nothing from punishing people if they give
thanks to Him and believe in Him.
-"i/
p -* — ^ ’ * 3
"What would Allah gain from your punishment if you are grateful and
believe? And ever is Allah Appreciative and Knowing." (4:147)
94
We should therefore always be grateful to Allah for everything
that He has given us. We should recognize that our very existence
and our continuing sustenance are dependent on Allah. Allah’s
bounties and blessings are countless. In many places in the Qur'an,
Allah compares the terms Shukr and Kufr. Imaan implies shukr, or
gratefulness as opposed to kufr, or ungratefulness. A disbeliever who
does not believe in Allah and His Messenger ( % ) is ungrateful. He is
ungrateful to Allah Who has given him everything, whereas a
believer is ever thankful for all that Allah has given him. He
recognizes that his Lord is Merciful and Loving.
If you are grateful, then you have taken the first step towards
becoming a true believer. Allah creates, distributes and administers
everything in the universe. He governs and sustains all that is in the
universe. Not even a leaf falls without His knowledge. Being grateful
is the cornerstone of our faith. If you learn this lesson well, you will
begin the process of getting closer to Allah. ^ — ■>.
The true nature of thankfulness is the acknowledgement of the
bounties of the Giver, Allah, with a sense of humility. Allah describes
Himself as the Most Thankful One (ash-Shakoor). He rewards His
servants for their thankfulness. The servant’s thankfulness to Allah is
therefore expressed through the praise he offers to Him.
95
Gratefulness to Allah can be expressed in three ways:
1 . Thankfulness expressed by the tongue. This consists in the
acknowledgement of the gifts of Allah with an attitude of
humility.
2. Thankfulness expressed by the body and the limbs. This is the
indication of loyalty and readiness to serve and help fellow
humans.
3. Thankfulness expressed by the inner feelings of the heart.
To put it simply, thankfulness means that you do not disobey
Allah by misusing His favours. Thankfulness is expressed through the
believer’s devotion to Him in all his states and conditions. It is
expressed through his firm belief that whatever is good in his
existence, worship, remembrance of Allah is entirely due to His
enabling guidance (tawfeeq), His gracious favour and His Help.
The Prophet ( ^ ) and Gratefulness
Allah’s Messenger (^) would stay up all night standing in prayer
until his feet became swollen. When he was asked, "Why are you
doing this when Allah has already forgiven all your past and future
sins?" He replied, "Should I not be a grateful slave?" (Muslim)
He once said, "How wonderful the case of a believer is! There is
good for him in whatever happens to him, and this is not the case of
anyone except that of the believer. If he receives some prosperity,
he expresses thankfulness to Allah and that is better for him. And if
some adversity befalls him, he shows patience and that is [also]
better for him." (Muslim)
The Prophet (S§) once said to Mu’adh ( 4 #b), "By Allah, I love you,
so do not forget to say at the end of each salah,
96
Allaahumma a’innee 'o/oo dhikrika, wa shukrika, wa husni
‘ibaadotik
"O Allah! Help me to remember You and give thanks to You and
to worship You well (Ahmad, Abu Dawood and An-Nasaa’ee: saheeh)
Thankful People Show Appreciation
You should always thank people for personal help. One of the
basic rules of good manners is that every favour or kindness, no
matter how small or who it comes from, should be acknowledged
and appreciated.
There exists no situation in which 'Thanks’ cannot be given. It
takes only a few seconds to say a heart-warming ‘Jazaakallahu
khayran’ to a fellow Muslim. You can thank even total strangers with
a nod of the head, a gesture of the hand, a thankful glance - in
crowded streets, on buses or trains, in the quiet mosque, anywhere
at all.
Remember the old expression: "I felt sorry for myself because I
had no shoes until I met a man who had no feet." People who live in
small houses should not feel sorry for themselves after they meet
people who live in even smaller houses.
Thank Allah for whatever you have. Being grateful soothes the
mind and the heart. Count your blessings! You will soon discover that
you have more than you think!
Whenever Almighty Allah is thanked for any of His blessings, He
provides another blessing, which in turn makes one to thank Him
again! So one can never stop giving thanks to Allah, because giving
thanks for blessings is in itself a blessing!
A.
Fill in the blanks with suitable words.
(2D
Exd'rMes
1 . Allah has mentioned thankfulness along with .
2. People are divided into two categories: the people of and
the people of .
3. To give thanks for blessings is in itself a
B. Who said the following, to whom and when?
"Should I not be a thankful servant?"
C. Answer the following questions.
1 . Who, according to Allah, truly worships Him?
2. How is a disbeliever ungrateful to Allah?
98
3. What is the true nature of thankfulness?
4. In what different ways can you show appreciation?
D. Think-up
In what way, do you think, can a poor and hard-pressed person be
thankful to Allah?
99
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100
In the Name of Allah, Most Kind, Most Merciful
1 . By the sun and its brightness,
2. And by the moon when it follows it,
3. And by the day when it shows up (the sun's brightness),
4. And the night when it veils it,
5. And by the sky and He Who built it,
6. And by the earth and He Who shaped it,
7. And by the soul and He Who perfected it,
8. And inspired it with what is wrong for it and what is good for
it.
9. Surely, he has succeeded who
purifies it,
1 0. And he has failed who corrupts
it.
1 1 . The people of Thamood denied
the Truth through their
overwhelming arrogance,
12. When the most wretched of them was sent forth [to hamstring
The Messenger of Allah said: Do not
harm Allah’s she-camel or [prevent
her from] her drink [of water].
But they denied him and hamstrung
her. So their Lord brought upon them
destruction for their sin and made
them equal in destruction.
And He does not fear the
consequences of doing so.
the she-camel];
101
Surat Ash-Shams begins with a series of oaths. It is important to
note that the Arabic word for sun 'ash-Shams' is feminine in Arabic. It,
therefore, takes the feminine pronoun ‘haa’. This Qur'anic tone gives
pleasure to the reciter of this surah. One enjoys repeating it and
drawing closer to Allah.
Verses 8, 9 and 1 0 reveal a great psychological fact. Allah has
given everyone a conscience or inner voice. This conscience
enables man to distinguish between what is right and what is wrong.
The person who learns to listen to his inner voice finds that this voice
becomes louder and audible; such a person achieves success,
while the person who stifles this voice and remains unmindful to it
fails.
The second part of the surah evokes the civilization of Thamood
and the ruin of its great city. The Qur'an attributes the destruction of
Thamood to their rejection of the call of their Prophet Salih (^), a
rejection that led to the destruction of other peoples before
Thamood as well.
The people of Thamood disobeyed their Prophet Salih ( & ).
They rejected the truth that he came with, as the she-camel of Allah
was his miracle, which Allah had brought forth from a rock as a sign
for them and a proof against them. They transgressed against her in
her drinking, for she had been allocated a day to drink and they
had been allocated a day to drink. They slaughtered Allah’s
she-camel. Nothing was more sinful for them than the unjustified
killing of the she-camel. By slaying her, they disobeyed Allah and
rebelled against Him; this of course led to their destruction. Modern
civilizations have valuable lessons to learn from the ruined tribe of
Thamood.
102
A.
Complete these sentences.
1 . Allah sent Prophet to the people of Thamood.
2. Allah brought forth the she-camel from a ,
3. The people of the Thamood rejected the that Prophet
Salih (^Si) came with.
B. Answer these questions.
1 . How can man become successful in this life?
2. Who is Allah’s she-camel? What does her slaying mean?
3. Why were the Thamood destroyed?
4. What did the most wretched of the Thamood do?
C.
Memorisation
Learn this surah by heart.
103
Cambridge Dictionary defines
conversation as a talk between two
or more people in which thoughts,
feelings and ideas are expressed,
questions are asked and answered,
or news and information are
exchanged.
Islamic Manners Concerning Conversation
While conversing with others, a Muslim must keep away from
falsehood, slander, backbiting and shameful talk. He should protect
his tongue from all that Allah and His Messenger (|§) have forbidden.
Silence is sometimes a source of safety and security. The
tongue is like a beast of prey. If you do not control it, it will surely land
you in trouble. The Prophet (|§) said, "Those who keep quiet will be
Safe." (At-Tirmidhee : saheeh)
This means that a Muslim is required to keep quiet especially to
avoid evil speech to be saved from evil in this life and the Hereafter.
He should not talk about things that do not concern him, nor should
he engage in any kind of speech from which he may not get any
benefit. Failure to control the tongue is the fastest way to Hellfire.
104
The Prophet’s excellent qualities in eloquence and fluency of
speech are well known. He was fluent, very concise and very clear.
He used meaningful words and his speech was free from affectation.
He never used too few or too many words. It was as if his speech
consisted of threaded pearls. He had a loud voice which was
melodious. His speech was so clear that all those who listened to him
understood him.
The Teachings of the Prophet ( H ) Concerning Conversation
Sufyan ibn Abdullah once asked the Prophet ( ), "Messenger
of Allah, tell me something that I should adhere to." He replied, "Say:
My Lord is Allah, then remain steadfast." Sufyan then asked,
"Messenger of Allah, what do you fear most for me?" The Prophet ( ^ )
took hold of his own tongue and said, ‘This!’” (At-Tirmidhee)
Even the slightest carelessness by the tongue can make all the
other organs suffer. The Prophet ( ) said, "When the son of Adam
gets up in the morning, all the organs (of his body) humble
themselves before the tongue and say, 'Fear Allah for our sake
because we are with you. If you are straight, we will be straight, but
if you are crooked, we will also be crooked. 1 " (At-Tirmidhee)
The Prophet (^t) also said, "It is great treachery that you tell your
brother something he accepts
as truth from you when you are
lying." (Abu Dawood)
He also said, “Woe to him
who tells lies to make people
laugh; woe to him; woe to him!”
(At-Tirmidhee)
105
The Impact of Words
Words have a great impact. A person might utter a word without
thinking about it being pleasing or not to Allah, and so he might ruin
his life and bring Allah's 1 punishment upon himself in the Hereafter.
On the other hand, he might utter a word because of which Allah will
undoubtedly raise his degrees in Paradise.
The Prophet ( H ) said, "Truly, a person says a word that is
pleasing to Allah and though he does not give it any importance,
Allah raises him a number of degrees because of it. And truly, a
person says a word that is displeasing to Allah, and though he does
not give it any importance (when he says it), he will sink because of
it into Hellfire.” (Al-Bukhaaree)
Speak Good or Keep Silent
A Muslim should weigh his words before he speaks. If he feels
that what he is about to say is pleasing to Allah, then he should surely
speak; otherwise, he should remain silent. The Prophet ( H ) said,
"...Let him who believes in Allah and the Last Day either speak good
Or keep Silent.” (Al-Bukhaaree and Muslim)
In another hadeeth he mentioned that saying a good word is
an act Of Charity. (Al-Bukhaaree)
Remember that being talkative often leads to sinning, and
carelessness in the choice of words often leads to mistakes. Once
the Prophet ( ) asked his companions, "Do you know what
backbiting is?" They replied, "Allah and His Messenger know best."
Then he said, "Backbiting is talking about your brother in a way that
he dislikes." Someone asked, "What if my brother is as I say?" The
Prophet ( H ) replied, "If he is as you say, you have backbitten him;
and if he is not as you say, you have slandered him." (Muslim)
106
Do not Interrupt Someone while He is Speaking
It is bad manners to start to speak in
the middle of another person's speech. A
wise person does not speak until there is an
interval of silence. Avoid interruption unless
it is very important and unavoidable, and
then quickly apologize for doing so.
Gossip and Cattiness are Signs of Bad Manners
It is also bad manners to discuss other people’s affairs that are
damaging or harmful to them. Only jokes that are in good taste and
free from lies should be told. A good Muslim does not engage in
vulgar, crass or cruel jokes.
Speaking in a Low Voice
The Qur’an says, "The most disagreeable of all sounds is the
voice of donkeys." (3i:i9)
By keeping your voice low, you not only show good manners
with people but also obey Allah's commands.
Speaking with a loud voice is bad
manners. When a person speaks in a loud,
harsh voice, he shows that he has no
manners and he has no respect for others.
107
A. Match the following:
A
B
1
Silence
a
is like a beast of prey.
1
2
Being talkative
b
have a great impact.
2
3
The tongue
c
leads to safety and security.
3
4
Words
d
leads to Heaven.
4
e
often leads to sinning.
5 _
B. Answer the following questions.
1 . Why shouldn't one interrupt others when they are speaking?
2. Define backbiting and slandering.
3. What does speaking in a loud voice show?
108
4. Who said, "This"? To whom did he say it and when?
5. Mention some of the bad things a good Muslim must keep away from
when talking to others.
109
The Year of Grief
Khadijah bint Khuwaylid ( ) and Abu Talib died in the same
year: the tenth year of Prophethood. The Prophet’s grief was deep.
He was keenly aware that he was left not only without a caring wife,
but also without a protector. His pagan enemies saw in the death of
Abu Talib an opportunity to harm and persecute him. The neighbours
of the Prophet ( ) who were opposed to him, under the leadership
of Abu Lahab and his wife Umm Jameel, intensified their attacks
against him. The Prophet ( ^ ) used to remove the dirty refuse, which
they repeatedly threw into his courtyard and in front of his door.
no
The year in which Khadijah (fcf*,) and Abu Talib died became
known as Aam al-Huzn (the Year of Grief) because of the great loss
to the already persecuted Prophet ( j£g).
The believers shared in the Prophet’s sorrow, but they were too
weak and too oppressed to provide the kind of protection Allah’s
Messenger (i|g ) had lost due to the death of Abu Talib.
The Prophet ) soon renewed his efforts to proclaim his Lord’s
commands to "rise and warn". But the Quraysh were adamant. They
refused to have anything to do with Islam. The stubbornness of the
Quraysh continued to increase. Some other place had to be found
now where people would be more responsive to Allah’s Call.
The TriptoAt-Taif
The Prophet’s hope for support was directed to At-Taif, which
was a green, beautiful city, not very far from Makkah. Accompanied
by Zayd ibn Haarithah, his freed slave, Allah’s Messenger ( ^ ) left for
At-Taif, only a few weeks after the death of Khadijah ( i& ) and Abu
Talib. It was the month of Shawwal in the tenth year of Prophethood.
At-Taif, whose people worshipped idols, was populated by the
Thaqeef, the second largest tribe in Arabia. As he began his journey,
the Prophet ( ) was full of hope.
Once he went straight to a
leading family in the city. They were
Abd Yaleel, Mas’ud and Habeeb the
sons of Amr ibn Umayr. The three men
were extremely rude in their rejection
of the Prophet’s call to Islam. The first
one said, "I will tear the covering of
the Ka’bah if it was true that Allah had
chosen you as His Messenger."
in
The second said, "Did Allah not find
anyone else to be His Messenger?" The
third said, "I do not want to talk to you. If
it is true that you are Allah’s Messenger,
you are too great for me to speak to
you. If you are lying, then you are not
worth answering."
He stayed there for ten days calling
people to Islam, but without success. To hasten his departure,
people among the rabble of the city hurled abuse at him and
even threw stones at him until his feet began to bleed. Zayd did
his best to shield him. He received a painful wound in his head.
The mob continued to chase the Prophet (H) and his companion
until they were driven to the outskirts of the city. There the Prophet
( H ) and Zayd («|b ) took shelter in a vineyard which belonged to
Utbah and Shaybah, who were the sons of Rabee'ah. There he
prayed to Allah for help and support, using touching words.
When Utbah and Shaybah saw the Prophet ( ^) weary
and bleeding, they were
their slave Addaas with a
Addaas was a Christian
Nineveh. He was deeply
noble character of the
his prayers when he
grapes. When the Prophet
moved to pity. They sent
tray of fresh grapes,
and belonged to
impressed by the
Prophet (H) and by
received and ate the
( ) learnt that
he mentioned the
Addaas was from Nineveh,
Prophet Yunus ( ). The mention of the Prophet Yunus ( )
completely won the heart of Addaas so much so that he kissed
the Prophet’s hands.
112
The Long Journey Back Home
Heart-broken, the Prophet ( H ) and
Zayd (4&) set out on the way back to
Makkah. When he reached Qarn
Al-Manaazil, Allah sent Jibreel along
with the Angel of the Mountains, who
asked his permission to bury Makkah
between Al-Akshabayn, the two
mountains flanking Makkah. The kind-hearted Prophet (|| ) replied,
"No, I hope Allah will bring forth from them those who will worship
Allah alone and will not associate anything with Him."
The Prophet ( ) proceeded to Waadee Nakhlah where he
stayed for a few days. One night, when he stood up to offer the night
prayer, a huge crowd of jinn, who were attracted by the beautiful
verses of the Qur’an, gathered to listen to his recitation of the Qur'an.
Completely lost in this recitation, he was
unaware of the extraordinary gathering
around him.
Angel Jibreel ( y0\ ) gave him the
news of the extraordinary event that
was taking place in Waadee Nakhlah.
Surat al-Jinn (Surah 72) was revealed to him. Allah had caused a
company of jinn to come to the Prophet ( % ) and listened to the
Qur’an. When it was finished, they returned to their folk and asked
them to believe and follow what they had heard from Allah’s
Messenger ( H ).
After leaving Waadee Nakhlah, the Prophet ( ) stopped at
Hira. He sent a message to Mut’im ibn Adi, a notable in Makkah, and
asked him if it was possible to give him his protection. Mut’im instantly
agreed. He called his sons and asked them to take their weapons
113
and assemble near the Ka’bah. When they had assembled, Mut’im
called out loudly that he had given protection to the Prophet ( )
and that whoever harmed him would have to face the consequences.
So the Prophet ( ) managed to enter Makkah safely. After
visiting the House of Allah, he went home in peace.
A. Fill in the blanks with suitable words.
1 .
and
, the sons of Rabee'ah showed kindness
2 .
to the Prophet ( % ) after the persecution.
The people of At-Taif worshipped
3.
offered protection to the Prophet ( H ) after the death
of Abu Talib.
B. Answer the following questions.
1 . When did khadijah ( %, ) and Abu Talib die?
2. What did the death of Abu Talib cause?
114
3. Describe one incident of persecution that the Prophet ( ^g) faced.
4. Who was Zayd (4& ) and how was he related to the Prophet ( M )?
5. What strange thing happened in Waadee Nakhlah?
6. What is the year in which Khadijah ( 1^) and Abu Talib died known as?
115
The Israa’ and the Mi'raaj
(The Night Journey and the
Ascension)
It is in this period that the
Prophet’s night journey (Israa’)
from Al-Masjid al-Haraam in
Makkah to Al-Masjid al-Aqsaa
in Jerusalem, and his ascension
(Mi'raaj) from there through the
heavens took place. He was
accompanid in this journey by
Angel Jibreel ( ), and was taken on a wonderful animal called
al-Buraaq, which was bigger than a donkey and smaller than a
mule, and whose stride reached as far as his eye could see.
The Night Journey and the Ascension were physical
experiences, of both the body and the soul. Arriving at al-Aqsaa, he
fastened his mount at the gate, entered the mosque and led the
Prophets in prayer. Then Jibreel ($$) took him through the heavens.
He reached the first heaven. He spoke to Adam ( $£$ ), whom he
found in the company of the souls of the dead, divided in two
groups: the good and the bad.
116
In the second heaven he met Prophet Zakariyyaa (;%£!), Prophet
Isa ( ) and Prophet Yahyaa ( M ). In the third heaven he met
Prophet Yousuf ( M ). In the fourth heaven, he met Prophet Idrees
(SSUl ). In the fifth heaven, he met Prophet Haroon (g$@i ). In the sixth
heaven, he met Prophet Musa ( ) and in the last heaven he met
Prophet Ibraaheem ( M).
Every time they reached a heaven, Jibreel ( asked for the
gate to be opened and so it
was. Each Prophet greeted him
and expressed faith in his
prophethood.
After that the Prophet ( M )
was carried to Sidrat
al-Muntahaa (the farthest lote
tree) and was shown Al-Bait
al-Ma'moor (the much
frequented House). He was also
presented to the Divine
Presence. There Almighty Allah
enjoined on him and his
followers fifty daily prayers. On
the advice of Prophet Musa ($$3)
who was in the sixth heaven, the Prophet ( ) kept praying to Allah
to make them fewer in number until they were reduced to five
prayers a day.
On this journey, he also met Maalik (M), the angel in charge
of Hell with a cheerless face. He also saw the Hellfire and some
terrible sights in there, including the following:
1 . He saw the people who take ribaa (usury) with bellies far too big
to be able to move around.
117
2. He saw those who unjustly eat up the orphans' property with
lips similar to those of camels, swallowing large stones that
issue out of their backsides.
3. He saw people who were eating rotten, smelly meat and
were throwing away cooked and wholesome meat. Jibreel
) said, "They are the adulterers who had wives but had
illicit relationships with women who were not their wives."
4. He saw some people who were eating rotten human flesh.
These were those who engage in slurs and slanders,
defaming others by spreading vicious rumours about them.
5. He saw women being hung by their breasts. Jibreel told
him that these were married women who bore and gave
birth to children of men who were not their husbands.
The Prophet ( ) then returned to Makkah, having been
absent for a part of the night. He returned just before dawn. He
was taken on this unique journey from the house of his cousin
Umm Haanee, where he was staying that night. It was to her
house that he returned. He told her about his journey. A firm
believer, she accepted and believed what the Prophet (^ ) had
said to her.
The People of Makkah and the Night Journey
The next morning, the Prophet ( J$g) told this incident to the
Makkans, but they accused him of lying and used this incident as
another reason to make fun of him. The Prophet (H) gave many
proofs of the truth of his account. He told them of a caravan he
had met on the way to Jerusalem and back, and of a stray
camel of some Makkans and how he had directed them to where
it was! He also described Al-Aqsa Mosque in great detail!
118
The believers were very impressed and rejoiced. The wonderful
event deepened their faith. When the news was first broken to Abu
Bakr ), he asked, "Did he really tell of these things?" "Yes," they
replied. “If he reported this news,” he said, “then he has told the truth,
because he never tells lies.”
Because of this response, Abu Bakr ( ^ ) was given the title of
as-Siddeeq, the sincere believer - the one who affirms the truth.
119
A. Fill in the blanks with suitable words.
1 . The Arabic word tor the 'Night Journey' is and that for
the 'Ascension' is .
2. The Night Journey and the Ascension were physical experiences, of
both the and the soul.
3. was bigger than a donkey and smaller than a mule.
4. The Prophet ( $$ ) was taken on the Night Journey from the house of
5. believed in the Night Journey as soon as he heard of
it and was given the title .
B. Answer the following questions.
1 . When did the event of Israa and Mi’raaj take place?
2. Where was the Prophet ( ) taken during his Night Journey?
3. How was the Prophet ( M ) transported during this journey?
120
4. List the different Prophets that the Prophet ( M ) met and mention the
heavens where he met them as well.
5. What punishment did the Prophet ( ^ ) see for those who take ribaa
(usury) as well as for those who engage in slandering and backbiting?
6. What act of worship was the Prophet ( ) commanded, as well as his
followers, to perform during this journey?
7. What did the Quraysh think of the Night Journey and the Ascension?
121
Preaching Islam to Different Tribes and in Different Places
The disbelievers of Makkah continued to ill-treat the Muslims.
The Quraysh continued to plot against the powerless in the city. But
the Prophet {$&) did not lose heart. Back from Taif, he resumed
preaching Islam to the tribes, which stayed around Makkah. He also
preached Islam among the caravans that came to Makkah from
outside during the days of hajj. Abu Lahab always tried to interrupt
the Prophet’s missions. He would tell the people not to pay any
attention to what the Prophet ( ) was saying.
122
Islam Spreads in Madinah
It was the habit of the
Prophet ( M ) to go to gatherings
and fairs to invite people to Islam.
The Arabs gathered in Makkah
every year for the hajj. A group of
six people came to Makkah for
pilgrimage from Yathrib, the city
now known as Madinah. They
belonged to the important tribe of
Khazraj. The people of Khazraj had known about the coming of a
Prophet. Many Jewish tribes lived in and around Madinah. They were
the followers of Prophet Musa ($&n) and read the Tawrah. The people
of Madinah had learnt from the Jews about the coming of a prophet
who would bring peace to mankind. The Jews had been eagerly
waiting for him to come!
H ) met these six people of the Khazraj and
invited them to Islam. Unlike the pagan
Makkans and the people of Taif, they
listened to the Prophet ( $jg ) with great
respect. The teachings of the Qur'an
and the truthfulness of the Prophet ( 3 j )
convinced them that he was the
Prophet foretold in the Tawrah. They
argued, "If he is the true Prophet, then
we should be the first to believe and accept him before the Jews
recognize him!” They embraced Islam and accepted his teachings.
They returned to Madinah with the thrilling news that there was a new
Prophet in Makkah whom they had met and believed in. This proved
a turning point in the history of Islam.
Allah’s Messenger (
123
The entire population of Madinah was divided between the
Jews and idolaters. The Aws and the Khazraj were the two
well-known and powerful tribes
of the idolaters. They had been
in conflict for many years. They
were, on the other hand, bitter
rivals of the Jews, who lived in
and around Madinah.
The Aws and the Khazraj
had often heard from the Jews
about the coming of an
unlettered Prophet in the near
future. They had also heard about his dominance over all. They,
therefore, lost no time to embrace Islam.
The Jews were the People of the book, while the Khazraj
were idolaters. The Jews used to threaten them, whenever they
were in conflict, with the appearance of a prophet who would
destroy them as Aad and Iram, the two ancient tribes, had been
destroyed. When the Prophet ( ) talked to them about Islam,
they said to each other, "O people! He is indeed the Messenger
with which the Jews had been threatening us." So they responded
to the Prophet ) most favourably.
The two secret pledges which the Aws and the Khazraj made
and in which they agreed to accept Islam and to extend support
and protection to Allah’s Messenger ( % ) and his oppressed
companions came to be known as the First and Second Pledges
of Aqabah.
124
The First Pledge of Aqabah
Aqabah is a place in the valley of Mina. It is not very far from
Makkah. Mina was used and is still used as a halt for the pilgrims. The
activities of the new six Muslims of the Khazraj brought more people
from both the Aws and the Khazraj to Makkah to seek the famed
Messenger of Allah ( H).
The First Pledge of Aqabah involved twelve men, ten from the
Khazraj and two from the Aws. They met the Prophet ( jjjfg ) and
pledged themselves to follow Islam. The terms of the pledge were as
This is called the First Pledge of Aqabah.
In fact it was a very significant development. Those who made
it were the influential men of Madinah. The twelve men returned to
Madinah. Allah’s Messenger ( ) sent Mus’ab ibn Umayr ( ^ ) with
them to teach people about Islam.
125
Mus’ab bin Umayr («fe) was a noted companion of the Prophet
( M )• He was a leading figure in Makkan society before the rise of
Islam. He was very handsome and belonged to a wealthy family. He
was extremely popular in the aristocratic circles of Makkah. He was
popular for his refined taste in clothing. He was an early convert to
Islam. He was noted for his knowledge of the Qur’an and his
dedication to the cause of Islam. His tactfulness, good manners,
diplomacy and hard work won the allegiance of many leading men
of the Aws and the Khazraj in Madinah.
Islam began to spread among the people of the Aws and the
Khazraj. Not a household of the people of Madinah remained in
which some men and women had not accepted Islam. The Aws and
the Khazraj later came to be known as the Ansaar (Helpers) in the
Islamic history.
The Pledge of Aqabah is one of the most significant events in
the life of the Prophet ( H ) and in the history of Islam.
126
A. State whether the following statements are true or false.
1 . The Prophet ( M ) stopped preaching as the Quraysh were ill-treating the
Muslims.
2. The former name of Madinah was Yathrib.
3. Abu Lahab helped the Prophet ( M ) spread Islam.
B. Fill in the blanks with suitable words.
1 . The Jews were the people of the , while the Khazraj were
2. people of Khazraj came to the Prophet ( H ) to meet him.
3. The people of Madinah were divided into and .
C. Answer the following questions.
1 . How did the people of Madinah know about the coming of a prophet?
2. How were the people convinced that Muhammad ( ) was indeed a
prophet?
127
3. What was the First Pledge of Aqabah? How many people attended it,
and what were its terms?
4, Who was Mus’ab ibn Umayr? Why did the Prophet ( % ) send him to
Madinah?
D. Think-up
1 . Why do you think the Aws and the Khazraj resolved their difficulties when
they heard of the coming of a new prophet?
2. Why do you think was the special name ‘Ansaar’ given to the Aws and
the Khazraj?
128
AlJlJj-UiJ
Prophet
Muhammad
( 4 )
The Second Pledge of Aqabah
The Second Pledge took place a year after the first one, which
was concluded in the twelfth year of Prophethood. That year during
the hajj season, many of the people of Yathrib, Muslims and
non-Muslims alike, came to Makkah. The Muslims had decided that
they would not leave the Messenger of Allah ( ^ ) in Makkah to be
expelled and persecuted. Seventy-three men and two women,
Nusaybah bint Ka’b and Asmaa 1 bint Amr, contacted him in secret
and agreed to meet him in secret at night in the mountain pass that
is next to Jamrat al-Aqabah.
Allah’s Messenger ( ^ ) came out at night, took his uncle
Al-Abbas ibn Abd al-Muttalib with him and reached the mountain
pass of Aqabah. The believers
from Madinah were waiting for
him. When they expressed their
desire to take Allah’s Messenger
(H ) to Madinah, Al-Abbas rose
to say, "O assembly of the
people of Madinah! You all
know the position that
Muhammad holds among us.
We have protected him as much as we could. He is honoured and
respected among his people. He refuses to join anyone but you. If
you think you can fulfil what you promised to do for him while inviting
129
him and you can defend him against his enemies, then assume the
burden that you have taken. But if you are going to surrender him
and betray him after taking him away with you, then leave him right
away because he is already respected and well -protected in his
own place."
Al-Abbas demanded an unwavering pledge for the support and
protection of the Prophet ( *jjg ). He warned them that if they were not
sure that they could keep the terms of the pledge and provide effective
protection for him should he migrate to their city, they should not take
the pledge!
The Prophet ( H ) then rose to speak. He recited some verses of the
Qur'an, called people to Allah, exhorted them to embrace Islam and
said, "I give you my pledge that you will protect me from whatever you
protect your women and children."
Al-Baraa’ ibn Ma’roor, who was the spokesman for the group, said,
"Yes, by the One Who has sent you with the truth, we will most certainly
protect you from what we protect our women and children. So take our
pledge, O Messenger of Allah! By Allah, we are skilled fighters and
reliable in war; this is a trait passed down to us from our ancestors."
Then Abu Al-Haytham ibn At-Taihan, an elderly Muslim from
Madinah, interrupted Al-Baraa’ saying, "There are agreements
between us and them (i.e. the Jews) which we would then sever. Do you
think if we support you and Allah makes you victorious, you would return
to your people and leave us?"
Allah’s Messenger ( H ) smiled and said, "No, But your blood is my
blood, your war is my war. I am of you and you are of me; I fight whom
you fight and I make peace with whom you make peace."
130
Then they asked, "Messenger of Allah!
What would be our reward if we fulfil our
pledge?"
"Paradise," he replied. Then all the
members of the delegation stretched their
hands for the pledge whose principles were
as follows:
To listen and obey in all sets of circumstances;
To spend in times of ease and hardships;
To enjoin good and forbid evil;
To serve the Cause of Allah in all circumstances
without fearing the blame of anyone;
To support the Prophet ( ) when he came to them
and to protect him against whatever they would
protect themselves and their spouses and children
They all swore allegiance and Al Baraa’ ibn Ma’roor ) was
the first to extend his hand to the Prophet ( % ). The two women took
the pledge orally, as the Prophet ( ) never shook hands with a
strange lady.
Allah’s Messenger ( |§ ) appointed twelve deputies who would
be responsible for the affairs of the rest. They were given the duties of
providing leadership and guidance for their respective groups. The
duty of the deputy was manifold: he was the leader of the prayer,
the teacher of the Qur'an, the arbiter in disputes, the adviser and
commander on the battleground. They had the example of Mus’ab
ibn Umayr ) and his leadership to guide them.
131
Nine of them were from the Khazraj and three were from the Aws.
The Muslims of Madinah now made the pledge to support and
defend the Prophet ( ^ ) at any cost. They were prepared to go to
war if that was necessary to defend him. It is however very important
to note here that the pledge of going to war was purely defensive.
Warfare would be defensive in the sense that it would be used for
defending the Prophet ( ^ ) if someone attacked him.
There was no hint in the pledge to wage an offensive war
against the Quraysh or anybody else. You will learn later, Inshaa
Allah, that Allah’s Messenger ( H) asked special permission of the
Ansaar (Helpers) - the people of Madinah - when he had to fight the
Quraysh in the battle of Badr, which took place after the Prophet’s
emigration to Madinah.
132
A. Fill in the blanks with suitable words.
1 . The Second Pledge of Aqabah took place in the year of
Prophethood.
2. was the spokesman for the group from Madinah.
3. of the deputies were from the Khazraj and were
from the Aws.
B. Answer the following questions.
1 . How many people entered Makkah for the second pledge?
2. Why did the people of Madinah come to the Prophet ( )?
3. What did Al-Abbas require of the group?
133
4. What are the duties of the deputy?
5. What did the group from Madinah pledge to do?
134
Makkah were quick to realize the significance of Abu Talib’s death.
They intensified their attacks on Muslims. They sought to eradicate
the Muslims and Islam. Muslims had no security and no rights in
Makkah. Their lives were under threat. Their property was a fair game
for the Quraysh.
The Prophet ( H ) then directed those who had returned from
Ethiopia and other Muslims to emigrate and head for Madinah.
Quietly, they began to move out. In a few months, more than a
hundred families left their homes and emigrated to Madinah.
After the Second Pledge of Aqabah, the Quraysh’s persecution
of Muslims had crossed all limits. The emigration of the Prophet ( $|)
and his companions was very harmful to them. They were on their
guard. They were determined to prevent it at all costs. The
emigration of the Muslims from Makkah, therefore, was not easy. The
Makkans caused the emigrants considerable stress. But the Muslims
were determined to leave. They did not want to remain in Makkah.
135
The Plight of Abu Salamah and many Other Muslims
Abu Salamah ) belonged to the prominent Quraysh clan of
Makhzum. He was the first Muslim to migrate to Madinah. Although
he was under the protection of Abu Talib, he suffered much
ill-treatment at the hands of the disbelievers from Quraysh.
After the death of Abu Talib, Abu Salamah’s sufferings became
intense. When Abu Salamah decided to emigrate to Madinah, he
saddled his camel and mounted his wife Umm Salamah on it with
their son Salamah. He took hold of the camel’s halter and went
ahead. When some of the men belonging to their clan saw them,
they came and snatched away their son Salamah. They forced Umm
Salamah ( &) to dismount the camel. Abu Salamah was separated
from his wife and son. He had to emigrate to Madinah alone. Thus
Umm Salamah (&), deprived of both husband and son, was left
behind alone, weeping and lamenting. When she was ultimately
allowed to leave for Madinah a year later, she set out on a journey
of about 500 kilometres by herself!
Like Abu Salamah, many other Muslims were forced to leave
their wives and children and to
travel alone. Some had to •
IB *• v
abandon all they had earned in
their lifetime. Suhayb Ar-Roomee
) was among those who lost all
their wealth. When the Quraysh
learnt that Suhayb Ar-Roomee (4^)
was about to leave for Madinah,
they came to him and said, "You
came to us poor and you had
nothing. Now that you have
collected great wealth while being
136
amongst us, do you think we will let you move away with it?" Suhayb
did not hesitate at all to give away all his wealth to them. When the
Prophet (^§) heard how Suhayb (-4&1 had sacrificed all his wealth for
the sake of Allah, he said, "Suhayb has won; indeed, Suhayb has
won."
After Abu Salamah, among those first emigrants to Madinah
was Aamir ibn Rabee'ah, accompanied by his wife, Layla. Also, all
the household of Abdullah ibn Jahsh, including Abdullah ibn Jahsh
himself migrated to Madinah. As the whole family departed, their
house was locked up. The migration of the Jahsh family, who were at
the centre of the city’s social life, inspired other Muslims to follow their
example.
Omar ibn al-Khattab, Talha, Hamzah, Zayd ibn Haarithah,
Abdur-Rahman ibn Awf, Az-Zubayr ibn Al-Awwaam, Abu Hudayfah,
Uthman ibn Affan and others also emigrated. When Hishaam ibn
Al-Aas decided to emigrate, the disbelievers caught him and put
him in captivity and tortured him. Ayyaash migrated to Madinah but
Abu Jahl pursued him and deceitfully brought him back to Makkah
and made him a captive. But despite these impediments, the
believers kept emigrating to Madinah until none remained with the
Prophet ( H ) except for those who were taken captives, apart from
Ali ibn Abee Talib (4*>) and Abu Bakr As-Siddeeq (4*>)- They both were
waiting for the permission of the Prophet ( j|g ) to emigrate.
All the emigrants were the guests of the Muslims in Madinah. The
migrating Muslims were called Al-Muhaajiroon and their helpers in
Madinah were known as Al-Ansaar. Allah’s guidance to His Prophet
( H) to turn to Madinah and its people was indeed part of His Mercy
and Loving Care for His Prophet and his companions.
137
A. Decide whether these statements are true or false.
1 . Makkah was no longer a safe place for Muslims.
2. The Muslims did not want to leave Makkah.
3. The non-Muslims intensified their attacks on Muslims after Abu Talib’s
death.
4. Mus’ab (4&) was the first Muslim to emigrate to Madinah.
B. Answer these questions.
1 . Where did the Prophet ( H ) ask people to go after leaving Makkah?
2. Describe how Abu Salamah was persecuted.
3. Why did the Prophet ( M ) say, "Suhayb has won; indeed, Suhayb has
won."?
138
4. What was so special about the emigration of the Jahsh’ family?
5. What special names were given to the emigrants and the people of Madi-
nah?
C. Think-up
1 . Why do you think the Muslims’ emigration was harmful to the Quraysh?
2. What does the word ‘al-Muhaajiroon’ mean?
139
The Quraysh’s Plot to Assassinate the Prophet ( ^ ) Fails
The Quraysh were very upset by the emigration of the Muslims to
Madinah. When they saw that the Prophet (^g ) and his companions
had helpers in Madinah, over whom they had no power, the
Quraysh were alarmed by the emigration of the Muslims. They knew
that if that happened, then they would have no means to stop it.
They held a meeting at Dar An-Nadwah, their assembly place.
Formerly, in that meeting, the Quraysh nobles consulted with one
another on what to do concerning the Prophet (|§ ). The emigration
of the Prophet ( |g ) and his companions to a rival city was very
harmful to them.
140
Satan, who was in the guise
of a venerable elderly man
introduced himself as a man
from Najd and attended their
meeting to help plot against the
Prophet ( ). Several proposals
were put forward: Expulsion from
Makkah, life imprisonment and
assassination. Satan suggested
that these proposals were of no
use and supported Abu Jahl's
proposals to send a band of young men, one from each tribe, to
strike the Prophet ( ^ ) at the same time with their swords so that the
blood money would be spread over them all and that Banu Abd
Manaaf would not be able to fight them all.
When the iniquitous plot had been hatched, Almighty Allah sent
down Angel Jibreel ( ) to the Prophet ( ^ ) to reveal to him the
Quraysh's evil plot and to give him his Lord's permission to migrate.
He fixed to him the time of migration and asked him not to sleep on
the night of migration in his usual bed. Ali («|b) would sleep in his bed
in order to deceive the Quraysh who had become aware of the
Prophet’s intention to leave Makkah.
The Migration of the Prophet ( H ) to Madinah
At that time no Muslims were left in Makkah, except the Prophet
( H ), Abu Bakr ( ^ ), Ali ibn Abee Talib ( ) and those who were
kept captives by the Quraysh. Abu Bakr ) was ready to migrate,
but the Prophet ($g ) asked him to wait for a while. So Abu Bakr
postponed his departure for the sake of the Prophet ( ^ ) so that he
might keep his company.
141
The Prophet ( ) in the House of Abu Bakr
The Prophet ( j|g ) used to go to Abu Bakr’s house everyday in
the morning or evening, but never at noon. That day when the
Prophet ( ) was given permission to migrate, he went to the house
of Abu Bakr (<4b) at around midday. This was an unusual visit at the
hottest hour of the day.
When the Prophet ( ^jjg ) entered, Abu Bakr ( 4*>) offered him his
seat. The Prophet ( M ) then explained that Allah had given him
permission to migrate to Madinah. "Together, O Allah’s Messenger?"
Abu Bakr [4*>) asked anxiously. "Together," replied the Prophet ( ^ ).
Abu Bakr’s eyes were filled with tears of joy. He informed the Prophet
( ) that he had long since bought two she-camels for the journey.
The two she-camels were very well looked after by him. The Prophet
( M ) P aid the price of one of the two she-camels whose name was
al-Qaswaa’.
Abu Bakr’s daughters made quick preparations for their journey.
They put into a leather-bag some provisions for them. Asmaa ( ),
the daughter of Abu Bakr ( ), cut
a girdle into two pieces and used
one piece to tie the mouth of the
leather-bag. She was, therefore,
named Dhaat an-Nitaaqayn (the
one with the two girdles).
The Murderous Plot Fails
Towards midnight, the
murderous plotters gathered round
the Prophet’s house, waiting for a
suitable moment to strike. Ali ( )
stayed behind to deceive the
142
Quraysh who had become aware of the Prophet’s intention to leave
Makkah. Allah’s Messenger ( ^ ) asked AM ( ^ ) to sleep in his bed
and cover himself with the Prophet’s mantle. The Prophet ( jijjg )
assured him that nothing unpleasant would happen to him. Ali’s
other duty was to make sure that all the things given to the Prophet
( ) by the people of Makkah for safekeeping had been returned
to their owners.
The Prophet ( ^ ) quietly left the house. As he approached the
plotters, he took a handful of dust and threw it at their heads, reciting
the first nine verses of Surat Yaa Seen. This had a mysterious effect on
the plotters; it prevented them from seeing the Prophet ( M )• In the
early morning the plotters discovered that the Prophet [M) had
already left the house during the night.
The Prophet ( ^ ) and Abu Bakr («fe) Leave Makkah
Allah’s Messenger ( $i), having avoided the besieging Quraysh,
made his way to the house of Abu
Bakr. Abu Bakr had obtained the
services of a trustworthy guide,
Abdullah ibn Urayqit, in readiness for
the journey.
To avoid the watchful Quraysh,
they left Makkah under the cover of
darkness. They made their way
southward, instead of northward,
the true direction of Madinah.
They avoided the main streets
of the city, walking rather than riding, so as not to be seen. Once
outside the city, they headed towards Mount Thawr, where they hid
in a cave. Things were planned in advance. They were to hide safely
143
in the cave for three days. The period of three days was sufficient for
things to calm down and to remove the pursuers off the road.
Abu Bakr (4&) had asked his son Abdullah to bring them news
of the Quraysh. He had also ordered his freedman Aamir ibn
Fuhayrah to graze the family flock around the cave so as to remove
the footprints made by Abdullah and Asmaa, his sister, as they came
to the cave with news and fresh provisions.
When the Quraysh discovered that the Prophet ( ijfe ) had left
leaving Ali in his bed, concealed behind his mantle, they became
very angry. They offered a reward of a hundred she-camels to
anyone who brought the Prophet ( ^ ) back dead or alive. Their
horsemen set out searching along every tract, every direction and
every nook and corner of Makkah. The search for them intensified,
as the news of the reward of a hundred she-camels became known.
144
A.
Fill in the blanks with suitable words.
Exercises
1 . The Quraysh held a meeting at .
2. revealed the Quraysh’ secret plan to the Prophet ( ),
through .
3. Abu Bakr (4&) postponed his departure for the sake of the .
4. The Prophet’s camel was called .
5. was called ‘Dhat an-Nitaaqain’.
6. The Prophet ( ) and Abu Bakr ( ) took shelter in Mount .
7. was asked to bring the news of the Quraysh.
B. Answer the following questions.
1 . Why did the Quraysh hold a meeting? What was its conclusion?
2. What smart plan did the Quraysh come up with ?
3. Why did Ali (4&) stay behind?
145
4. Why was the Prophet’s visit to Abu Bakr’s house unusual?
5. Describe how the plot of the Quraysh failed.
6. What offer did the Quraysh set for capturing the Prophet ( M )?
C. Reference to context
"Together, O Allah’s Messenger?"
146
4Ut
>4 4 / >
Prophet
Muhammad
( 7 )
When the Quraysh found out that the Prophet ( ) had
departed, leaving only Ali ( ) in his bed, covered with his mantle,
they became very angry. They offered a reward of a hundred
she-camels to whomever brought the Prophet ( H ) back dead or
alive.
jbji
A reward
of a HUNt>m> SHB-CAMIS
to wt>o(*ever brought Proj>f>et (
back dead or a(Tve«
\
IJ
r J' K fYYu^j
The prize of one hundred she-camels was so tempting that
young men were in pursuit on every tract. At one time a band of
them climbed Mount Thawr and actually came to the cave. They
passed by when they saw no signs of any human footprints
anywhere around. Abu Bakr ) was filled with fear for the safety of
the Prophet ( % ). If anyone had looked down below his feet, he
would surely have spotted them. Allah’s Messenger ( ) said to Abu
Bakr ( ), "What do you think of the two with whom Allah is the third?"
The Prophet ( ^ ) thus quieted the fear of Abu Bakr ( )■ Yet,
strangely, even though the pursuers came to the mouth of the cave,
they did not enter, nor did they even look inside. It was a miracle
from Almighty Allah to save them.
■■■■■
147
Three Days and Nights in the Cave
Abdullah, the son of Abu Bakr, was a wise and smart young man.
He used to stay with them overnight. He
would leave them before daybreak so
that he was with the Quraysh in the
morning in Makkah as if he had spent the
night there. Whenever he heard of any
evil plan concerning the Prophet ( ^ )
and Abu Bakr ( ), he would reach them
under the cover of darkness and inform
them; Aamir ibn Fuhayrah kept providing
them with plenty of ewe’s milk during their stay in the cave.
The Journey Begins
After the third night in the Cave of Mount Thawr, Abdullah ibn
Urayqit brought the camels, two, which belonged to the Prophet ( )
and Abu Bakr ( ). and a third one for himself. The Prophet
( M ) mounted first, Abu Bakr and his freedman Aamir ibn Fuhayrah,
rode on the second camel.
The three lonely travellers thus began their long journey to
Madinah. They avoided the usual route as much as possible and
their expert guide, Abdullah ibn Urayqit, was very useful in helping
them. They had to ride fast for almost all the night and most of the
day. News of the Prophet’s emigration (Hijrah) spread across the
desert like wild fire.
The guide led them along the road by the seacoast. In the
beginning, they went by by-paths, as the Quraysh were still in search
of them, in the hope of getting the reward of a hundred she-camels.
They did not take the ordinary beaten track to Madinah. The journey
was very hard. The weather was very hot.
148
Abu Jahl Slaps Asmaa bint Abu Bakr
The news of the Prophet’s hijrah made the Quraysh very angry
and frustrated. The search for the
Prophet ( ) and Abu Bakr (<4&) was still
going on. Abu Jahl, accompanied by
other Quraysh leaders, went to the
house of Abu Bakr He knocked on
the door furiously. Asmaa ( ) opened
the door. "Where is your father?" yelled
Abu Jahl. "I do not know," replied
Asmaa ( & ). So Abu Jahl slapped her in
the face so severely that one of her
earrings was sent flying in the air.
The Story of Suraaqah ibn Maalik
Suraaqah ibn Maalik was a Bedouin of the Kinaanah tribe of
Banu Mudlij. He was a warrior and a poet. He lived mostly in his tribal
village Qudayd near Makkah.
One day, he was sitting in one of the
assemblies of his tribal people when, in
the early morning, a traveller came and
revealed that he had seen three riders
on camels far away on the seacoast. Suraaqah thought they must
have been the Prophet ( ^ ) and his companions. He remained in
the assembly for a while, and then he rose quietly and went home.
He hoped to win the reward of one hundred she-camels.
He took his lance, and left by a back entrance of his house. He
mounted his mare and made her run fast until he approached the
Prophet ( ^ ) and his companions. But suddenly his mare stumbled
and he was thrown off. He remounted his mare and let her go
149
speeding again till he could hear the Prophet ( ) recite the Qur'an.
Suddenly, the forelegs of his mare sank up to the knees into the
ground, and again he
The mare
out her forelegs
stood again,
out that the
nothing to
stopped. He
( ) that the
put a price on
told them what
Makkah had made
Suraaqah was overawed by the presence of the Prophet
( M )■ He was glad to get away safely, promising that he would not
disclose the whereabouts of the Prophet ( ^ ) and his companions.
Ever since they had heard about his setting out for Madinah, the
people of Madinah had been waiting, on the outskirts of the city,
eagerly. As the Prophet (^g ) spent about eleven days on his journey
to the city - three concealed in the cave and eight on the little-used
road - they must have waited
patiently.
It was almost midday when the
Prophet (^§) and his companion Abu
Bakr ( ) reached Qubaa on the
outskirts of the city. That day was
1 2th Rabee al-Awwal of the
thirteenth year of the Prophet’s
mission.
was thrown off.
pulled up, dragging
with difficulty, and
Suraaqah called
travellers had
fear and so they
told the Prophet
Makkans had
his head. He also
plans the people of
concerning them.
150
A.
Name the following:
1. The reward for capturing the Prophet (H):
2. The cave in which the Prophet ( ) hid.
3. The guide of Allah’s Messenger (H ) and Abu Bakr (4&).
4. The companion who emigrated with the Prophet ( % ) and Abu Bakr
( )•
B. Answer the following questions.
1 . What kind of help did Abdullah, Abu Bakr’s son, extend to the Prophet
mv
2. How long did the Prophet ( ^ ) stay in the Cave of Thawr for?
3. Why did Abu Jahl slap Asmaa ( tfe )?
151
4. Who was Suraaqah, and why did he pursue the Prophet ( )?
C. Think-up
1 . Why did the Quraysh not even peep inside the cave?
2. Why did Suraaqah not succeed in capturing the Prophet ( ^ )?
152
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153
In the Name of Allah, Most Kind, Most Merciful
1 . By the night when it covers;
2. And [by] the day when it appears;
3. And [by] He who created the male and female;
4. Indeed, your efforts are surely diverse!
5. As for him who gives and has taqwa
6. And believes in the best [reward],
7. We will pave his way to ease.
8 . But a s f or h e who i s tig ht-f isted and considers h i mself free of need ,
9. And denies the best [reward],
1 0. We will pave his way to hardship.
11. His wealth will not help when he falls [into Hellfire].
1 2. Indeed, guidance is up to Us,
1 3. And indeed to Us belong the hereafter and the first [life].
14. So I have warned you of a Fire which is blazing.
1 5. None will enter it but the most wretched one,
1 6. Who rejects the truth and turns away.
17. But the one who has taqwa will be far removed from it;
18. He who gives what he owns to purify himself,
1 9. Not as repayment for favours received,
20. But only to seek the Countenance of his Lord, the Most High;
21 . And, surely, he will be satisfied.
154
Surat Al-Layl was revealed in Makkah. It consists of twenty-one
verses. The surah begins with a series of oaths. The night and the day
are the two signs frequently evoked in the Qur’an. The male and the
female - like the day and the night - are two opposite elements and
point to their Creator.
This surah gives a brief summary of the basic choices placed
before man. The sharing of wealth, taqwa (fear of Allah) and the
belief in the best reward in the hereafter are basic virtues. Allah
eases the way of the true believers to the good life and the way of
the disbelievers and wrongdoers to the life of hardship.
If a person becomes aware of the right thing but continues to
do what is wrong, then Allah eases his way to hardship. For example,
a young man who tells lies will gradually become mature in telling
lies and one day he will turn into a compulsive liar. He would not
even be able to distinguish between falsehood and truth. On the
other hand, if a person gets into the habit of doing good, Allah will
ease his way to doing more and more good deeds, and ultimately
he will earn Allah’s Pleasure.
155
A.
Complete these sentences.
1 . Allah eases the way of the true believers to the and
eases the way of the disbelievers and wrongdoers to the life of
2. This surah consists of verses.
B. Answer the following questions
1 . Where was Surat Al-Layl revealed?
2. Which two signs are frequently evoked in the Qur’an?
3. What does the word 'taqwa' mean?
4. According to the surah, who will surely be satisfied?
156
C. Activity
Give an example each to show how Allah eases the way of the mindful
and the unmindful.
D. Memorisation
Learn this surah by heart.
157
After Prophet Adam [i$M )
Allah blessed the descendants of Adam (^). His children and
grandchildren spread and multiplied. Adam’s descendants founded
many villages. They built houses, ploughed the land, grew crops and
lived in comfort. They worshipped only Allah. They did not worship
anything else besides Him.
Satan’s Envy
Satan refused to bow down to Adam ( 3&£n ) when Allah
commanded him to do so. So he was cast out and damned forever.
He, therefore, decided to take revenge on the progeny of Adam
( SfM ) so that they would go to the Fire with him.
158
Satan’s Tricks
Because people were worshipping Allah alone, he decided to
call them to worship idols, so that they would go to the Fire and never
get to Paradise. He knew that Allah never forgives people
worshipping other things besides Him. So he started calling them to
associate other things with Allah. People fell into his trap. He inspired
them to erect statues of the pious men among them in the places
where they used to sit and to name these statues after them. They did
so, but they did not worship them.
However, after that generation had gone, the following
generations did not know the reason behind the erection of such
statues. Satan tried to convince them by saying to them, "Your
forefathers used to worship them and through them they sought rain."
So they began worshipping them.
They bowed down and prostrated themselves before them.
They even asked these lifeless statues that can do neither harm nor
good for things. They sacrificed animals to them.
They had plenty of these idols. Allah mentions some of them in
Surat Nuh: "And they said, 'Do not leave your gods, and do not leave
Wadd or Suwaa 1 or Yaghooth or Ya’ooq or Nasr." 1 (7i:23)
159
Nuh ( $£9 ), the Messenger
Allah willed to send them a
Messenger and so He chose Nuh
( ) who was among them, to
speak and give them good advice.
There were wealthy people and
leaders among the sons of Adam,
but Allah alone knows who should
carry His Message and who could
bear His Trust. Nuh ( &gn) was a pious
and generous man. He was
intelligent. He had patience. He was
compassionate and sincere. He was
truthful and trustworthy. He was well
known for giving good advice.
Allah revealed to Prophet Nuh ($gg| ), "Warn your people before
a terrible punishment comes to them." (7i:i) So Nuh ) stood up
among his people and declared, "Indeed, I am a faithful Messenger
tO yOU." ( 26 : 107 )
What Answer did Nuh Receive?
When Nuh ( $$ ) began to call his people to Allah, some of
them answered back. They said, “When did this man become a
Messenger of Allah? Until yesterday he had been one of us. Today he
says, 1 am Allah’s Messenger to you.” They also said, “He used to play
with us when we were young. He used to sit among us everyday.
When did he become a prophet?” The wealthy and the proud said,
“Could Allah not find anyone else? He found only a poor man from
among us to become a prophet?”
160
Nuh ( ) and His People
Nuh’s people wrongly believed that worshipping idols was the
truth. They considered anyone who did not worship idols as stupid.
They argued, "Our fathers worshipped idols. Why does this man tell us
not to worship them?" Nuh ( ) told them, "My people, worship
Allah; you have no other god but He! I fear for you the punishment of
a dreadful day." (7:59) “I convey to you the messages of my Lord and
I advise you; and I know from Allah what you do not know." (7:62)
Only a Few Ordinary People Believed Him
Nuh ( ) tried very hard to make his people give up
idol-worship, but only a few ordinary people believed him.
The wealthy among his people were too proud to believe. Their
false pride kept them from listening to Nuh ( $ 0 \ ). Their wealth and
their children turned them away from thinking about the next world.
When Nuh ($£§i) called them to Allah, they said, "Should we believe
you while you are followed by the lowest [class of people]?" (26:iii)
They asked him to drive the poor away, but he refused and said, "I
am not going to drive away the believers. ..lam only a clear warner."
They said, "Nuh, if you do not desist, you will be stoned." He said, "My
Lord! Indeed, my people have denied me, so judge between me
and them with a decisive judgement and save me and the believers
who are with me." (26:ii4-ii8)
161
A. Fill in the blanks with suitable words.
1 . Satan wanted the progeny of Adam to go to the with him.
2. Some of the idols Nuh's people worshipped were Wadd,
Yaghooth, and .
3. people believed in Nuh’s message.
B. Answer the following questions.
1 . How do we know that Satan will definitely go to Hell?
2. What is Satan’s main job on earth?
3. How did Nuh's people start idol-worship?
162
4. Write down a few qualities of Nuh ( JSsgn ).
5. Nuh’s people did not believe in his sudden prophethood. What did they
say in this regard?
6. Why did the wealthy people not accept Islam?
C. Think-up
What sin does Allah not forgive?
163
Nuh (^Si) went on calling his people to Allah. He tried hard to
advise them, but they would not believe him. In fact, they put their
fingers into their ears to avoid listening to him.
Nuh’s Supplication
Nuh (M) stayed with his people for nine hundred and fifty years
calling them to Allah! But his people refused to believe. They
rejected him. They would not stop worshipping idols. They refused to
turn to Allah. How long could Nuh wait? Nine hundred and fifty years
was a very long period of time!
164
Finally, Nuh ( ) called out to Allah, “My Lord, indeed I have
invited my people [to the truth] night and day, but my invitation has
only made them turn away even more. Indeed, every time I called
them to Your forgiveness, they put their fingers into their ears,
wrapped themselves up with their clothes, persisted and were very
arrogant. Then I invited them openly. Then I announced to them and
[also] confided to them secretly and said, Ask forgiveness of Your
Lord. Truly He is Endlessly Forgiving. He will send down on you
abundant rain. He will give you more children and more wealth. He
will provide for you gardens and provide for you streams of water.
What is the matter with you that you do not hope for reward from
Allah?"' (71:5-13)
Nuh ($£)) Seeks Allah's Help
One of the most amazing aspects of Prophet Nuh’s experience
is that he spent nine and a half centuries teaching and guiding his
people, but many of them resisted and rejected his advice. Such a
long time was more than enough to reform whole nations. But they
chose to persist in their ignorance. It happened that every passing
generation told the succeeding one not to believe Nuh ( & ) or
follow him. The only thing left for Nuh ( $$ ) was to turn to Allah for
help and guidance.
After these long years, Nuh ( <%M ) despaired of his stubborn
people and so pleaded, "My Lord, do not leave a single disbeliever
on the face of the earth. If You spare them, they will lead Your
servants astray and they will breed none but wicked and ungrateful
offspring." (7i:27)
165
m
A. Complete these sentences.
1 . Nuh (ass ) preached Islam to his people for years.
2. Each passing told the succeding one not to believe
Nuh (^ii) .
3. The disbelievers put their into their to
avoid listening to Nuh (>&a).
B. Answer these questions.
1 . What was the most amazing aspect of Nuh’s life? What was its result?
2. What did Nuh's people do to show their persistence in rejecting his
message?
166
Nuh
Prophet
( 3 )
Nuh (j-jgUl) Builds the Ark
Allah answered Nuh’s supplication. He willed that the fate of the
arrogant disbelievers would be drowning in a great flood.
Allah wanted to save Nuh ( ) and the believers, and so He
commanded him to build a huge ship with no precedence, the ark.
Nuh immediately began building the ark. Every time the leaders of
his people passed by him, they ridiculed him. They said, "You are
making a boat in the desert. How would it float?" Nuh would say, "You
will learn soon!" they would mockingly say, "Nuh, you have become
a carpenter after being a prophet! Where is this ship going to sail?
The sea is a long way from here. Who is going to pull the ship?"
Nuh (M) heard all that patiently. He had always been patient.
Sometimes he would say, "If you ridicule us (now), we will ridicule you
just as you ridicule (us)." (ii:38)
167
The Great Flood
After Nuh ( ) built the great ship, Allah commanded him to
take with him a pair of every animal and creature, a male and a
female. Nuh did as he was commanded to do. With him in the ship
were those of his people who believed him and a pair of every
creature.
The Promise of Allah came. The
fountains of the deep began to flow
and the gates of the heavens
were opened. Allah caused the
earth to gush forth with springs.
Raging torrents of water turned
the earth into springs. Between the
time Allah sent the water and the ship
floating on the water were many days and nights. The water rose
higher and higher. The ship carried Nuh ( $$) and those with him on
waves like mountains. The water rose above the tops of the
mountains.
The people outside the ship climbed onto every high place and
every mountain, fleeing from Allah’s punishment. But there was no
refuge from Allah except in Him.
168
Nuh’s Son
Nuh ( >&gi ) had a son who was with the disbelievers. He saw his
son in the flood and called out to him, "My son, come aboard with us
and do not be with the disbelievers." The son said, "I will take refuge
on a mountain to protect me from the water."
Nuh ( gga) said, "There is no protector today from the decree of
Allah except for whom He gives mercy." The waves came between
them, and he was among those who were drowned. Nuh (>ggi) was
sad for his son. He wanted to save him from the Fire on the Day of
Judgement, so he called upon His Lord, saying, "My Lord, my son is
of my family. Your promise is the truth, and You are the most just of
judges." Allah said, "Nuh, he is not of your family; indeed, he is [one
whose] work was other than righteous, so do not ask Me about that
which you have no knowledge..." Nuh ($i£l) said, "My Lord, I seek
refuge with You from asking that of which I have no knowledge.
Unless You forgive me and have mercy on me, I will be one of the
losers."
Allah does not look at people’s families from which somebody is
descended. He looks at their actions and their intentions. An
idol-worshipper is not part of a Prophet’s family, even though he may
be his own son.
169
The Flood Recedes
After what Allah had willed had occurred and the disbelievers
had perished, the rain stopped and the water receded by Allah's
command: "Earth, swallow your water! Sky, withhold [your rain]."
The water then subsided, the matter was concluded and the
ship came to rest on Mount Judi. It was said, "Nuh, come out of the
ship in peace from Us, blessings upon you and upon nations
[descending] from those with you."
Nuh and those with him left the ship and walked on the
earth in peace. Allah blessed the descendants of Nuh (M). They
spread in the land and filled the earth. There were several
communities among them. There were prophets and kings among
them.
170
A.
Fill in the blanks with suitable words.
Exe^Ises
1 . Allah commanded Nuh ( j£3) to build an .
2. The ark rested on .
3. Allah caused the earth to gush forth with .
B. Answer these questions.
1 . How did Allah decide to punish the people of Nuh ( >&!)?
2. Who boarded the ship?
3. What was the plight of Nuh’s son?
4. Why did the disbelievers drown?
C. Think-up
Why did Allah say, "Nuh, he is not of your family. . ." even though he was
Nuh’s own son?
171
'layout
£>lj/cj 7 AtJJVDhUlncJcJ
(The Bright
Morning Light)
172
1 .
2 .
3 .
4 .
5 .
6.
7 .
8 .
9 .
10
11
In the Name of Allah, Most
Kind, Most Merciful
By the bright morning light,
And by the night when it is
still,
Your Lord has not
abandoned you; nor is He
displeased with you.
Indeed, the life to come is
better for you than the [first]
life,
And surely your Lord will
give you, and you will be
content.
Did He not find you an
orphan and gave you shelter?
And He found you lost and showed you the way?
And He found you poor and made you rich?
So do not treat the orphan with oppression;
And do not turn away the one who asks;
And speak of the favours of your Lord.
Surat adh-Dhuhaa was revealed in Makkah. It consists of eleven
verses. It was revealed to the Prophet ( ) during a period of time
when he was worried and the Angel Jibreel (>&B) had not come with
any new revelation for quite some time. The disbelievers of Makkah
began to tease the Prophet ( ;; ) and taunt him by saying that his
devil had forsaken him.
Allah revealed this surah as a consolation and assurance to the
Prophet ( jjg ) for the opposition and persecution he suffered at the
hands of the pagan Makkans in the early years of Prophethood.
Although the surah is addressed to the Prophet ( ), it has a
wider purport: it concerns and is meant to console every faithful man
and woman suffering from sorrows and bitter hardships, which so
often afflict the good and innocent.
Happiness in human life is widely spaced and short. Man
sometimes finds periods of sorrow and suffering overshadowing his
existence in this world. But as sure as morning follows night, Allah’s
Mercy is bound to alleviate every suffering, either in this world or in
the life to come. The Arabic word "as-saa'il", which occurs in verse
ten, denotes literally, ‘one who asks’, which signifies not only a
‘beggar’ but anyone in a difficult situation who asks for help, whether
physical or moral or even for the sake of knowledge!
174
A. Answer the following questions.
1 . When was Surat adh-Dhuhaa revealed?
2. What are the two purposes for revealing Surat adh-Dhuhaa?
3. What does the term ‘as-Saa'il’ mean and what does it signify?
B. Memorisation
Learn this surah by heart.
175
Prophet Hud
* *
Alic,
After Prophet Nuh ( )
Allah blessed the descendants of Nuh ( & ) who spread over
the earth, and one community from them was Aad. These were
ancient Arab people who were very well known throughout Arabia
for their glory and greatness.
According to the Qur’an, the people of Aad lived mainly in the
Ahqaaf region, which is situated to the southwest of the Empty
Quarter, between Hijaz, Yemen and Yamamah. It was from there that
the people of Aad spread to the western coast of Yemen and
established themselves in Oman, Hadramawt and Iraq.
176
Aad was a strong nation.
They came immediately after
Prophet Nuh (M). They were
huge and very strong. They
conquered everyone, but no
one was able to conquer them.
They did not fear anyone, but
everyone was afraid of them. Allah blessed the Aad with everything.
Their sheep and camels filled the valleys and the hills. Their horses
filled the streets of their cities. The land of Aad was a fertile land. It
was full of gardens and springs.
The Aad’s Ungratefulness to Allah
But the Aad were not grateful to Allah for all these blessings.
They forgot about the incident of the great flood, which they had
heard about from their fathers. Although they still saw its traces in the
land, they forgot why Allah had sent the flood as a punishment for
the disbelievers.
Idol-Worship
The Aad began to worship
idols instead of Allah, just as the
people of Nuh (jjjUi ) had done
before them. They carved idols
out of stones with their hands
and then prostrated themselves before them and worshipped them.
They offered sacrifices to them. They did not believe in the life after
death. They were tyrants and oppressed people. They did not fear
any punishment for the wrong they were doing. The powerful and the
rich among them wronged the weak and the poor.
177
The poor and the weak were terrified of their evil. They fled from
their wickedness. Their strength was a curse for them and for others.
People who do not fear Allah and do not believe in the life after
death always have such a terrible end.
The Castles of the Aad
The Aad competed with each other in building high castles and
spacious dwellings. They wasted their wealth on mud and stones.
Whenever they came across an empty place or some high ground,
they built a fortress on it. They built houses as if they were going to live
forever and never die. They did nothing else. They ate, drank and
amused themselves. They were content with the life of this world.
Hud (a$0i), the Messenger of Allah
It was in this extremely bad situation that Allah raised among
them His Messenger Hud (>&3), who started calling them to Allah the
Almighty. He asked them to worship Allah alone and to stop being
cruel to the weak amongst them. But the Aad did not listen to him.
They rejected his call and showed pride and arrogance.
178
Hud ( ) said to them, "My people, worship Allah. There is
no other god for you other than He. Do you not fear Allah?" The
leaders of his people who did not believe said, "We see you in
foolishness and we think you are one of the liars."
He said: "My people, there is no foolishness in me, but I am
a Messenger from the Lord of the Worlds. I bring you the
messages of my Lord. I am a sincere and a trustworthy advisor to
you. Remember the benefits of Allah that you might prosper."
They said, "Cause to us that with which you threaten us, if you are
one of the truthful."
Hud (^\) said, "Punishment and wrath have already befallen
you from your Lord. Wait, I am waiting with you. My people, I do
not ask you for recompense. My recompense is only from the
One Who created me. Do you not understand? My people, ask
your Lord for forgiveness, and then turn to Him. He will send upon
you pouring rain, and add strength to your strength. Do not turn
your back as sinners." They said, "Hud, you have not brought us
any sign, and we are not going to leave our gods on your word.
Nor are we believers in you; we only say that some of our gods
have possessed you with evil."
Hud ($£& ) replied, "Indeed, I call upon Allah to witness, and
witness [yourselves] that I am free from whatever you associate
with Allah. So plot against me all together, then do not give me
respite. Indeed, I trust in Allah, my Lord and your Lord. There is no
moving creature whose forelock He does not hold. Indeed, my
Lord is on the Straight Path... If you turn away, then I have brought
you that with which I was sent to you. My Lord will create a
people other than you and you will not harm Him at all. Indeed,
my Lord has watch over all things... I fear for you the punishment
of an awful day."
179
The Punishment
Hud (M) told them again and again that he did not seek any
reward from them. He said his reward was with Allah. This is the
hallmark of a Prophet’s life. They do not crave wealth, honour or
position.
Only a few among the Aad followed the truth, but most of
them were stubborn and arrogant. The time for punishment to
descend on the people of Hud had arrived.
Almighty Allah imposed a drought on the Aad for three years,
and they suffered, so they sent a party to pray for rain.
The Aad looked at the sky for the rain. They looked for it
everyday but did not see any rain clouds at all.
One day they saw a huge black cloud coming towards them.
They were very happy. They cried out joyfully, "Here is a rain cloud!
This is a rain cloud!" People danced with joy. They called out at one
another, "A rain cloud! A rain cloud!"
But Hud (jjggai) understood that the punishment had come. He
told them, "This is not a cloud of mercy. It is a wind with a painful
punishment."
180
So it was! A terrible
fierce wind blew, the like of
it people had never seen
before. This wind uprooted
trees and destroyed houses.
It carried up animals and
flung them far away. They
saw the camels and men
that the wind was causing to
fly about. When they saw this, they returned to their houses. The wind
followed them and destroyed them all. The wind continued to be a
punishment upon them for seven days and eight nights in a row! ( 69 : 7 )
It destroyed everything
in its path, driving the
people from their houses
and uprooted them as if
they were the roots of hollow
palm trees torn up. The
desert sands blew into the
air and blocked out
everything. No one could see anything. Terror filled people's hearts.
They began to pray and begged for help. The once arrogant people
were now dead bodies scattered everywhere! Their grand houses
were now in ruins.
Allah saved Hud ( <#M ) and his followers for their belief, and
destroyed the arrogant among the Aad people for their disbelief.
181
1 . The people of Hud were Muslims.
2. The cloud that Aad saw was a cloud of mercy.
3. The wind destroyed houses and uprooted trees.
4. The Aad were destroyed for their disbelief.
B. Complete these sentences.
1 . The people of Aad were known for their and _
2. The Aad lived immediately after Prophet (
3. Prophet was sent to the people of Aad.
*• *
4. The Aad competed with each other in building
and .
5. Prophets do not crave , or
6. Allah imposed a drought on the Aad for years.
C. Answer the following questions.
1 . Where did the people of Aad live?
182
2 . What type of people were the Aad?
3. What injustices did the people of Aad indulge in?
4. Write in your own words the reply the people of Aad gave to Prophet Hud
(%!§) when he invited them to Islam.
183
Prophet Salih m
fOLaJl <Olc. jJUa
The Thamood
The Thamood are another ancient people next only to the Aad
in fame.
The Thamood lived in the north-western part of Arabia, which is
still called al-Hijr. Today there is a station on the Hijaz railway
between Madinah and Tabuk. This is called Madaa'in Salih, which
was the capital town of Thamood, and was then known as al-Hijr, 'the
rock-hewn city'. This has survived to this day and is spread over
thousands of acres. It was once inhabited by no less than half a
million people. During the lifetime of Prophet Muhammad ( ^ ), Arab
trade caravans passed through the ruins of this city.
While the Prophet ( ) was on his way to Tabuk, he pointed to
the well from which the she-camel of Prophet Salih (&gi) used to drink
water. He told his companions to draw water from that well alone
and avoid all the other wells. The Prophet ( jjjjg ) then asked them to
hastily move ahead, for the place was a sad reminder of Allah’s
severe punishment.
The people of Thamood were the descendants of the people of
Aad, who followed the teachings of their Prophet Hud (^). They had
survived Allah’s punishment because of their belief. They lived in the
territory known as al-Hijr and the plain known as Waadee al-Quraa.
It forms the southern boundary of Syria and the northern boundary of
Arabia. The people of Thamood were the heirs to the Aad, and that
is why they are also known as "the Second Aad ".
184
The Thamood were also highly skilful in rock carving. They
carved beautiful and spacious houses out of the mountains and
produced wonderful paintings on the stones. A few buildings, which
were erected by the Thamood and are still intact in Madaa'in Salih,
still speak of their tremendous skill in civil engineering and
architecture.
Allah showered His blessings upon the people of Thamood.
They were handsome and their land was a beautiful green land, full
of gardens and with running rivers and streams. They had plenty of
rain and fruits. Allah blessed them in provisions and livelihood and
gave them many comforts.
Idol-Worship
The Thamood worshipped idols,
moved the people of Thamood to be
reject Allah and to be unjust. They
what they had been given. They lived
their palaces and gardens.
From the stones they carved, they made idols. They worshipped
these idols, just as the people of Nuh and Hud had done before
them.
185
Prophet Salih ( )
Allah the Almighty sent Prophet Salih ( $3 ), who was a noble
man from among the Thamood, to guide them and call them to the
worship of Allah alone. The Thamood, however, rejected him and
spread corruption in the land.
Salih ( ) told his people, "Worship Allah. You have no god but
Him... Remember when He made you successors after the Aad and
settled you in the land, [and] you take for yourselves palaces from its
plains and carve from the mountains homes. Then remember the
favours of Allah, and do not abuse the earth, spreading corruption."
The leaders from among his people who were arrogant said to
those among them who believed and who were oppressed, "Do you
know that Salih is sent from his Lord?" They replied, "Indeed, we are
believers in what he has been sent with."
When Salih ( called them to the truth, they also said, "Salih,
you were among us a man of promise before this. Do you forbid us
to worship what our fathers worshipped? We certainly doubt that to
which you invite us."
Allah wanted to guide the Thamood but they preferred
blindness to guidance. They argued with Salih ($£§l) and ridiculed
him.
186
Prophet Salih ) Continues Calling to Allah
A small number of people believed in Prophet Salih’s teachings
and became his followers, but most of them rejected him. They
refused to change their evil ways, so he continued calling them to
Allah with wisdom and kindness. He reminded them that they would
not live forever and that Almighty Allah would raise them up again
and question them about His blessings. They stubbornly refused to
follow the truth and to change their evil ways. Some of them said he
was a magician and that they were not going to listen to him unless
he brought them a sign proving that he was sent by Allah.
The She-Camel - A Sign from Allah
When Salih ($$©1) asked
them about the sign they
wanted him to produce,
they asked him to bring out
a she-camel from a certain
rock." They knew that
camels are only born from
camels and so they were
sure, in their ignorance,
that Salih ( ) would not be able to do it. They thought they would
surely win!
But Salih [yuM] was a prophet, and he knew that Allah has the
power to do anything He Wills. He had total faith in his Lord. So he
prayed to his Lord, and the very thing they wished happened! They
were astonished and confused. Some of them believed but most of
them persisted in their disbelief.
187
Prophet Salih ( ) told them to leave the
she-camel to feed upon Allah’s earth and not to
touch her with evil intent or they could be taken
by a painful punishment. He also said that she
had drinking rights and they had drinking rights
on fixed days.
When she came to the well,
she drank the water of
that day, and so they all drank from the water
of the next day. They also all drank from her
milk to their satisfaction. This is how the limits
were set between Salih (SS£R) and the people
of Thamood regarding the she-camel. When it
was the she-camel’s turn, she went and drank.
When it was the people’s turn, they went and drank. For a time
these limits were kept.
The Thamood’s Treachery and Cruelty
But the Thamood were arrogant
and cruel. They broke the
agreement. They argued, "Why
can’t our camels drink everyday?"
They were furious at the she-camel
which Allah sent to them as a sign
of Salih's prophethood. They
defiantly decided to kill her. The person who took the charge of killing
her was their chief. When they hamstrung her, he was the first one to
attack her and kill her. When she fell on the ground, they rushed
forward, cutting her into pieces. They also challenged Salih by saying,
"Bring us that which you threaten us with if you are a messenger."
188
When Prophet Salih ) learnt of this incident, he felt very sad
indeed. He threatened them, "Enjoy yourselves in your homes for
three days. This is not an idle promise!"
In the city there were nine men. They were the wicked men
among the Thamood. They spread evil and corruption in the land.
They plotted to kill Prophet Salih ($$). They said, "We will kill Salih and
his family at night. We will not be seen. So if we are questioned about
it, we will simply say, 'We do not know anything about it." 1
The Punishment
But Allah protected Salih ($3 ) and his family. On the third day
the punishment came to them. As they woke up in the morning, they
were seized by a terrible blast from the sky and a terrible earthquake
from beneath them. They died
instantly. They remained in their
houses squatting and lifeless. It
was a terrible day for the
Thamood. All the disbelievers
died. The city was destroyed.
As Salih (<&& ) and the believers left the city, Salih (>&£») looked
sadly at the remains of his people. He said with great sadness, "My
people, I brought to you the message of my Lord and advised you,
but you do not like advisors." (7:79)
189
Today, in the place where the Thamood lived, there are only
empty fortresses, disused wells and abandoned villages.
When Allah’s Messenger (^) passed by the dwelling places of
the Thamood on his way to Syria, he told his Companions, "Do not
enter the houses of those who wronged themselves unless you enter
weeping, fearing that the like of what had happened to them might
also happen to you."
The Thamood rejected their Lord, so away with the Thamood!
190
A. Match the following.
ses
A
1 Salih ( was sent to
2 Thamood lived in
3 They were skilful in
4 They worshipped
B
a rock-carving 1
b Thamood 2
c Aad 3
d Al-Hijr 4
e idols 5
B. Fill in the blanks with suitable words.
1 . The people of Thamood were the descendants of the people of
2. The Thamood are also known as .
3. Salih ( ) threatened them, "Enjoy yourselves in your homes for
days. This is not an idle
4. The Thamood decided to kill Prophet Salih ) at .
C. Answer the following questions.
1 . Why did the Prophet ( H ) ask his companions to move away quickly
from al-Hijr?
2 .
Why were the Thamood known as "the Second Aad "?
3. Writedown some qualities of Prophet Salih (&si).
4. What condition did the Thamood lay down for believing in Salih’s
prophethood?
5. What was the deal Salih ( >&s\) struck with his people concerning the
she-camel?
6. Did they honour their promise?
7. What type of punishment did they get?
D. Think-up
What is the outcome of those who reject Allah and His Messengers and
turn away from the truth?
192
0 'A Vi **'' *
£j—uUl &JJMJ
Surat Ash-Sharh
(The Expansion)
3
^ ^ ^ x >-'
y / >// / /
In the Name of Allah, Most Kind, Most Merciful
1 .
2 .
3 .
4 .
5 .
6 .
7 .
8 .
Have We not expanded your breast,
And relieved you of your burden,
That had weighed so heavily on your
back?
And have We not raised high your
fame?
So surely, with every hardship comes
relief.
Surely, with every hardship comes
relief!
So when you are free, stand up [for
prayer];
And to your Lord turn all your attention.
193
This surah was revealed in Makkah. It was revealed almost
immediately after Surat Adh-Dhuhaa.
Surat Ash-Sharh, like adh-Dhuhaa, is addressed in the first
instance to the Prophet ( sjjjg ) and, through him, to every true follower
of the Qur’an.
The most fundamental principle of the Prophet’s message is
pure tawheed. It is a simple, clear and rational set of beliefs. In the
present surah, Allah advises His Messenger ( ^ ) to persevere and
persist in his mission. He assures him that the future is for him and his
followers:
"With every hardship
comes relief; every hardship is
followed by relief." The Arabic
term conveys an impression
of brief hardship but plentiful
of ease.
Islam is a religion of
honesty, truth and justice.
These qualities are most
urgently needed in today’s
world.
The lesson the surah conveys to the Prophet’s followers is clear
and poignant.
194
A.
Fill in the blanks with suitable words.
1 . The most fundamental principle of the message of Prophet Muhammad
2. Islam is a religion of , and
3. The lesson of the surah is and to the
followers.
B. Answer the following questions.
2. Explain the verse "With every hardship comes relief".
C. Memorisation
Learn this surah by heart.
/
/
195
She was Khadijah bint (daughter of)
Khuwaylid ibn (son of) Asad ibn
Abd-ul-Uzzaa ibn Qusayy. Khadijah ( i& )
was of the Quraysh. The lineage of the
Prophet ( 3ji| ) meets with her in the
celebrated Qusay. Qusay was the great
founder of Makkah and was the famous
patriarch of the Quraysh.
When Khadijah ( ) heard of the Prophet’s wonderful moral
conduct, she requested him to head her trading caravans. When he
went on a business trip to Syria along with her trusted slave Maisarah,
this trip proved extremely
profitable. During the journey,
Maisarah noticed wonderful
qualities in the Prophet ( ;Jg ), such
as honesty, adherence to noble
principles, agreeable dealings and business skills. The Prophet ( ;$g )
succeeded very well in his business mission. The profits were
unusually high.
196
Khadijah ( & ) was very wealthy and had a strong and
independent will. She had repeatedly declined marriage propoals
made by some of the most prominent men of the Quraysh. However,
when the Prophet ( <$§ ) returned back home and Maisarah reported
all that he had seen during the trip, Khadijah ($,) was deeply
impressed by the Prophet's fantastic character. She expressed her
wish to marry him through her friend Nafeesah, and he agreed. His
marriage to Khadijah ( &.) took place about fifteen years before the
beginning of the revelation. The Prophet (||) was twenty-five and she
was forty years old. Khadijah (fct*) understood the Prophet (H) and
remained deeply devoted to him and morally supported him
throughout her life.
When the Prophet (H) married her, he was in the prime of his
youth. The marriage proved to be one of affection and happiness.
Khadijah ( ) bore the Prophet ( ^ ) all his children except
Ibraaheem, whose mother was Maariyah (($?_,). His sons from Khadijah
(!$*,) were Al-Qaasim and Abdullah (also known at-Taahir and
At-Tayyib), and his daughters from her were Zainab, Ruqayyah, Umm
Kulthoom and Fatimah. All his sons died very young during his lifetime.
During his solitary retreat in the Cave of Hira, the Prophet (^)
used to be quite alone most of the time, but Khadijah (($?_>) would visit
him from time to time and would also bring along his little daughters.
197
The appearance of Angel Jibreel [%M)
at Hira and, consequently, the first
revelation of the Qu'ran took place during
the month of Ramadan. The Prophet ( )
was at that time forty years old. When he
returned home from the Cave of Hira, his
heart was trembling. He told Khadijah ),
"Wrap me up, wrap me up." Then he told
her what had happened. It was Khadijah
( &) who stood by him and comforted him.
She said, "Allah will never humiliate you. You
fulfil the duties of kinship; you support the
weak; you help the poor and the needy;
you honour your guests and endure hardships in the path of
truthfulness." She then took him to her cousin Waraqah ibn Nawfal,
who became before Islam a Christian and had knowledge of the
previous divine books. Waraqah told him that the angel who had
come to him was the same angel whom Allah sent to Prophet Musa
(*&£*). He also told him that his people would drive him out because
every prophet who came with the same massage was treated with
hostility from his people.
Although the Prophet ( ) was fifteen years younger than
Khadijah ( &>), he never thought of marrying another woman as long
as she lived.
Allah’s Messenger ( ) said of her, "The best of the women of
her time was Maryam, daughter of Imran, and the best of the women
of her time was Khadijah, daughter of Khuwaylid." (Ai-BukhAaree)
Allah’s Messenger {'$&) loved her very much. He often praised
her. On one occasion, when Khadijah (ty was still alive, Jibreel [%£&)
came to the Prophet ( s|g ) and said, "...Give her greetings of peace
198
from her Lord and from me, and give her the good news of a palace
of jewels in Paradise, where there will be neither noise nor any
tiredness."
The Prophet ( ^ ) often mentioned Khadijah’s outstanding
merits. He used to say, "She believed in me when no one else did;
she accepted Islam when people rejected me; and she helped and
comforted me when there was no one else to lend me a helping
hand."
She died about three years before the hijrah. This incident
affected the Prophet ( ) so much that his companions always
referred to the year in which she died as ‘the year of grief’.
199
A.
Name the following:
1 . Khadijah’s full name :
2. Khadijah's cousin :
3. Her tribe :
4. The founder of Makkah;
5. The children the Prophet ( ) had from Khadijah ( i& )
B. Fill in the blanks with suitable words.
1 . At the time of marriage, Khadijah ( (&, ) was years old and
Muhammad ( H ) was years old.
2. Khadijah ( & ) took the Prophet ( ) to after the incident
in the cave.
C. Answer the following questions.
1 . What effect did the Prophet’s marriage to Khadijah have on Islam?
200
2. In what ways did the Prophet ( ^ ) remember Khadijah ( ) after her
death?
3. What do the Arabic words ‘bint’ and ‘ibn’ mean?
D. Think-up
Why did the Prophet ( sgg ) say, "The best of the women of her time was
Khadijah?" Explain this, keeping in mind the Prophet’s opinion of her.
201
He was Abu Dharr Jundub ibn Junadah al-Ghifaaree. He was
one of the early converts to Islam. He was probably the fifth Muslim
from among the freeborn men.
During his early life, he achieved fame as a daring raider. The
Ghifaar tribe to which he belonged lived in the Waddan Valley. The
Makkan caravans, laden with their many goods and riches, had to
pass through this valley, and Abu Dharr used to lead the youths of his
tribe in raids on the trade caravans. The tribe members lived by what
these caravans gave in return for protection. If they refused to pay
the price, Abu Dharr with his company of youths would attack them
and cause great damage to the trading caravan.
202
Abu Dharr ( 4& ) , the Seeker of the Truth
With all this, Abu Dharr ( ) appears to have been a seeker of
the truth from his early youth. He may well be classed together with
those righteous men who prayed to the One God and were known
before Islam as al-hunaffaa (plural of haneef).
When he heard about the description of the Prophet ( ^ )
and his excelle -4
“haracter, he was
him. So he said to his
valley [of Makkah]
the truth of the
he is a prophet who
heaven; listen to what
greatly attracted by
brother, "Ride to this
and try to find out
person who claims
receives the news of
back to me."
he says and come
So his brother set off
to Makkah, went to the
Prophet ( s|g ) and listened to what he said. Upon his return, he said,
"I have seen him enjoining good conduct and saying something that
is certainly not poetry."
Abu Dharr ( ) was not satisfied, so he decided to go and see
him in person. When he got there, he went straight to the Ka’bah, the
House of Allah, which provided a shelter for those coming from
faraway places for pilgrimage. He did not speak to anyone, nor did
he pay attention to those around him.
Eventually, a young boy in his teens came by. He was Ali ibn
Abee Talib ) who took him to his house. After three days, when he
realized that he was looking for the Prophet (^ ), Ali («fe) took him to
where the Prophet ( % ) was staying.
203
After the Prophet ( jijjg ) had explained to him the message of
Islam and recited some of the verses of the Qu'ran, Abu Dharr («|b)
embraced Islam on the spot. Then he said to him, "Go back to your
people and tell them about [it] until you receive my order." Abu Dharr
( ) said, "By Him in whose Hand my soul is, indeed I will proclaim
my conversion among [the idolaters] loudly."
Abu Dharr ( ) then went to the Mosque and called out at the
top of his voice, "I bear witness that there is no god but Allah and that
Muhammad is the Messenger of Allah."
The people of Makkah fell upon him and beat him very hard.
When Al-Abbas, the Prophet's uncle, saw him in that state he rescued
him and said to them, "Woe to you! Don’t you know that he belongs
to the tribe of Ghifaar, and that your merchants’ road to Syria passes
through their country?"
The next day Abu Dharr did the same thing, and they fell upon
him and beat him, and again Al-Abbas ( 4 *> ) came to his rescue.
Abu Dharr («fe) then went back home and, within a short time,
converted all the other members of the tribe of Ghifaar to Islam.
Later, after the Prophet’s hijrah to Madinah, Abu Dharr ) also
migrated there. He reached Madinah after the Battle of the Trench.
He died in Rabadhah, near Madinah in 32 A.H.
204
A.
Fill in the blanks with suitable words.
Exefefses
1 . During his early years, Abu Dharr ( «^>) achieved fame as a
2. The Ghifaar tribe lived in the Valley.
3. From his early youth, Abu Dharr appears to have been a .
4. Abu Dharr ) requested to go to to find
out about the Prophet ( M )■
5. When Abu Dharr ) went to Makkah, he went straight to the .
B. Answer the following questions.
1 . How did the members of the Ghifaar tribe earn their living?
2. Which incident in the text makes you think that Abu Dharr ( was a
seeker of the truth?
3. What teachings of Muhammad ( I) did Abu Dharr's brother bring to him?
4. Who gave refuge to Abu Dharr in Makkah?
205
*sss>
Abu Ubaidah
ibn
al-Jarraah
He was Abu Ubaidah Amir ibn Abdullah al-Jarraah. He
embraced Islam at an early period of the Islamic mission. He was
popularly known as Abu Ubaidah. He was a tall and thin man with a
wonderful face. He was very sensitive, modest and full of life and
vigour. He was not boastful but was fiercely courageous. He was
bright and sharp like the blade of a sword.
He embraced Islam after Abu Bakr as-Siddeeq ( ). Abu Bakr
himself brought Abu Ubaidah to the fold of Islam. In fact, he was
among the first followers of the Prophet ( |g ) beside his own
household.
206
Abu Ubaidah ( ^ ) went through the cruel and painful
experiences of embracing Islam in the early days of the Prophet’s
mission in Makkah. He suffered injustice, pain and rejection at the
hands of the pagan Makkans, yet he remained firm and loyal to
Allah and His Prophet (^ ).
Abu Ubaidah ( 4 ® ) was a man of youthful vigour and utmost
sincerity. He had qualities of leadership. He was the eighth person to
embrace Islam. He spent most of his time in the company of the
Prophet ( ^) and learnt a great deal about Islam from Him.
Abu Ubaidah [4k>] migrated to Ethiopia when life in Makkah
became very hard for the Muslims. He returned to Madinah along
with other believers when they heard of the Prophet’s emigration.
Abu Ubaidah (4&) was very happy to be with the Prophet (ft) again.
Abu Ubaidah’s Hardest Test
In the beginning of Ramadan 2 A.H., the Prophet ) set out
from Madinah at the head of 313 companions, assisted for the first
time by warriors from the Ansaar. His intention was to attack the
Makkan trade caravan led by Abu Sufyan, which was on its way
home from Syria. When informed of the Muslims’ approach, Abu
Sufyan turned off his caravan
toward the seacoast. He then
sent a courier to Makkah with
an urgent request for
reinforcements. His own
forces were between thirty to
seventy men. An armed force
of the Quraysh set out from Makkah, under the leadership of Abu
Jahl, to the help of their caravan.
207
The Prophet’s real objective was, from the very beginning, this
strong Makkan army. The attack on the caravan was merely bait for
the Makkans to offer open battle to the Muslims. It was in fact a plan
designed ‘to bring out the snake from its burrow’.
In any case, the Muslim army had not expected to be faced
with so strong an army. On the 1 7th of Ramadan 2 A.H., the two
armies met up near the Wells of Badr. Badr was a few days’ journey
south of Madinah, and about one day's distance from the coast. The
Muslims were greatly inferior in number and in equipment - there
were for example only two horses in their army, and only a limited
number of camels. But these drawbacks were more than set off by
their boundless courage and readiness for self-sacrifice. The Makkan
forces were completely routed and several of their most prominent
chiefs were killed. You will learn about the Battle of Badr later, Inshaa
Allah!
Abu Ubaidah ) took part in this battle. He was so fierce and
fearless that the Quraysh horsemen were too afraid to confront him.
Only one man continued chasing Abu Ubaidah
and every time Abu Ubaidah tried to
avoid him. This man was Abdullah
Al-Jarraah, his own father who was in
the enemy camp. Over and over
again, Abdullah blocked his son’s path
and wanted to kill him. Finally, when Abu
Ubaidah lost patience, he struck a fierce blow on
his head with his sword and killed him. Abu Ubaidah did not kill his
father but rather killed an enemy of the Prophet ( ^ ) and Islam.
Abu Ubaidah had a great faith in Allah. He was deeply devoted
to Islam. He had a sense of responsibility towards the Muslim
community.
208
When the Muslims were defeated in the Battle of Uhud, Abu
Ubaidah (4&) was one of the ten companions who surrounded
Allah’s Messenger (^) and bore all the arrows, spears and blows
aimed at the Prophet ( ^ ).
Because of Abu Ubaidah’s sense
of modesty and loyalty, the Prophet
( ) said about him, "Every nation has
an Ameen (trustworthy man), and the
Ameen of this nation is Abu Ubaidah
ibn Al-Jarraah." (Ai-Bukhaaree)
Umar ibn al-Khattab ( )
appointed him as Commander-in-Chief of the Syrian campaign.
Later he became governor of Syria. He died there from plague in
18 A.H. at the age of fifty-eight. He was one of the ten to whom
Allah’s Messenger ( ^ ) had announced in their lifetime that they
would enter Paradise.
209
A.
Fill in the blanks with suitable words.
1 . ( ) brought Abu Ubaidah ) to the fold of Islam.
2. Abu Ubaidah ( ) was one of the ten companions who defended and
supported the Prophet ( ^ ) in the Battle of .
3. Umar ( ) appointed him as of the Syrian campaign.
B. Answer the following questions.
1 . Mention a few qualities of Abu Ubaidah (<^,).
2. Who was Abdullah Al-Jarraah? Why was he pursuing Abu Ubaidah? What
was the result?
3. What do you know about Abu Ubaidah and Paradise?
210
/
Bilal ibn Rabaah ( ) was an
Ethiopian slave. He belonged to some
people of the tribe of Banu Jumah. He
was known for his hard work and loyalty
to his master Umayyah ibn Khalaf, a
leader of his tribe. He was one of the
very early converts to Islam. He was tortured mercilessly by his master
until Abu Bakr (^) bought him and freed him.
When Allah’s Messenger (^|) began preaching Islam, Bilal was
so deeply moved by the wonderful character of the Prophet ( ^ )
and the remarkable teachings of Islam he was calling to that he
decided to embrace this new religion. In fact, he was the first slave
to become Muslim in the history of Islam.
His master Umayyah was a cruel man who hated Islam and
subjected Bilal to different kinds of torture to make him reject Islam.
Bilal (4H however, remained
steadfast in his belief in Allah,
the One. Umayyah would order
his men to take him naked to the
desert at the hottest times of the
day and throw him on the
scorching sand. He would also
order them to put a heavy rock
on his chest so he would reject
211
belief in Allah. But Bilal { 4 & ) would simply say, "Ahad, Ahad", which
means Allah is One. Sometimes, the disbelievers would also put a rope
around his neck and the street boys would drag him through the
alleyways and even across the hillocks of Makkah. This made Abu
Bakr (<#>) to buy him and give him his freedom.
Bilal emigrated to Madinah where he immediately received a
warm welcome from Sa’d bin Khaithamah ( 4 & )■ He afterwards lived
in the house of Abu Bakr ( ) where, like other members of the
household, was attacked by the fever, then raging in Madinah.
It was Bilal ( ) who was the first companion to call adhan in
Islam. The Prophet ( H ) appointed him his mua’dh-dhin.
Bilal ( ) became one of the closest
companions to the Prophet ( % ) and took
part in all the campaigns of the Prophet
( It )■ Once in the Battle of Badr, he came
face to face with his former cruel master
Umayyah ibn Khalaf and challenged him.
They fought fiercely, and finally Bilal killed
Umayyah. Abu Bakr ( ) exclaimed, "O
Bilal, how sweet Allah’s Justice is!"
He remained with Abu Bakr until the latter’s death. Then he took
part in the Syrian wars and died of plague, sixty and odd years old, in
Damascus in 18 A. H.
Once Bilal ( ) said to Abu Bakr ( 4 ® ). "If you have brought me
for your own sake, keep me for yourself; but if you have brought me
for the sake of Allah, then let me work in the Cause of Allah." Bilal
made this request after the Prophet’s death. He wished to go forth to
war, but Abu Bakr implored him not to leave him, as he was old and
needed Bilal’s services. So Bilal ( 4 ® ) remained in Madinah until Abu
Bakr ( ) died. Afterwards, he requested Omar (<4&) to let him go.
212
In the beginning, Omar (4&) was reluctant to give him permission
because he considered Bilal’s services indispensable. So Bilal
suggested another companion as his successor. Omar (4&) accepted
this and allowed him to go.
Omar (^) used to say about Bilal ( 4k > ), "Abu Bakr is our master
and he freed our master."
nn
Exemes
A. Fill in the blanks with suitable words.
1 . Bilal ibn belonged to some people of the tribe of .
2. Bilal's master was .
3. Bilal died in .
4. The Prophet ( H ) appointed Bilal ( ) his .
5. Bilal ( 4b ) took part in all the of the Prophet ( n ).
B. Answer the following questions.
1. Who was Bilal (^)?
213
Write how Umayyah tortured Bilal
3. Why was Bilal ) the Prophet’s mu’adh-dhin?
4. Abu Bakr ) exclaimed, "O Bilal, how sweet Allah’s Justice is!" Why do
you think he said this?
5. Who freed Bilal ( ) from slavery?
214
gutllSjJMI
Surat Al-Alaq
(The Clinging
Substance)
.jj 7
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/ ^ // ^ 'c / ^ j>/// y iv ^ / ,/ ^ /^v ^ v
C^p c£ J jt .J jo^S ^p <^£_y3ii b
>/ . < > ^rr
!<loLj pjuls
Ill l Uili) <d) jj
4j
>JU^
215
In the Name of Allah, Most Kind, Most Merciful
1 . Read in the Name of your
Lord Who created,
2. Created man from a
clinging substance;
3. Read, and your Lord is Most
Generous,
4. Who taught by the pen,
5. Taught man that which he
did not know.
6. No, but truly man is arrogant,
7. He thinks that he needs no help (Allah’s);
8. Surely, to your Lord is the return.
9. Have you seen the one who prevents,
1 0. A servant from performing prayer?
1 1 . Have you seen if he is rightly-guided,
1 2. Or enjoins righteousness?
1 3. Have you seen if he denies and turns away?
1 4. Does he not know that Allah sees?
15. But no, if he does not stop, We will surely drag him by his
forelock,
1 6. A lying, sinful forelock;
1 7. Then let him call on his associates;
1 8. We will call the angels of punishment.
1 9. No! Do not obey him. But prostrate yourself and draw closer [to
Allah]!
216
This surah was revealed in Makkah and consists of nineteen
verses. There is no doubt that the first five verses of this surah were the
first revelation of the Qur’an. These verses were revealed in the month
of Ramadan, thirteen years before the hijrah. Allah’s Messenger ( )
was then forty years old. At that period of his life, solitude became
dearer to him, and he used to withdraw into a cave in Mount Hira
near Makkah for devotion and worship.
One night Angel Jibreel ( ) suddenly appeared to him and
said, "Read." The Prophet ( ^ ) at first thought that he was expected
to read actual script, which, being unlettered, he was unable to do;
so he answered, "I cannot read." The Angel seized him and pressed
him to himself until all strength went out of him. Then he released him
and said, "Read." The Prophet ( ^ ) answered, "I cannot read." Then
he seized him again and pressed him to himself until all strength went
out of him, then he released him and said, "Read!" to which, again,
the Prophet ( ^ ) answered, "I cannot read."
Then he seized him and pressed him a third time,
then he released him and said, "Read in the
Name of your Lord Who created; created man
from a clinging substance; read, and your Lord
is Most Generous, Who taught by the pen,
taught man what which he did not know."
Verses 6 to 1 9 were revealed at a later date.
The verses of the surah other than the first five verses, according
to most Qu'ran scholars, refer to Abu Jahl. He was the Prophet’s
bitterest enemy who persistently tried to prevent the Prophet ( jjjjg )
and his followers from praying to Allah before the Ka’bah. They
however, apply to anyone who attempts to deny to Muslims their
lawful right to offer the prayers to Almighty Allah.
217
Another important point to note in this surah is its reference to
reading and knowledge in Islam. The command to read was the first
revelation that the Prophet ( $|) received.
Both the Qu'ran and the Sunnah are full of commands to seek
knowledge. The Prophet ( H ) stressed the value of knowledge on
various occasions.
“Allah makes the way to Paradise easy for him who pursues the
path in search of knowledge.” (Al-Bukhaaree and Muslim)
"The superiority of the learned man over a mere worshipper is
like the superiority of the moon when it is full over all the stars.
(At-Tirmidhee)
"Search for knowledge is a duty imposed on every Muslim, man
and woman." (ibn Majah)
Human ability to learn is one of Allah’s great mercies to us; it is
also one of the ways He has honoured us above all other creatures.
And the most important knowledge is that which we can learn from
the Qur’an and the Sunnah of the Prophet ( ^|).
Allah the Almighty commanded the Prophet ( to pray to Him
wherever he wished and not to worry about Abu Jahl and his likes,
because Allah would protect him and defend him against the
people.
Whenever the Prophet ( ^ ) recited this surah to the end, he
would prostrate.
218
A.
Fill in the blanks with suitable words.
1 . Surat Al-Alaq was revealed in .
2. It consists of verses.
3. At the time of the first revelation, the Prophet ( H ) was years old.
4. The command to was the first revelation that the Prophet
( M ) received.
B. Answer the following questions.
1 . According to Qur’an scholars, who do the verses 6-1 9 particularly refer
to? Who does it generally refer to?
2. Describe the relationship that Surat Al-Alaq has with learning, in the light
of the Prophetic sayings.
219
C. Think-up
What is special about Surat al-Alaq?
D. Memorisation
Learn this surah by heart.
220
Talhah ibn Ubaidillah ( )
embraced Islam at about the same
time as Abu Bakr as-Siddeeq ( -sfe > ).
He went with Abu Bakr to the
Messenger of Allah ( H ) who laid
Islam before him and recited some
verses of the Qu'ran. Talhah
embraced Islam instantly. In fact, he was one of the ten companions
who were given the good news of Paradise by the Prophet ( ijjg ) and
the first eight people to embrace Islam.
Talhah’s family was shocked at the news that their son had
embraced Islam. His mother suffered the most. Talhah was a man of
noble character. He had qualities of leadership. His mother wanted
him to become a leader of his community. She thought all her hopes
were shattered, because of Talhah’s acceptance of Islam. She,
however, was determined to turn him away from Islam.
221
All the people of his tribe attempted to make him leave his new
faith, but Talhah («|b) was very firm. After having tried all methods of
persuasion, the people of his household turned to force to make him
change his mind. They began to
persecute him. They tied his hands to
his neck with a rope. They pushed him
and beat him. Talhah (^) suffered
many cruelties at the hands of his own
people because of his resolve to follow
Allah’s Messenger ( ^ ). Torture and
persecution made Talhah’s devotion
to Islam and Allah’s Messenger more
and more intense.
Ten days before the Battle of Badr, he was sent by the Prophet
( M )- together with Sa’eed ibn Zayd (dk > ), to a secret military mission
to the confines of Syria. He returned too late to take part in the Battle
of Badr.
The Battle of Uhud
During the Battle of Uhud, Talhah («|b) fought hard for the
Prophet’s life. He subsequently participated in all the campaigns led
by the Prophet (s|g).
At one point, during the Battle of Uhud, the Muslim army
became very confused. But some companions firmly stood by the
Prophet (^). They protected him from the army of the Quraysh. One
of them was Talhah ibn Ubaidillah. When the Prophet ( ^ ) became
exposed to the Quraysh fighters, he was defended by a small group
of men and women who shielded him with their own bodies against
222
the swords, spears, arrows and
blows of the enemy. These
included the celebrated Muslim
woman Nusaybah bint Ka’b ( )
and such brave Muslims as Sa’d
ibn Abee Waqqaas ( ), Ali ibn
Abee Talib ( ), Umar ibn
al-Khattab (<4b). Talhah ibn
Ubaidillah (4&) and others. Muslims
were put up to flight and the enemy killed many of them. It was a
day of trial and testing in which Allah honoured several Muslim
fighters with shahaadah (martyrdom). The enemy attacked the
Prophet ( ) who was hit with a stone and fell on his side; one of his
teeth was broken, his face bruised, and his lower lip injured. The man
who wounded him was Utbah ibn Abee Waqqaas. The blood began
to run down his face. He began to wipe it along while saying, "How
can a people prosper who have stained their Prophet’s face with
blood while he calls them to their Lord?"
The first man to recognize the Prophet ( ) after the rout when
men were saying "Allah’s Messenger ( ) had been killed" was Ka’b
ibn Malik. The Prophet ( ^ ) was accompanied by Abu Bakr, Umar,
Ali, Talhah and others. They took him up towards the narrow valley.
Allah’s Messenger ( H ) made for a rock on the mountain to climb it.
He had put on two coats of mail, so when he tried to get up he could
not do so.
Talhah saved the Prophet’s life by intercepting an arrow aimed
at the latter with his naked hand. Then he bore the Prophet (^ ), who
himself was wounded, on his shoulders out of the thick of the battle
and up the hill.
223
Talhah (4&) was bleeding. Abu Bakr [4k>) later saw that Talhah
had received on that day seventy wounds. The hand of Talhah that
had saved the Prophet ( M ) was withered. He lay unconscious in a
hole.
After that day, the Prophet ( ^ ) used to say, "Whoever desires
to see a martyr (a shaheed) walking on the earth let him look at
Talhah."
The Prophet (^g) remained pleased with Talhah until his death.
During the Battle of the Camel (36 A.H.), when Talhah ( ) was
sixty-two or sixty four years old, he was blessed with martyrdom, for
he was killed by a man called Marwan ibn al-Hakam.
ses
A. Fill in the blanks with suitable words.
1. Talhah ( ^ ) accepted Islam at about the same time
as ( 4 ^-jb ).
2. The first person to recognize the Prophet ( % ) after the rout
was .
3. Talhah had received more than wounds during the
Battle of .
4. Talhah ( 4&) died during the Battle of the .
224
B. Answer the following questions.
1 . Who was most affected by Talhah’s acceptance of Islam?
2. How did Talhah’s household persecute him?
3. Why did Talhah not take part in the Battle of Badr?
C. Think-up
1 . Talahah ibn Ubaidillah ( 4 * ) was one of the ten companions to whom the
Prophet ( H ) gave the good news of Paradise. Who are the others?
2. Explain the word 'shahaadah’.
225
Umm Sulaym*
Her real name was, according to some authorities, Rumaylah,
and according to others, Sahlah and Maleekah. She was also called
Umm Sulaym, which was her kunyah. She was the daughter of
Milhaan ibn Haraam, a prominent member of Banu an-Najjaar who
were closely associated with the Prophet’s house and family.
Umm Sulaym’s first husband was Malik ibn an-Nadhr. She bore
him Anas, the famous companion of the Prophet (^). She embraced
Islam at an early period, while her husband remained a disbeliever.
After his death, she received a marriage proposal from Abu Talhah,
but she refused because he was an idolater. However, when he
embraced Islam, she readily consented to marry him. She regarded
his acceptance of Islam as her only dowry (mahr).
Umm Sulaym ( tfb ) had an unusually strong personality. She had
the determination and a will of a man. She accepted the call to
Islam independently of her husband, Malik ibn an-Nadr. He was, it
seems, not aware of the upheaval taking place around him in
Madinah as a result of the coming of the Prophet ( ^ ).
226
Umm Sulaym ( & ) was a very brave woman. She was a staunch
Muslim fighter. She took part in several of the Prophet’s campaigns.
In the midst of the fight, she would attend to the wounded and give
water to the warriors, she would fight if necessary. She
took part in the Battle of
and in the Battle of
Hunayn she was
seen carrying a
dagger. When
asked about the
weapon in the
presence of the
Prophet ( H ), she
answered that she might
have to defend herself if one of the
disbelievers tried to harm her. Allah’s Messenger ( ^ ) smiled on
hearing her reply. He remarked that Allah had taken care of that.
Umm Umayr ( %> ) was high-minded. When Abu Umayr, one of
her children from Abu Talhah ( ). died, she behaved in a very
brave manner. She did not break the sad news to her husband when
he came back home. She acted as if nothing had happened. She
served him his dinner and let him relax. Later on that night, she asked
him, "If a person entrusted another one with something and then he
came to claim it, should he return the trust?" Abu Talhah replied,
"Certainly, he should return it gladly." Then she told him about the
death of their son whom Allah had taken back after He had
entrusted him to their care. When he told this to the Prophet ( ), the
Prophet ( ^ ) prayed for them, and they had another son, Abdullah,
who had ten sons, all of whom learned the whole Qu'ran by heart
and learned religious knowledge from him.
227
When the Prophet ( ) came to Madinah, she said to him, "O
Allah's Messenger, here is Anas to serve you." Anas, who was at that
time ten years old, served the Prophet ( % ) for ten years until he
passed away. Anas then came to be known as 'the servant of Allah’s
Messenger ( )'.
Once, she requested the Prophet ( ^ ), "Anas is your servant.
Pray for him." The Prophet ( ^ ) prayed, "O Allah ! Give him a lot of
wealth and children and bless anything that You give him." Anas
(^) lived on to a very advanced age. He was (according to various
accounts) somewhere between 97 and 1 07 years old when he died
in around 91 - 93 A.H.; he also became very rich and had scores of
descendants.
Allah’s Messenger ( H ) praised Umm Sulaym’s ( ) merits and
sincere devotion to Islam on several occasions. Umm Sulaym ( ($?_> )
sailed with the Muslim army, which invaded Cyprus, during the reign
of Mu’aawiyah ibn Abu Sufyan. She is buried in Cyprus.
228
A
1 Umm Sulaym’s first husband was
2 Her second husband was
3 Her father was
4 She belonged to the tribe of
5 Anas ton Malik served
B. Answer the following questions.
B
a Abu Talhah ( )■
b Banu an-Najjaar.
c Malik ton an-Nadhr.
d the Prophet ( 3jt) for twelve years,
e Milhan ton Haraam.
f the Prophet ( H) for ten years.
1 . What was Umm Sulaym’s real name?
2. Why did Umm Sulaym ( ) refuse to marry Abu Talhah?
3. What was Umm Sulaym’s unusual dowry?
229
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4. Mention an incident from the life of Umm Sulaym ( ) that brings out her
high-mindedness.
5. Write a short note on the bravery of Umm Sulaym ( &).
C. Think-up
How do we know that the Prophet ( ) honored Umm Sulaym ( %, )?
230
Surat Al-Bayyinah
(The Clear
Evidence)
231
In the Name of Allah, Most Kind, Most Merciful
1 . Those who disbelieved among
the People of the Book and
the mushrikoon would not
leave (their disbelief) until clear
evidence came to them:
2. A Messenger from Allah
reciting purified pages,
3. Containing correct and
straight laws;
4. Those who were given the
Book did not divide into sects until after clear evidence came
to them;
5. They were not ordered to do anything but to worship Allah,
devoting themselves sincerely to Him alone, as straight and true
believers, and to perform salah and give zakah; and that is the
correct religion.
6. Indeed, those who disbelieve from among the People of the
Book and the mushrikoon will be in the fire of Hell, remaining in
it forever; they are the worst of all creatures.
7. Indeed, those who believe and do righteous actions - they are
the best of all creatures;
8. Their reward with Allah will be the gardens of Eden underneath
which rivers flow. They will abide there forever. Allah will be
pleased with them and they with Him; that is for whoever fears
his Lord!
232
Whereas some Qur'an scholars believe that this surah belongs
to the Madinah period, many others regard it as a late Makkan
revelation. The key word by which it is named is found at the end of
the first verse.
This surah describes the difference between the true believers
and the disbelievers. The ‘clear evidence’ is the Qur'an. The term
‘People of the Book’ is used in the Qur'an to denote the Christians
and the Jews, who had been given holy books: The Tawrah which
was given to the Jews and the Injeel which was given to the
Christians. Many changes, additions and deletions have crept into
these books. Only the Qur'an, the final revelation from Allah to His
Messenger Muhammad (Sjjg), remains intact.
The mushrikoon are those who commit shirk, by associating
others with Allah in worship. They include the idolaters and the fire
worshippers among the Arabs and non-Arabs.
The surah mentions the reward of the true believers in the
hereafter because of their belief in Almighty Allah and their good
actions that are pleasing to Him. It also mentions the punishment of
the disbelievers in Hellfire because of their disbelief and rejection of
the truth.
233
A. Answer the following questions.
1 . Where does the surah get its name from?
2. What does the term 'the People of the Book’ denote?
3. What does this surah describe?
4. What does 'clear evidence’ mean?
5. What does the word 'mushrikoon' mean?
B. Memorisation
Learn this surah by heart.
234
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0 0
Islam and
Science
The story of Islam would remain incomplete without looking at
all it has brought to the whole world, both in the past and today in
terms of sciences, art, literature, civilization and culture. In fact, the
world, particularly the western world, owes a great deal to Islam.
Muslim thinkers were very keen to learn from what others outside
Islam had discovered. When Islam spread outside Arabia, the
learning of the Greek philosophers and scientists in the Byzantine
lands - that of Iran and the Hindus of India - all were open to them.
Islamic sciences, that is, the sciences developed by Muslims
from the second Islamic century onwards, certainly represent one of
the great achievements of the Islamic civilization. For some seven
hundred years, from the second to the ninth Islamic centuries, the
Islamic civilization was the most productive of all civilizations in the
field of sciences - ranging from medicine to astronomy. Let us begin
with the fields of mathematics and sciences.
235
Mathematics and Other Sciencific Fields
Muslims made remarkable contributions to various fields of
mathematics.
In the field of arithmetic, the most important achievement of
Muslims was the adoption of the Sanskrit numerals. The numerals we
use today came from the Sanskrit of India. These were taken over by
the Arabs who actually introduced the
system of numerals to the western
world when the Arabs ruled Spain.
Before then, Europe had used Roman
numerals. It was thanks to the Arab
mathematicians that the various
branches of mathematics and all the
sciences that depend on it began to
develop in Western Europe.
The Greeks had done most of the
advanced scientific work in the world
at that time. But one thing had kept them back. They had a very
clumsy way of writing numerals, using letters of the alphabet and they
could not express fractions in a convenient way. Trying to do written
sums with these Roman numerals was clumsy. Moreover, neither the
Greeks nor the Romans had a zero symbol. The Europeans then learnt
the new system from the Arabs, which is why, in English the system is
called the Arabic numerals.
Major advances in the field of science include the perfection of
the decimal system and the development of algebra and
trigonometry. Trigonometry is the branch of mathematics that deals
with the relationship between the sides and angles of triangles.
Outstanding among Muslim mathematicians was also the astronomer
Umar Al-Khiyyam who improved the calendar.
236
Algebra, which comes from the
Arabic word 'al-jabr 1 , is something
else which came to Europe
from the world of Islam. The
term 'al-jabr' actually means
‘making good what is broken, filling
in something which is complete.’ The English word algebra that
comes from the Arabic word 'al-jabr' was used in the title of a
textbook written by an Arab scientist in Baghdad in about 825 CE. His
name was al-Khawaarizmee (died 846 cej.
One of our great needs is to be able to measure accurately.
The Arab Muslim scientists made great progress in this field. Each day
and night Muslims needed to know the direction of Makkah (the
qiblah) to be able to perform the five daily prayers in the right
direction. Again, the engineers had to
know the direction of the qiblah to place
the mihrab in the right position in
mosques. Muslims developed special
instruments and used them in the Islamic
world to help in this field. The need to
find the direction of Makkah for the
purpose of prayers gave Muslims an
interest in astronomy from the earliest
times.
Astronomy is the scientific study of the universe and the objects
that exist in space such as the sun, the moon, the stars and the
planets. An astronomer is a person who studies astronomy. The
world’s first time observatory was established at Maraghe in
Azerbaijan by Halagu, son of Chenghis Khan in 1 259 CE. Here a
team of several astronomers made regular observations. Massive
237
observations can also be seen at Samarqand - fifteenth century. It
was the Arab Muslim traders who taught the Western Europeans how
to keep popular accounts.
Several Arabic-based words commonly used in English testify to
the special influence the Arabs had on scientific thinking: words like
alchemy, almanac, admiral and zero.
Arab Muslim scholars translated scores of learned works from
Greek and Latin into Arabic. In this way, the works of such great
thinkers as Aristotle, Plato, Socrates or Euclid were preserved.
The story is long and interesting. In fact, the full impact of Islamic
sciences (the sciences developed by early Muslims) upon Western
science has not really been fully appreciated by the general public
as it deserves to be.
Medicine
Allah’s Messenger
($H) said, "Allah has not
sent down a disease
except that He has also ^
sent down its
CUre."(AI-Bukhaaree)
He also said, "Every illness has a cure, and when the (proper)
cure is applied to the disease, it is cured with the permission of Allah,
the Exalted and Glorious." (Muslim)
The guidance of the Prophet ( ) fired the imagination of
Muslim scientists. So medicine occupied the attention of many
Muslim scientists over the centuries. This is still alive today in Islamic
medicine in some countries.
In the field of medicine, early Muslims concentrated on the use
of drugs and herbs rather than surgery. They also knew about the
238
importance of dieting, the climate and mental strain in having an
effect on the health of patients. Muslims set up public hospitals with
trained, permanent staff, where doctors and scientists could study
and do research.
Ibn Sina (died. 1037 CE) wrote a medical
encyclopedia and described how epidemics
spread. He was called 'the prince of physicians' in
the West. His book The Canon is the most
famous book in the history of medicine.
Ar-Raazee (d. 925 CE) was the first scientist who told
the difference between smallpox and measles.
Muslim doctors became great experts in treating
eye diseases. Muslim scientists made important S F G N J
advances in optics and the treatment of eye i m etc
illnesses.
Ibn An-Nafees discovered the minor circulation of the blood
before Michael Servetus who had been credited with it for a long
time!
239
A. Fill in the blanks.
1 . It was the who introduced the system ot numerals.
2. The word ‘algebra’ comes from the Arabic word .
3. The real credit for discovering the minor blood circulation goes to
4. was called the ‘prince of physicians.’
5. Ar-Raazee differentiated between the diseases of
and
B. Answer the following questions.
1 . What different areas did Islam contribute to?
2. Mention Islam’s contributions to various fields of mathematics.
240
3. What did the Greeks lack in spite of their advanced scientific work?
4. Why are the ‘Arabic numerals’ named as such?
5. How did Islam encourage Muslim contribution to astronomy and
medicine?
241
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