1

Introduction to the Qur’ān

The word Qur’ān is a noun. It has two literal meanings: To read or recite and to collect. By
technical definition, it is “the Word of Allāh that has been revealed to the Messenger
Muḥammad, written down in the Scribes of ‘Uthmān and came to us by a continuous chain
of a large number of transmitters (tawātur).”
Preservation of the Qur’ān:
The Qur’ān is the only Book that is present on the globe in its pristine originality. It is safe
in all respects and is not liable to change. Allāh the Almighty took its responsibility
Himself. He says: “Indeed, it is We who sent down the Reminder and indeed, We will be
its guardian.” Its revelation spans from 610-632 AD. It has been preserved by recitation,
memorization and writing. Not only its text but its language is also safe, which is spoken
in about 25 countries of the world. Allāh the Almighty claims about His Book: “None can
change His Words.”
Contrary to the Qur’ān, the other Divine Books had gone through deterioration during their
history due to loss of original text, mistranslation and errors. Torah was revealed in Hebrew
around 1300 BCE. Different authors wrote down the earlier text over a number of centuries.
Then, it suffered destruction the enemies used to burn it whenever they attacked the Jewish
communities. Its language was also considered dead by the end of the 2nd century AD. The
Jews, therefore, rely on these main sources. Septuagint: This is Greek version of the Old
Testament translated by 72 Jewish scholars in the 3rd century BCE. The Masoretic text:
An authoritative version of the Hebrew Bible codified by a group of Jewish scholars around
the 9th century AD. Dead Sea Scrolls: The seven cloth-wrapped scrolls that were
discovered during 1947-1956 hidden in jars in Qumran caves of the West Bank, an
archaeological site near the Dead Sea. These are probably the oldest Hebrew manuscripts
that are about 1200-1000 years older and include every book of OT except the Book of
Esther.
Injīl (Gospel) was revealed in Aramaic, the native language of Jesus Christ. However, the
language disappeared as the Arameans themselves disappeared. The Gospel given to Jesus
was one, but now there are four gospels in the NT that were written during 60-100 AD by
Mark, Matthew, Luke and John. These books represent biographical account of Jesus
Christ, not the direct Word of God. The Christians usually refer to their main source known
as Vulgate: It is a Latin translation of the Bible translated by St. Jerome in the 4th century
AD. This Latin version became the official Bible of the Roman Church in the 16th century
Inimitability of the Qur’ān:
The Holy Qur’ān is no ordinary Book given to the Prophet of Islam (peace be upon him).
It is unique, distinct, unchallengeable and inimitable. Allah Almighty challenged those who
doubted its divine nature to bring the like of it, or the like of its ten surahs or even a single
surah. But they were not able to do this.
By definition, “Miracle (mu‘jizah) is an extra-ordinary act performed by a Prophet as claim
to his prophethood that renders the opponents incapable of doing it.” It is an expression of
God’s Power and Might evident in His Prophet. The Qur’ān is also a mu‘jizah because it
 2

is an extra-ordinary speech produced by a man who remained Unlettered (Ummi) for forty
years among his compatriots. He put it forward as a claim to his prophethood and
challenged his opponent to imitate it if it is non-divine.
Causes of the Inimitable Nature of the Qur’ān:
1. Unique Literary Style and Form:
Arabs were aware of their literary forms of poetry and prose. But when the Qur’ān was
revealed, they learned that it was different from their style and form. It had its own unique
excellence in its imagery, symbolism, parallelism, similes, metaphors, and other literary
devices. It is an independent genre in its own right. Even the pagans of Makkah used to
accept its supremacy in their private talks. Walīd b. Mughīrah said: “He (Muḥamamd) is
not a soothsayer (kāhin) because his Speech does not contain their rhyming. He is not a
poet as we know all varieties of poetry.” ‘Utbah b. Rabī ‘ah said to his fellows: “I have
heard a Speech that none has ever heard. That is no poetry, no magic, or story-telling.”
2. Eloquence of the Qur’ān:
Faṣāhat means a clear speech which is fluent, persuasive, expressive, articulate, lucid, and
vivid. Balāghat means eloquence. It is a faculty that enables a person to compose language
suitable to the exigency of the case with eloquence. It is the skilful use of expressive
language. The Holy Qur’ān has both these qualities. Its words and verses all are fluent in
reciting and clear in meaning. This Speech is addressed according to the exigency of the
case. It uses a number of literary that are set within a historical, cultural, intellectual, and
psychological context. These elements combine with each other in the Qur’ān in different
ways that produce its unique character.
3. Effective and Persuasive Diction:
The Qur’ān situates words to produce the desired communicative result and set up rhythms
and sounds in order to heighten the impact of the message and enhance the psychological
effect. It ab sdnuoin phonetic devices that construct an emotive and powerful image and
describes events as though they were happening in front of the reader. Moreover, themes
like hope and fear, clemency and curse, forgiveness and retribution, vary in the text in
variable tones producing persuasive effect on the hearts. Hence, ‘Umar b. al-Khaṭṭāb,
Ṭufayl al-Dawsī and Anīs al-Ghiffārī (Allāh be pleased with them) accepted Islam by
listening to it.
4. Absence of Disparity and Contradiction:
Although the Qur’ān was revealed gradually over a period of about 23 years, but there is
no disparity and contradiction in its verses regarding their rhetoric and eloquence, logic
and arguments, admonitions and warnings, and facts and beliefs. However, an apparent
disparity might be found in the Qur’ānic verses regarding aḥkām (legal rulings) because
abrogation (naskh) exists in legal matters. This means that a previous ruling has been
changed with a new ruling. For instance, liquor (khamr) was drunk in the beginning and it
was prohibited only before offering prayer: Later, a complete ban on liquor appeared in the
3 AH. Both verses regarding this matter are present in the Qur’an and seem to contradict
each other; but in fact, the later ruling abrogates the previous ruling.
 3

5. News of the Unseen:

Another feature of the imitability of the Quran is the news of the unseen given by it. It
gives its readers news of the past, future and also reveals secrets. For example:
a) Surah Kahf was revealed in reply to the questions asked by Quraysh.
b) Surah Rūm prophesized in the starting verses: “The Romans have been defeated in
the nearer land; but they, after their defeat will be victorious within a few years.”
Hence, after about seven years Romans gained victory over the Persians.
6. Revelation of Facts:
The Qur’ān is a fact-revealing Book. Some examples are given below:
a) Allāh the Almighty told about the Pharaoh: “So today We will save you in body
that you may be to those who succeed you a sign.” In 1881, some ancient Egyptian
mummies, including mummy of Moses’s Pharaoh, were discovered and preserved
in Cairo.
b) The possibility of journey to the moon was mentioned in the Qur’ān: “And by the
moon when it becomes full that you shall journey on from plane (earth) to plane
(moon).” The first landing on moon occurred on July 19, 1969.
7. Treasure of Knowledge and Wisdom:
The Qur’ān has a universal appeal and it guides the humankind. Its teaching is
comprehensive and includes matters of this life and the Hereafter. Allāh says: “This is a
declaration for mankind, a guidance and an admonition to those who ward off (evil).” It
also includes knowledge of everything as the verse says: “And We have sent down to you
the Book as an exposition of all things.” It is not limited to one discipline of knowledge,
rather it provides fundamental rules and essential principles of all disciplines.
 1

Surah Al-Baqarah (The Cow)

Surah Al-Baqarah is a madani surah. It consists of 286 verses and 40 sections.

ُ ّٰ ُ ُ ُ ُ ُ ُ ّٰ ‫ل ِ ّٰل ِہ ما فی الس ّٰم‬

‫ضؕ و ِان تب ُدوا ما فِی انف ِسکم او تخفو ُہ یُحا ِسبکم ِب ِہ الل ُہؕ فیغ ِف ُر ل ِمن یشٓا ُء و یع ِذ ُب‬ِ ‫ر‬‫ا‬‫ال‬ ‫ی‬ِ ‫ف‬ ‫ا‬‫م‬ ‫و‬ ‫ت‬
ِ ‫و‬ ِ
ُ ّٰ
﴾۴۸۲﴿ ‫من یشٓا ُءؕ و الل ُہ عل ّٰی ک ِل شی ٍء ق ِدیر‬

“To Allah Almighty belongs all that is in the heavens and all that is on the earth, and
whether you disclose what is in yourselves or conceal it, Allah Almighty will call you to
account for it. Then He forgives whom He wills and punishes whom He wills. And Allah
Almighty is able to do all things.” (2: 284)

Explanation::
1. This verse tells that the ownership of the heavens and earth belong to Allah. He has the
perfect watch and control over them.

2. It also states that Allah will hold His servants accountable for what they do and even of
what they conceal in their hearts. This commandment was hard on the Companions because
they had no control over passing thoughts of hearts. They complained to the Messenger
(peace be upon him) and he said: You should say “We hear and we obey, and we seek Your
forgiveness, O our Lord, and the Return is to You.” When they said this, Allah Almighty
sent down the next verses 285 & 286 of this Surah. He said: “Allah Almighty burdens not
a person beyond his scope.” This explains that a person would not be held accountable for
passing thoughts of hearts because they are beyond their strength.

3. It also says that Allah has authority over all things. He might forgive a sinner whom He
wills and He might punish a righteous whom He wills.
ُ ُ ُ ّٰ ُ ُ ُ
‫ّٰامن الر ُسو ُل ِبما ان ِزل ِالی ِہ ِمن ر ِبہ و ال ُمؤ ِمنونؕ کل ّٰامن ِبالل ِہ و مل ِئک ِتہ و ک ُت ِبہ و ُر ُس ِلہؕ لا نف ِرق بین اح ٍد ِمن‬
ُ ُ ُ
﴾۴۸۲﴿ ‫ر ُس ِلہؕ و قالوا س ِمعنا و اطعنا ۫٭ غفرانک ربنا و ِالیک الم ِصی ُر‬

“The Messenger believes in what has been sent down to him from his Lord and (so do) the
believers. Each one believes in Allah Almighty, His Angels, His Books, and His
Messengers. (They say,) “We make no distinction between one another of His
Messengers.'” And they say, “We hear, and we obey, (We seek) Your forgiveness, our
Lord, and to You is the return (of all).” (2:285)
 2

Explanation:
1. The verse mentions the fundamental beliefs of Islam. Four of them are directly
mentioned. Each believer has to believe in Allah, the Messengers, the Books and the
angels. “To You is the return” implies belief in the Hereafter also.

2. Further, the believers believe in all Prophets and Messengers. They do not believe in
some of them and reject the others.
3. The last part quotes the statement of the Companions of the Prophet (pbuh) when they
asked him about the accountability of the passing thoughts of hearts.
ُ ّٰ
‫لا یُک ِل ُف الل ُہ نف ًسا ِالا ُوسعہاؕ لہا ما کسبت و علیہا ما اکتسبتؕ ربنا لا تؤا ِخذنا ِان ن ِسینا او اخطاناؕ ربنا و لا‬
ُ
‫ و‬ٝؕ‫ و اغ ِفر لنا‬ٝ ‫تح ِمل علینا ِاص ًرا کما حملتہ علی ال ِذین ِمن قب ِلناؕ ربنا و لا تح ِملنا ما لا طاقۃ لنا ِبہؕ و اع ُف عنا‬
ّٰ
﴾۴۸۲﴿ ‫انت مول ّٰىنا فان ُصرنا علی القو ِم الک ِف ِرین‬ٝ‫ارحمنا‬

“Allah Almighty burdens not a person beyond his scope. He gets reward for that which he
has earned (of good) and he is punished for that which he has earned (of evil). “Our Lord!
Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that
which You did lay on those before us, Our Lord! Put not on us a burden greater than we
have strength to bear, Pardon us, And grant us forgiveness, Have mercy on us, You are our
Helper, And give us victory over the disbelieving people.” (2:286)

Explanation:
1. The verse says that Allah Almighty does not ask a soul what is beyond its ability. This
verse explains the ayah that worried the Companions (And whether you disclose what is
in yourselves or conceal it, Allah Almighty will call you to account for it). This indicates
that Allah Almighty will only punish His servants for what they are able to protect from.
They will not be punished for their passing thoughts because they cannot protect them from
it.

2. The verse also tells that each soul is accountable for his deeds. It will be rewarded for
his good actions and punished for his evil deeds. However, what has been mentioned here
is not against the Law of Intercession, which has been told in another verse of Surah
Baqarah: “Who is he that can intercede with Him except with His permission.”

3. There are three supplications for forgiveness mentioned in the verse because those who
commit error need three things: He should forgive them for what is between Him and them;
and that He should conceal these errors from His other servants; and that He should grant
them immunity from further error.
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Surah Al-Hujurat (The Private Apartments)

Surah al-Hujurat is a Madani surah which consists of 18 verses and 2 sections.
ّٰ ّٰ ُ ّٰ ُ ُ ُ
﴾۱﴿ ‫ٰۤیایہا ال ِذین ّٰامنوا لا تق ِد ُموا بین ید ِی الل ِہ و ر ُسول ِہ و اتقوا اللہ ِان اللہ س ِمیع ع ِلیم‬

“O you, who have believed, do not go in advance of Allah and His Messenger, and fear
Allah: Verily, Allah is All-Hearing, All-Knowing.” (49:1)

Explanation:
1. The Prophet used to perform the Salah of Eid al-Adha before the ritual of slaughtering.
But once some people slaughtered their animals before the Salah. Allah warned them that
they should not exceed the Sunnah of the Prophet.

2. This verse teaches that one should not change the plan, time or pattern of worship other
than that has been commanded by the Holy Prophet (peace be upon him). This verse also
implies that they should not decide or judge matters or disputes against the commandments
of the Holy Qur’an and the Sunnah of the Holy Prophet.

3. This verse is a message to the law-making authorities that they would not make laws
against the Holy Qur’an and the Sunnah. The judiciary should not give judgments and the
religious scholars (‘ulama) should not give their verdict (fatwa) against them.
ُ ُ ُ ُ ُ ّٰ ُ ٰۤ
‫ض ان تحبط‬
ٍ ‫یایہا ال ِذین امنوا لا ترفعوا اصواتکم فوق صو ِت الن ِب ِی و لا تجہروا لہ ِبالقو ِل کجہرِ بع ِضکم ل ِبع‬
ُُ
﴾۴﴿ ‫اعمالکم و ان ُتم لا تش ُعرُون‬

“O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud
to him in talk as you speak aloud to one another, lest your deeds should be rendered void
while you perceive not.” (49:2)

Explanation:
1. This verse was revealed when Abu Bakar and ‘Umar raised their voices against each
other about the appointment of a leader over a delegation of Banu Tamim in the presence
of the Prophet.

2. Thereupon, Allah taught them that such an act of disrespect would be considered a grave
sin, so much so that their whole deeds would be rendered void and they would know
nothing about their fate.

3. Hence, the verse teaches that a person who disrespects the Prophet would not remain a
believer because no sin can render all good deeds void except disbelief (kufr).
 4

4. As for Abu Bakr and ‘Umar, they repented in no time and lowered their voices for the
future. Hence, the next verse (49:3) was revealed with glad tidings of forgiveness and a
great reward.
ُ ُ ّٰ ُ ّٰ ُُ
‫ِان ال ِذین یغضون اصوات ُہم ِعند ر ُسو ِل الل ِہ اول ِئک ال ِذین امتحن الل ُہ قلوب ُہم ل ِلتق ّٰوی ل ُہم مغ ِفرۃ و‬

﴾۳﴿ ‫اجر ع ِظیم‬

“Indeed, those who lower their voices in the presence of Allah's Messenger, they are the
ones whose hearts Allah has tested for piety. For them, are forgiveness and a great reward.”
(49:3)

Explanation:
1. This verse shows that the two Companions were tested for piety in this whole episode.
Here, the test of their piety was that how did they esteem their Prophet and how did they
regard him? Hence, it was a test of beliefs, not a test of deeds.
ّٰ ّٰ ُ
‫﴾ و لو ان ُہم صب ُروا حتی تخ ُرج ِالی ِہم لکان خی ًرا ل ُہم و الل ُہ‬۲﴿ ‫ادونک ِمن ورٓا ِء ال ُح ُج ّٰر ِت اکث ُر ُہم لا یع ِقلون‬
ُ ‫ِان ال ِذین یُن‬
ُ
﴾۲﴿ ‫غفور ر ِحیم‬

“(O Prophet!) Indeed, those who call out to you from outside the apartments, most of them
have no sense. If only they had had patience until you came out to them, it would have
been better for them. Allah is All-Forgiving, All-Merciful.” (49: 4-5)

Explanation:
1. A delegation of Banu Tamim came to meet the Prophet at noon when he was spending
his leisure at one of his private apartments. They went there and started shouting from
outside his apartments. Their uncivilized behaviour troubled him much and this verse was
revealed.

2. The verse teaches etiquettes for the guests. A guest should get time from the host and
meet him at the decided time. He should not call out his name from the outside of his house.
It is not wise to interrupt the host while he is relaxing. The right manner for a guest is to
wait until the host comes out to him.
ّٰ ٌۢ ُ ُ ٌۢ ُ ُ ُ
‫﴾ و‬۲﴿ ‫ٰۤیایہا ال ِذین ّٰامنوا ِان جٓاءکم فا ِسق ِبنب ٍا فتبینوا ان ت ِصی ُبوا قو ًما ِبجہال ٍۃ ف ُتص ِب ُحوا علّٰی ما فعل ُتم ن ِد ِمین‬
ُ ُُ ُ ّٰ ُ ُ ّٰ ُ
‫اعل ُموا ان فِیکم ر ُسول الل ِہ لو یُ ِطی ُعکم فِی ک ِثی ٍر ِمن الامرِ لع ِنتم و ل ّٰ ِکن اللہ حبَ ِالیک ُم الاِیمان و َینہ فِی قلو ِبکم و‬
 5

ّٰ ً ّٰ ّٰ ُ ُ ُ ُ
﴾۸﴿ ‫﴾ فضلًا ِمن الل ِہ و نِعمۃ و الل ُہ ع ِلیم ح ِکیم‬۷ۙ ﴿ ‫کرہ ِالیک ُم الکفر و الف ُسوق و ال ِعصیان اول ِئک ُہ ُم الر ِش ُدون‬

“O you, who believe, if a wicked person comes to you with any news, inquire into it
carefully, lest you harm a people unwittingly, and then regret what you have done. And
know it well that the Messenger of Allah is among you. If he were to obey you in most
affairs, you would certainly be in trouble. But Allah has endeared the faith to you and
beautified it in your hearts and made disbelief, wrongdoing and disobedience hateful to
you. Such are those who are rightly guided through a grace from Allah and His favour.
And Allah is All-Knowing, All-Wise.” (49: 6-8)

Explanation:
1. The tribe of Banu Mustaliq accepted Islam and agreed to pay zakah after one year. At
the appointed time, the Holy Prophet sent Walid b. ‘Uqbah to them. This tribe and Walid’s
were enemies before Islam. He was scared that they might take revenge when he arrived
there. When they saw him coming near they rushed towards him to welcome him. He
thought they were coming to kill him. He returned instantly to Madina and told that they
were not willing to pay the alms and wanted to kill him. Some people suggested the Holy
Prophet should punish that tribe. But he did not react and sent Khalid b. Walid to them for
inquiry. Khalid found that the report by Walid was wrong. Hence, an attack against that
tribe was averted which would have resulted in destruction.

2. This verse teaches that any information conveyed by a transgressor should not be
accepted without inquiry. One should not rush into taking actions or measures on receiving
the first bit of information. He should remain patient. If any action is taken in haste it may
cause harm to people.
3. The verse provides a code of conduct for the journalists and media personnel that they
should only report reliable news. Moreover, the testimony by a wicked person should not
be accepted in a court of law. Similarly, the scholars of hadith do not accept the narration
of an unreliable narrator.
ّٰ ُ ُ ُ ‫و ِان طٓائف ّٰتن من ال ُمؤم ِنین اقتت ُلوا فاص ِل ُحوا بین ُہما فا ۢۡن بغت ِاح ّٰد‬
‫ىہما علی الاخ ّٰری فقا ِتلوا التِی تب ِغی حتی‬ ِ ِ ِ ِ ِ
ُ ُ ّٰ ُ ّٰ
‫﴾ ِانما ال ُمؤ ِمنون ِاخوۃ‬۹﴿ ‫ت ِفیٓۡء ِالٰۤی امرِ الل ِہ ف ِان فٓاءت فاص ِل ُحوا بین ُہما ِبالعد ِل و اق ِسطوا ِان اللہ یُ ِحَ ال ُمق ِس ِطین‬
ُ ُ ّٰ ُ ُ
﴾۱۱﴿ ‫فاص ِل ُحوا بین اخویکم و اتقوا اللہ لعلکم ترح ُمون‬

“And if two parties of the believers fall to mutual fighting, then make peace between them.
Then, if either of them transgresses against the other, fight against the one that has
transgressed till it returns to the Command of Allah. If it returns, then make peace between
 6

them with justice, and be equitable because Allah loves those who are equitable. The
believers are but a brotherhood. So make reconciliation between your brothers, and fear
Allah, that you may receive mercy.”(49: 9-10)

Explanation:
1. The Prophet visited ‘Abd Allah b. Ubayy while he was mounting an animal. When he
reached Ibn Ubbay said: ‘Keep away from me, the smell of your animal is offending me’.
A companion replied: ‘By Allah, the animal of the Messenger of Allah smells better than
you’. At this, men of both parties became angry and started to fight each other. This verse
was revealed regarding this fight.

2. The verse gives an exclusive principle of “reconciliation with justice” to resolve all
disputes and fights that may arise among the Muslims. For making peace, three steps have
been taught in the verse:
a) The two parties must be reconciled and certain terms of peace should be laid down.
b) However, if any party breaks the terms of peace and resort to his previous conduct, then
action must be taken against it.
c) If the transgressing party agrees to come to talk and shuns its offensive position, then
peace talks must be resumed between them and the mediator should remain just in the talks.
3. The message of the verse is general. It may be applied to individuals and nations alike.
It covers all our disputes, whether they are private or public; between Muslim countries or
within a Muslim country.

4. The verse says that Allah Almighty loves those who bring in reconciliation between their
Muslim brothers with equity and justice and Allah showers His Mercy on such people:
ُ ُ ُ ُ ُ
‫ٰۤیایہا ال ِذین ّٰامنوا لا یسخر قوم ِمن قو ٍم ع ٰۤسی ان یکونوا خی ًرا ِمن ُہم و لا نِسٓاء ِمن نِسٓا ٍء ع ٰۤسی ان یکن خی ًرا‬
ُ ُ ُ ُ ‫من ُہن و لا تلم ُزوا ان ُفس ُکم و لا تناب‬
‫ان و من لم ی ُتَ فاول ِئک ُہ ُم‬ ِ ‫اب ِبئس الِاس ُم الف ُسوق بعد الاِیم‬ ِ ‫ق‬ ‫ل‬ ‫ا‬‫ال‬ ‫ب‬ِ ‫ا‬‫و‬ ‫ز‬ ِ ِ
ّٰ
﴾۱۱﴿ ‫الظ ِل ُمون‬

“O you who believe! Let not a group of people scoff at another group; it may be that the
latter ones are better than the former. Nor let women scoff at other women, it may be that
the latter ones are better than the former. Nor taunt one another among you, nor insult one
another by (bad) nicknames. Evil is the name of wickedness (giving a wicked name to a
believer) after proclaiming the faith. And whosoever does not repent, then such are indeed
wrongdoers.” (49: 11)
 7

Explanation:
1. In this verse and the following one, the believers are being enjoined to shun those major
evils which generally spoil the mutual relationships of people in a society. In this verse,
three of such evils have been mentioned which are usually present in proud people:

a) Allah forbids scoffing at people, which implies humiliating and belittling them, for the
injured party could be dearer to Allah than those who ridicule and belittle them. The
prohibition is same for men and women.

b) Allah forbids taunting each other. This applies to ridiculing, reviling, deriding, jeering,
charging somebody or finding fault with him, and making him the target of reproach and
blame by open or tacit references.

c) Allah forbids giving bad nicknames which are directed at others to insult or defame or
mock them, e.g. calling somebody a sinner or a hypocrite, or calling someone a lame or
blind, or one-eyed.
2. The Holy Prophet (peace be upon him) said: “He who has an ant’s weight of arrogance
in his heart will not enter Paradise.”

ُ ً ُ ُ ُ ُ
َ‫ٰۤیایہا ال ِذین ّٰامنوا اجت ِن ُبوا ک ِثی ًرا ِمن الظ ِن ۫ ِان بعض الظ ِن ِاثم و لا تجس ُسوا و لا یغتَ بعضکم بعضا ایُ ِح‬
ّٰ ّٰ ُ ُ ُ
﴾۱۴﴿ ‫اح ُدکم ان یاکل لحم ا ِخی ِہ می ًتا فک ِرہ ُت ُمو ُہ و اتقوا اللہ ِان اللہ تواب ر ِحیم‬

“O you who believe! Avoid much suspicion; indeed some suspicion is a sin. And spy not
(on each other) neither backbite one another. Would one of you like to eat the flesh of his
dead brother? You would hate it. And have fear of Allah, Verily, Allah is the One Who
accepts repentance, Most Merciful.” (49: 12)

Explanation:
1. In this verse, three more evils have been mentioned which are usually present in jealous
people:

a) Allah forbids suspicion by which a person entertains a bad opinion about someone
without any ground, or entertains a suspicion about someone who is otherwise good and
noble.
b) Allah forbids spying on each other to get information about their domestic life or private
affairs to defame them or blackmail them.

c) Allah forbids backbiting which is to say something in the absence of a person, which
would hurt him if he comes to know of it, though that thing is present in him. And if that
particular thing is not present in him, then it is called a slander.
 8

2.Backbiting is sternly warned against, and Allah has compared it to eating the flesh of a
dead brother. This means that just as you hate eating the flesh of a dead person, on account
of your nature, so hate backbiting, on account of your religion.

3. The Holy Prophet said: “Beware of suspicion. Suspicion is the most false speech. Do
not spy and do not eavesdrop. Do not compete with each other, and do not envy each other,
and do not hate each other, and do not shun each other. O slaves of Allah! Be brothers.”
ّٰ ُ ّٰ ّٰ ُ ُ ُ ُ ّٰ ّٰ ُ ُ ّٰ ُ ‫ٰۤیایُہا الن‬
‫اس ِانا خلقنکم ِمن ذک ٍر و انثی و جعلنکم ش ُعو ًبا و قبٓائِل ل ِتعارفوا ِان اکرمکم ِعند الل ِہ اتقکم ِان اللہ‬

﴾۱۳﴿ ‫ع ِلیم خ ِبیر‬

“O mankind! We have created you from a male and a female, and made you into nations
and tribes, that you may know one another. Verily, the most honourable of you with Allah
is the one who is the most pious of you. Verily, Allah is All-Knowing, All-Aware.” (49:13)

Explanation:
1. This verse can be seen as a remedy for all those evils which were mentioned earlier in
the verses 11 and 12. This verse removes all prejudices and establishes the law of equality
among human beings. For this purpose, Allah has drawn the attention to three cardinal
truths:

a) The origin of all of you is one and the same. You have sprung up from one man (Adam)
and one woman (Eve). There is no basis for the divisions and distinctions in which you
have involved yourselves.

b) In spite of being one in origin, it is natural that you are divided into nations and tribes
with differences of colours, features, and languages. But this natural difference never
demands distinctions of inequality. These differences are only a means of recognition, not
a means of discrimination.

c) The only basis of superiority among people is that of moral excellence. The real thing
that makes one person superior to others is that one should be more God-conscious, and a
follower of the way of piety and righteousness.

2. This essential law of equality has been reiterated at many other places in the teachings
of Islam. On his Farewell Pilgrimage, the Prophet said: “O people! Be aware, your God is
One. No Arab has any superiority over a non-Arab; and a non-Arab has no superiority over
an Arab; and no white has any superiority over a black; and no black any superiority over
a white, except on the basis of piety. And the most honourable among you in the sight of
Allah is he who is the most pious and righteous of you.”
 9

ّٰ ُ ُ ُُ ُ ُ ُ ُ ُ ُ ُ
‫ان فِی قلو ِبکم و ِان ت ِطی ُعوا اللہ و ر ُسولہ لا‬‫اب ّٰامنا قل لم تؤ ِمنوا و ل ّٰ ِکن قولوا اسلمنا و لما یدخ ِل الاِیم‬
ُ ‫قال ِت الاعر‬

ُ ّٰ ً ُ ُ
﴾۱۲﴿ ‫ی ِلتکم ِمن اعمال ِکم شیئا ِان اللہ غفور ر ِحیم‬

“The Bedouins said: We have believed. Say: You did not believe, but say, We have
submitted, for Faith has not yet entered your hearts. But if you obey Allah and His
Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-
Forgiving, Most Merciful.” (49:14)

Explanation:
This verse and those which follow it were revealed about certain Bedouin tribes, e.g.
Muzaynah, Juhaynah, Aslam, Ashja', Ghifar, etc., who embraced the faith after watching
the increasing power of Islam, thinking that they would not only remain safe from any
attack by the Muslims, but would also gain material benefits from the Islamic conquests.
Still their faith was a mere verbal formula and they did not understand its essence. They
would come before the Holy Prophet with different sorts of demands and would enumerate
and mention their rights as if they had done him a great favour on him by accepting Islam.
Allah chastises them by saying that they embraced Islam only verbally and the Faith (Iman)
had not yet firmly entered their hearts.

ُ ّٰ ُ ُ ّٰ ُ ُ
‫ِانما ال ُمؤ ِمنون ال ِذین ّٰامنوا ِبالل ِہ و ر ُسول ِہ ثم لم یرت ُابوا و ّٰجہ ُدوا ِباموال ِِہم و انف ِس ِہم فِی س ِبی ِل الل ِہ اول ِئک ُہ ُم‬
ُ ّٰ
﴾۱۲﴿ ‫الص ِدقون‬

“Only those are the believers, who believed in Allah and His Messenger, and afterward
they did not entertain any doubt and strived for the cause of Allah with their wealth and
their lives. They are indeed the truthful ones.”(49:15)

Explanation:
In this verse, the Bedouins have been encouraged to behave like true believers and their
qualities are mentioned. The true believers do not have doubts and their Faith in Allah and
His Messenger is not shaken, rather their Faith remains on conviction and they gladly give
away their life and the most precious of their wealth in obedience to Allah as a means of
seeking His pleasure.
ُ ُ ّٰ ّٰ ّٰ ُ ّٰ ُ ُ ُ
‫﴾ ی ُمنون علیک ان‬۱۲﴿ ‫ض و الل ُہ ِبک ِل شی ٍء ع ِلیم‬ ِ ‫ر‬ ‫ا‬‫ال‬ ‫ی‬ِ ‫ف‬ ‫ا‬‫م‬ ‫و‬ ‫ت‬
ِ ّٰ
‫و‬ ‫م‬ ‫الس‬ ‫ی‬ِ ‫ف‬ ‫ا‬‫م‬ ُ
‫م‬ ‫ل‬‫ع‬‫ی‬ ُ
‫ہ‬ ‫الل‬ ‫و‬ ‫م‬‫ک‬ ‫ن‬
ِ ‫ی‬‫د‬ِ ِ ‫قل اتع ِلمون‬
‫ب‬ ‫ہ‬ ‫الل‬
ّٰ ُ ُ ّٰ ُ ُ ُ ُ ّٰ ُ ُُ ُ ُ
‫﴾ ِان اللہ یعل ُم‬۱۷﴿ ‫ان ِان کن ُتم ّٰص ِدقِین‬
ِ ‫اسلموا قل لا تمنوا علی ِاسلامکم ب ِل اللہ یمن علیکم ان ہدىکم ل ِلاِیم‬
 10

ُ ٌۢ ّٰ
﴾۱۸﴿ ‫ض و الل ُہ ب ِصیر ِبما تعملون‬ ّٰ ّٰ
ِ ‫غیَ السمو ِت و الار‬
“Say: Will you inform Allah of your religion, while Allah knows all that is in the heavens
and all that is on the earth, and Allah is All-Aware of everything. They regard as a favour
to you that they have embraced Islam. Say: Do not count your Islam as a favour to me.
Nay, but Allah has conferred a favour upon you that He has guided you to the Faith if you
indeed are truthful. Verily, Allah knows the Unseen of the heavens and the earth and He
sees whatever you do.” (49:16-18)

Explanation:
In these verses, the misconception of those desert Arabs has been removed. They were
thinking that the guidance which they have received was because of their own virtue, so
they were mentioning their religion as a favour to the Prophet. They are corrected here that
the guidance comes by the Favour of Allah Almighty that He confers upon his men whom
He pleases.
 1

Surah Al-Furqan (The Criterion)

Surah al-Furqan is Makki surah and contains 6 sections and 77 verses.
ُ َ ُ ۡ َ َ َ َ ً
﴾۳۶﴿ ‫ض َہوۡنا و ِاذا خاط َب ُہ ُم ال ٰج ِہلوۡ َن قالوۡا َس ٰل ًما‬ ۡ َ‫اد الرَ ۡح ٰمن الَذ ۡی َن یَ ۡم ُشوۡ َن َعلَی الۡا‬
‫ر‬ ُ ‫َو ِع َب‬
ِ ِ ِ
“And the servants of the Most Gracious are those who walk on the earth meekly and when the
ignorant address them they say: "Peace be to you''.”(25:63)
Explanation:
In the verse stated above, two characteristics of the Servants of Rahman have been told.
First Characteristic: They walk on earth with dignity and humility, not with arrogance and pride.
But not like a weak or a sick person. Also, they walk at a medium pace, not fast and briskly, as if
in a rush. The verse shows that the gait of a person can tell about the nature of a person. Introvert,
meek and humble people tend to have a dignified gait. Arrogant and proud people would walk the
other way.
Second Characteristic: They do not indulge themselves in quarrel with the ignorant. They simply
pray peace for them and depart. If the ignorant people insult them with bad words, they do not
respond in anger, but they forgive and overlook, and say nothing but good words. They are polite
and civilized in their public dealings.
ً ‫َو ال َ ِذیۡ َن یَب ۡی ُتوۡ َن ل ِرَبہ ۡم ُس َج ًدا َو قِ َی‬
﴾۳۶﴿ ‫اما‬ ِِ ِ
“And those who spend the night in worship of their Lord in prostrating and standing.”(25:64)
Explanation:
In the verse stated above, third characteristic of the Servants of Rahman has been told.
Third Characteristic: They pass their nights in worshipping and remembering Him as much as
they can. As they are obedient in the day and have a meek humble walk and a decent social conduct
in the daylight, now, during the night they are also obedient to their Lord. They stay away from
their beds for a part of night to worship their Lord, to stand before him in prayer and to bow down
before Him.
َ ‫﴾ ِان َ َہا َس‬۳۶‫ان غَ َر ًاما ﴿ ٭‬
ً َ‫ٓاء ۡت ُم ۡس َت َق ًرا َو ُمق‬
﴾۳۳﴿ ‫اما‬ َ َ ‫اب َج َہ َن َم ۖ٭ ِا َن َع َذابَ َہا ک‬
َ ‫َو الَذیۡ َن یَقُوۡلُوۡ َن َربَ َنا ۡاصر ۡف َع َنا َع َذ‬
ِ
ِ
“And those who say: "Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an
inseparable punishment.'' Evil indeed it is as an abode and as a place to rest in.” (25:65-66)
Explanation:
In the verse stated above, fourth characteristic of the Servants of Rahman has been told.
Fourth Characteristic: In spite of all their worship and good deeds, they are so filled with the
fear of the torment of Hell that they pray to their Lord to save them from it. This means that their
worship has not made them proud to presume that they are the beloved ones of Allah and that the
Fire of Hell will not touch them.
 2

َ َ ‫َو الَذیۡ َن ِا َذا ۤ اَنۡ َف ُقوۡا ل َ ۡم یُ ۡسر ُفوۡا َو ل َ ۡم یَ ۡقت ُ ُر ۡوا َو ک‬

ً َ‫ان بَی ۡ َن ٰذل َِک َقو‬
﴾۳۶﴿ ‫اما‬ ِ ِ
“And those who, when they spend, are neither extravagant nor stingy, but their spending is in a
just balance between them.” (25:67)
Explanation:
In the verse stated above, fifth characteristic of the Servants of Rahman has been told.
Fifth Characteristic: They are not extravagant who spend more than they need, nor are they
misers who do not spend enough on their needs. But they follow the best and fairest way which is
moderate, that is, they neither follow one extreme nor the other.
a) Extravagance is to spend money in unlawful ways even if it is a small amount; or to spend
excessively in lawful ways. There is no cut-off point at which the excessiveness will come into
play. It depends on the income of the person concerned and on the standards of the society (‘urf).
Allah declares squanderers to be the brothers (fellows) of Shaytan.
b) Stinginess is to shrink from spending money for one's own needs and requirements; or on one's
family’s needs; or if someone does not spend money for obligatory acts like zakat, sadqa fitr,
animal’s sacrifice on the day of Eid etc. Stinginess has also been condemned. The Holy Prophet
(pbuh) said: “Stinginess is far from Allah, far from Paradise, far from the people and close to the
Fire."
c) The best manner in spending money is the middle way –the way which lies between
extravagance and stinginess. The person who would follow this way will not find him in trouble
as the hadith goes: “Whoever follows moderateness will not suffer poverty.”
ٰ ََ َ ۡ َ َ ۡ َ َ َُُۡۡ ََ َ َ ٰ ً ٰ ٰ َ َ َ ُۡ ۡ َ َ َ ۡ َ َ
ً َ‫الل ُہ ِالَا بال ۡ َحق َو لَا یَ ۡزنُوۡ َن ۚ َو َم ۡن ی َ ۡف َع ۡل ٰذل َِک یَ ۡل َق اَث‬
﴾۳۶﴿ ‫اما‬ ِ ِ ‫و ال ِذین لا یدعون مع الل ِہ ِالـہا اخر و لا یقتلون النفس التِی حرم‬
ٰ ٰ ٰ َ َُ ُ ‫ی ُ ٰض َع ۡف ل َ ُہ ال ۡ َع َذ‬
َ َ‫﴾ ِالَا َم ۡن ت‬۳۶‫اب یَوۡ َم ال ۡ ِق ٰیمَ ِۃ َو یَ ۡخ ُل ۡد فِ ۡی ٖہ ُم َہانًا ﴿ ٭‬
‫اب َو ٰا َم َن َو َع ِم َل َعمَلًا َصال ًِحا فاولٰٓ ِئک یُ َب ِد ُل الل ُہ َس ِیا ِت ِہ ۡم َح َسن ٍت ؕ َو‬
ٰ َ َ َ َ َ‫﴾ َو َم ۡن ت‬۶۷﴿ ‫الل ُہ َغ ُفوۡ ًرا َر ِح ۡی ًما‬ ٰ َ َ
﴾۶۷﴿ ‫اب َو َع ِم َل َصال ًِحا ف ِان ٗہ یَ ُتوۡ ُب ِالی الل ِہ َم َت ًابا‬ ‫کان‬
“And they who do not invoke another god with Allah and do not slay the soul, which Allah has
forbidden except in the course of justice, and (who) do not commit fornication and he who does
this shall find a requital of sin; The torment will be doubled to him on the Day of Resurrection,
and he will abide therein in disgrace; Except those who repent and believe and do righteous deeds,
for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous deeds, then verily, he repents towards Allah with true
repentance.”(25:68-71)
Explanation:
In this verse three (sixth, seventh and eighth) characteristics of the Servants of Rahman have been
stated.
Sixth Characteristic: They do not invoke another god with Allah. They do not associate partners
with Him to call upon them in times of trouble to aid or protect him considering them God or an
equal to God. Shirk is the gravest of sins rather it is kufr (disbelief). Luqman advised his son
 3

regarding shirk as: “O my son! Do not associate with Allah; most surely polytheism is a grievous
iniquity.”
Seventh Characteristic: They do not kill someone for an unjust cause because killing is strictly
forbidden in Islam. The Holy Quran says that whosoever kills a person it is as if he has killed the
whole mankind. However, the above said verse tells that a person can be killed for a “just cause.”
a) The ‘just cause’ means that the state can order to kill the criminals, militants, murderers, and
assassinators. In the battle field, the belligerents of the opposition can be killed. In Islamic Shariah,
a person can be killed in Qisas (retribution), the apostate can be killed, and the adulterers who are
married can be pelted with stones.
b) There are certain conditions to order killing of a person for just reasons:
1. Individual has no right to kill another. Only the state or the authority appointed by the state can do
this.
2. The crime must be proved beyond doubt in the court.
3. If there is doubt in the case then the punishment would be deterred.

Eighth Characteristic: They do not commit fornication. They do not have a sexual relation with
someone out of the wedlock. The Holy Prophet said: “A fornicator who fornicates is not a believer
as long as he commits fornication.”
a) The punishment for fornication in Shari‘ah is hundred lashes in public for both unmarried male
and female and stoning to death for married male and female. This punishment can only be given
once the crime has been duly proved either by confession or by four male witnesses.
b) In view of Islamic scholars, the condition of four male witnesses is same for both Zina bil Riza
(adultery with consent) and Zina bil Jabar (Forced Adultery). However, the modernists argue that
cases of forced adultery should be separated from those with consent. Hence, the statement of the
victim, her medical examination, the circumstantial evidence and witnesses less than four or even
female witnesses should also be accepted to bring justice for her. Otherwise, the rapist can go
unoffended in most cases.
َۡ َ ُ ۡ َ
﴾۶۷﴿ ‫َو ال ِذیۡ َن لَا یَش َہ ُد ۡو َن الز ۡو َر ۙ َو ِاذا َمرُ ۡوا ِباللغ ِو َمرُ ۡوا کِ َر ًاما‬
“And those who do not bear witness to falsehood; and if they pass by some evil play or evil talk,
they pass by it with dignity.” (25:72)
Explanation:
In this verse, the ninth and tenth characteristics of the Servants of Rahman have been told.
Ninth Characteristic: They do not bear witness to falsehood i.e. false testimony or false speech,
or it means that they do not attend gatherings of false (evil) deeds.
Tenth Characteristic: They do not attend gatherings where evil deeds occurs, and if it so happens
that they pass by it, they do not let it contaminate them in the slightest and do not indulge in those
evil and vain deeds.
 4

ً َ ً َ ُ ٰ ُ َ َ
﴾۶۶﴿ ‫َو ال ِذیۡ َن ِاذا ذکِ ُر ۡوا ِبا ٰی ِت َر ِب ِہ ۡم ل َ ۡم یَ ِخر ۡوا َعل ۡی َہا ُصما و ُع ۡم َیانا‬
“And those who, when they are reminded of the verses of their Lord, fall not deaf and blind
thereat.” (25:73)
Explanation:
In this verse, the eleventh characteristic of the Servants of Rahman has been told.
Eleventh characteristic: They do not behave like the disbelievers or hypocrites who listen to the
verses of the Lord as if they are deaf and blind. Rather they listen to them carefully with complete
attention and act upon them accordingly.
ۡ ‫َو ال َ ِذیۡ َن یَقُوۡلُوۡ َن َربَ َنا َہ ۡب ل َ َنا ِم ۡن اَ ۡز َواج َنا َو ُذرِ ٰی ِت َنا ق ُ َر َۃ اَ ۡعیُن َو‬
ً ‫اج َع ۡل َنا ل ِۡلمُ َت ِقی ۡ َن ِا َم‬
﴾۶۶﴿ ‫اما‬ ٍ ِ
“And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of
our eyes and make us leaders of the righteous.”(25:74)
Explanation:
In this verse, the twelfth characteristic of the Servants of Rahman has been told.
Twelfth Characteristic: They ask Allah to give them those wives and offspring who will strive
to obey Allah and bring them joy in this world and the Hereafter. And they ask for the leadership
of the righteous people. They wanted their worship to be connected to the love for their children
and offspring, and their guidance to go beyond themselves and benefit others. This would be more
rewarding and a better end.

ً َ‫﴾ ٰخ ِل ِدیۡ َن ِف ۡی َہا ؕ َح ُس َن ۡت ُم ۡس َت َق ًرا َو ُمق‬۶۶﴿ ‫اُولٰٓئ َک یُ ۡج َز ۡو َن ال ۡ ُغ ۡر َف َۃ بمَا َصبَ ُر ۡوا َو یُ َلقَوۡ َن فِ ۡی َہا تَ ِح َی ًۃ َو َس ٰل ًما‬
﴾۶۳﴿ ‫اما‬ ِ ِ
“Those will be rewarded with the highest place because of their patience. Therein they shall be
met with greetings and word of peace. Abiding therein, excellent it is as an abode, and as a place
to rest in.” (25:75-76)
Explanation:
In this verse, the reward of the Servants of Rahman has been told. They will live forever in the
highest place in Paradise where angels will greet them with words of peace.
Surah Al-An‘am (The Cattle)
Surah Al-An‘am is Makki and has 20 sections and 165 verses.
ُۡ َ َ َۡ َُ ۡ َ َۡ ۡ َ َ ۡ َۡ ََُۡ ٗ َ َُ َ ُ َۡ ٰ َ ُ َ ََۡ ۡ َ َ ۡ َۡ َ َ ََُۡۡ ََ
‫ان ِبال ِق ۡس ِط ۚ لَا نک ِل ُف نف ًسا ِالا ُو ۡس َع َہا ۚ َو ِاذا قل ُت ۡم‬ ‫و لا تقربوا مال الی ِتی ِم ِالا ِبالتِی ِہی احسن حتی یبلغ اشدہ ۚ و اوفوا الکیل و ال ِمیز‬
َََ َُ َ ُ ٰ ُ ٰ ُ َ ٰ ُ َ َ َ ََۡ ُۡ ۡ َ
﴾۷۶۷﴿ ‫ان ذا ق ۡربٰی ۚ َو ِب َع ۡہ ِد الل ِہ ا ۡوفوۡا ؕ ذل ِک ۡم َوصک ۡم ِب ٖہ ل َعلک ۡم تذکرون‬
َ ۡ ُ ‫فاع ِدلوا و لو ک‬
“And do not approach the wealth of an orphan, except in the best manner, until he attains the age
of full strength; and give full measure and full weight with justice. We do not burden any soul
beyond its scope. And when you speak, be just, even though it be a case of a near relative. And
 5

fulfill your Covenant with Allah. He has enjoined this on you strictly that haply you may be
admonished.” (6:152)
Explanation:
1. Since orphans are physically weak and are mostly challenged by poverty, Allah has laid the
responsibility of his care and upbringing on the shoulder of his guardian. The Holy Prophet said,
“I and one who maintains an orphan would be together in Paradise in the presence of Allah, in the
same way as these two fingers are together.” And he pointed out to his index and the middle finger
joined together.
2. Regarding an orphan who has inherited property, his custodian has been commanded to take
care of his property. But he should not consume the property of an orphan with his own, or
substitute his own defective property for the good one of an orphan, or waste his property in
unlawful ways. Allah warns in the Quran that those who devour the property of orphans unjustly
are only consuming fire into their bellies. However, his property can only be used in the best
manner to his favour. It can be invested in some business so that profit can be added to it.
3. And when he is mature enough to take care of his wealth wisely, his property should be given
back to him. For this purpose, the guardian can test the orphan by giving him tasks to see that he
can use his money wisely in business or not.
4. The command to give full measure and full weight is a command to establish justice while
giving and taking the wealth of an orphan. Allah is particularly warning to do justice in case of an
orphan even if a close relative is bent upon his harm. In case of an orphan, the guardian has made
a covenant with Allah to take care of him. So, he should fulfil this covenant.
ََُ َُ ُ ٰ ُ ٰ ُ َ َ َ ُ ََ َ َ َ ََ
﴾۷۶۶﴿ ‫َو ان ٰہذا ِص َراط ِۡی ُم ۡس َت ِق ۡی ًما فات ِب ُع ۡو ُہ ۚ َو لَا تت ِب ُعوا الس ُب َل ف َتف َرق ِبک ۡم َع ۡن َس ِب ۡی ِل ٖہ ؕ ذل ِک ۡم َوصک ۡم ِب ٖہ ل َ َعلک ۡم تتقوۡ َن‬

“And verily, this is My straight path, so follow it, and do not follow (other) paths, for they will
separate you away from His path. This He has ordained for you that you may become righteous
and self-restrained.” (6:153)
Explanation:
1. This verse warns against sectarianism. Allah has commanded the believers to adhere to the Right
Path and forbade them from causing divisions and disputes. Defining the straight path, Surah
Fatiha says: The path of those upon whom You have bestowed favor (the prophets and saints).
2. The path of Allah is His rope that has been extended to His slaves so that they can hold fast to
it and reach Him. He says: “And hold firmly to the rope of Allah all together and do not become
divided.”
3. Once the Messenger of Allah drew a straight line with his hand in the sand and said: This is
Allah's path. He then drew lines to the right and left of that line and said: These are the other paths,
on each path there is a devil who calls to it. He then recited the above said verse of Surah An‘am.
4. The Holy Prophet lays great stress on the unity of Muslims. He advises them to remain obedient
to the rulers and be with the majority of the Muslims. And the one who breaks unity should be
punished severely. He says: If somebody sees his Muslim ruler doing something he disapproves
of, he should be patient, for whoever becomes separate from the Muslim group even for a span
and then dies, he will die as those who died in the Pre-lslamic period of ignorance. (Bukhari)
 6

Surah al-Ahzab (The Confederates)

Surah Al-Ahzab is a Madini surah which contains 9 sections and 73 verses.
ۤ َ َ ۡ ٰ ُ ۡ َ َ ۡ ۡ ُ ۡ َ ٰ ٰ ۡ ۡ َ ٰ ۡ َ ۡ ُ ُ ۡ َ َ ۡ َ ۡ ُ ُ َ ۡ ُ ُ ٰ َ ُ ۤٗ ُ َ ۡ َ َ ۡ ُ ۡ َ ۡ َ ۡ ۡ ُ ۡ ٰ ۡ َ ُ َ َ
‫ض فِی کِت ِب الل ِہ ِمن المؤ ِم ِنین و المہ ِجرِین ِالا‬
ٍ ‫الن ِبی اولی ِبالمؤ ِم ِنین ِمن انف ِس ِہم و ازواجہ امہتہم ؕ و اولوا الارحا ِم بعضہم اولی ِببع‬
ُ ۡ َ ٰ َ َ ً ۡ ُ ۡ َ ۡ ُ ٰٓ ۡ َ ٰۤ ۤۡ ُ َ ۡ َ ۡ َ
﴾۳﴿ ‫ان ذل ِک فِی ال ِک ٰت ِب َم ۡسطوۡ ًرا‬ ‫ان تفعلوا ِالی اول ِی ِئکم معروفا ؕ ک‬
“The Prophet is closer to the believers than themselves, and his wives are their mothers. And blood
relations among each other have closer personal ties in the decree of Allah than the believers and
the Migrants, except that you do kindness to your associates. This has been written in the
Book.”(33:6)
Explanation:
1. The first part of the verse tells about the relationship of the Holy Prophet (peace be upon him)
with the Believers. It says that the Prophet is closer to the believers and so he deserves their love
more than anyone else. He said in this regard: “By the One in Whose Hand is my soul, none of
you truly believes until I am dearer to him than his own self, his wealth, his children and all the
people.”
2. Another meaning is: “The Prophet is more worthy of the believers than they are of themselves”.
That is the Holy Prophet has a right on the Muslims to judge and decide their matters and they
would have to leave their own choice in favour of his decision. Allah commands in this regard:
“By your Lord, they can have no faith, until they make you judge in all disputes between them,
and find in themselves no resistance against your decisions, and accept with full submission.”
3. The verse also says that the wives of the Prophet are like mothers in terms of honor, respect and
veneration.
4. When the Emigrants came to Madina, it was a rule that an emigrant would inherit from a Helper
even though they were not related by blood. Later, when the financial condition of the Emigrants
improved, Allah sent down this verse and abrogated the previous ruling; and established
inheritance between blood relations only. But but the other believers can be helped in financial
crisis by giving them an amount not more than one third of property.
ۡ َ ٰ ََ ٰ ۡ ٰ ٰ ۡ ُ َۡ ۡ َُ َ َ ۡ ََ
َ َ ‫الل ِہ اُ ۡسوَ ٌۃ َح َس َن ٌۃ ل َِم ۡن ک‬
﴾۷۷﴿ ‫ان یَ ۡر ُجوا الل َہ َو ال َیوۡ َم الۡاخ َِر َو ذک َر الل َہ ک ِِی ًرا‬ ‫لقد کان لکم فِی رسو ِل‬
“Indeed in the Messenger of Allah you have a good example to follow, for him who hopes in Allah
and the Last Day, and remembers Allah much.” (33:21)
Explanation:
1. This verse expresses urges the believers to follow the Sunnah of the Messenger of Allah in all
his words, and deeds because his life is a model of excellent conduct for them. This point is
reiterated at many places in the Quran: “Say: if you love Allah, follow me! Allah will then love
you and forgive your sins.” Similarly: “He who obeys the Messenger, has indeed obeyed Allah.”
2. The Holy Prophet also demanded the believers to follow him. He said: “Pay attention to my
Sunnah and the sunnah of the Rightly-guided Caliphs after me, adhere to it and hold fast to it.’”
Similarly, he said: “All of my Ummah will enter Paradise except those that refuse. He was asked,
 7

who will refuse? He said: Whoever obeys me will enter Paradise and whoever disobeys me will
have refused.”
3. He also warned against the rejecters of hadith who would come after him and they would assert
to follow the verses of Quran only. The Holy Prophet said: “I do not want to see any one of you
reclining on his couch and, when he hears of my instructions or prohibitions, saying: I don’t accept
it; we didn’t find any such thing in the Book of Allah.”
َ ُ ٰ َ َ َ َ َ َ َ َ َ ٰ َ ۡ ُ َ ۡ ٰ َ ۡ ُ َ ۡ َ َ ۤ ََ ٌ َ َ ُ َ َ َ
﴾٪۶۷﴿ ‫ان الل ُہ ِبک ِل َ ۡی ٍء َع ِل ۡی ًما‬ ‫ما کان محمد ابا اح ٍد ِمن رِجال ِکم و ل ِکن رسول الل ِہ و خاتم الن ِب ٖین ؕ و ک‬
“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of
the Prophets. And Allah is All-Aware of everything.” (33:40)
Explanation:
1. Zayd b. Harithah was adopted son of Muhammad (pbuh). He got him married with Zaynab bint
Jahsh. This marriage did not work well and Zayd divorced Zaynab. After the divorce, the Holy
Prophet married her. People criticized him for this marriage because in their custom the adopted
son was like a real son and a person could not marry his son’s divorcee. This verse was revealed
to refute their allegation. Allah clarified that Zayd was not his real son and he was not his father.
Zayd’s divorcee was not like his son’s divorcee; she was like any other woman and the Prophet’s
cousin.
2. The next part of the verse declares that the finality of the Prophethood of Muhammad (peace be
upon him). He is a seal applied to the lineage of Messengers which has been closed by his arrival.
The Holy Prophet told his parable among the Prophets was that of a man who built a house apart
from the space of one brick. And he was that brick.
َ َ ُ ُ َ َُ َ َ ُ َ ٰ َ
﴾۶۳﴿ ‫ِان الل َہ َو َم ٰٓل ِئک َت ٗہ یُ َصلوۡ َن َعلی الن ِب ِی ؕ ٰۤیای َہا ال ِذیۡ َن ٰا َمنوۡا َصلوۡا َعل ۡی ِہ َو َس ِل ُموۡا ت ۡس ِل ۡی ًما‬
“Surely Allah and His angels send blessings on the Holy Prophet. O you who believed! Send upon
him blessings and salute him with a goodly salutation (in all reverence and love).” (33:56)
1. Blessings of Allah on His prophet means He praises him, blesses him, exalts his name, and
showers His mercies on him. Blessings of angels and Believers means they pray to Allah to bless
him with the highest ranks. Salutations of the Muslims mean they pray to Allah for his well-being
and security.
2. There is a great reward for offering salah and salam on the Prophet. The Messenger of Allah
said: “Whoever sends one blessing upon me, Allah will send ten blessings upon him.” He also
said: Whoever among his Ummah sends Salat upon him, Allah records ten good deeds for him and
erases his ten evil deeds, and raises his status by ten degrees, and returns his greeting with
something similar to it.
3. Blessings can be offered to the Holy Prophet at any time and with any words suitable for his
being. The best time to recite such blessings is during salat (prayer), after listening to the Call for
prayer, before and after supplications, and on Friday.
ً ُ َ َ َ ٰ ُۡ ٰ َ ٰ ُ َ َ
﴾۶۶﴿ ‫ِان ال ِذیۡ َن یُ ۡؤذ ۡو َن الل َہ َو َر ُسوۡل َ ٗہ ل َ َعن ُہ ُم الل ُہ فِی الدن َیا َو الۡاخ َِر ِۃ َو ا َعد ل َ ُہ ۡم َعذ ًابا م ِہ ۡینا‬
 8

“Surely those who annoy Allah and His Messenger, Allah has cursed them in this world and in the
Hereafter, and He has prepared for them a humiliating torment.” (33:57)
1. The meaning of annoying Allah and His Messenger is to use blasphemous words for Allah or
His Messenger. Such words fall under the category of “letter of disbelief” (Kalima Kufr) and render
a person kafir. As Allah mentioned about the munafiqs of Madina that they used to utter such
words against the Holy Prophet: “They swear by Allah that they did not say (anything against
the Prophet) while they had said the word of disbelief and disbelieved after their Islam...
(9:74)
2. Blasphemy of Allah and His Messenger is as great a sin as kufr or shirk. Their punishment is
twofold: They will be cursed in this world and in the Hereafter. Curse means lack of mercy, so
they will not receive Mercy of Allah in both worlds. And they will get a humiliating torment in
the Hell.
3. Should a person guilty of blasphemy be killed is a disputable question between the Islamists and
the Seculars. The seculars claim that he should not be killed because death punishment has not
been mentioned in the Quran. He would face punishment in the Hell. The Islamists, on the other
hand, claim that he should be killed because the Holy Prophet (peace be upon him) had ordered to
kill blasphemous persons like Ka‘b b. Ashraf, Abu Rafi‘, and Abdullah b. Khattal. After him, the
Companions also used to give death punishment to the blasphemous person and the Islamic jurists
had also given such rulings.
ً ُ ۡ َ ً ُ ۡ َ َ ۡ ُ َ َۡ َ ۡ َ ٰ ُۡۡ َ َ ۡ ُۡۡ َ ُۡ ُۡ َ ۡ َ َ
﴾٪۶۶﴿ ‫اح َتمَلوۡا بُ ۡہ َتانا و ِاث ًما م ِب ۡینا‬ ‫و ال ِذین یؤذون المؤ ِم ِنین و المؤ ِمن ِت ِبغیرِ ما اکتسبوا فق ِد‬
“And those who annoy the believing men and women without their doing any unseemly act, then
they surely bear on themselves the burden of slander and evident sin.”(33:58)
1. Annoying the believing men and women means to attribute to them sins which they have not
done. This is the most serious slander in order to bring shame upon them and accuse them of
shortcomings.
2. Slandering is a grave sin. In a verse surah Nur, Allah has commanded to punish them with eighty
lashes who blame innocent women of adultery and fail to provide four male witnesses. And their
testimony would be accepted in future. In another verse of the same surah, it is told that such
culprits would also lack Allah’s Mercy in both worlds and would face great torment in the Hell.
 1

Surah Al-Saff (The Ranks)

Surah Al-Saff is a Madinite surah with 14 verses arranged in 2 sections. Imam Ahmad recorded
that `Abdullah bin Salam said, "We asked, `Who among us should go to the Messenger and ask
him about the dearest actions to Allah?' None among us volunteered. The Messenger sent a man
to us and that man gathered us and recited Surah Al-Saff in its entirety.''

‫م‬
ُ ۡ‫ض ۚ َو ُہ َو ا ۡل َع ِز ۡی ُز ا ۡل َح ِکی‬ِ ‫ما ِفی الۡا َ ۡر‬
َ ‫ت َو‬
ِ ‫م ٰو‬
ٰ ‫س‬ َ ‫سبَّ َح ِل ّٰل ِہ‬
َّ ‫ما ِفی ال‬ َ
﴾۱﴿
Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah.
And He is the Almighty, the All-Wise.

‫م ۡق ًتا ِع ۡن َد‬
َ ‫﴾ کَ ُب َر‬۲﴿ ‫ما لَا َت ۡف َع ُل ۡو َن‬ َ ‫م َت ُق ۡو ُل ۡو َن‬ َ ِ‫ل‬ َ ٰ‫ٰٰۤیاَیُّ َہا ا َّل ِذ ۡی َن ا‬
‫م ُن ۡوا‬
‫ی‬ َّ ُّ ‫﴾ ا َِّن ال ّٰلہ ُی ِح‬۳﴿ ‫لَا َت ۡف َع ُل ۡو َن‬ َ ‫ال ّٰل ِہ ا َۡن َت ُق ۡو ُل ۡوا‬
ۡ ‫ب ال ِذ ۡی َن ُی َقاتِ ُل ۡو َن ِف‬ َ ‫ما‬
﴾۴﴿ ‫ص‬ ٌ ‫ص ۡو‬
ُ ‫م ۡر‬ َّ ‫ان‬ ٌ َ‫ُب ۡنی‬ ‫م‬ َ ‫ص ًّفا‬
ۡ ‫ک َان َُّہ‬ َ ‫س ِب ۡی ِل ٖہ‬
َ
O you who believe! Why do you say that which you do not do? Most hateful it
is to Allah that you say that which you do not do. Verily, Allah loves those
who fight in His cause arrayed in ranks as if they were a solid wall.
The faithful believers used to say, ‘If we could know the good actions dearest to Allah, we would
perform them.’ Such was their state when the Battle of Uhad happened. In this battle when the
fight became tense some of them left the battle field. Allah Almighty told them in these verses
that they had got the chance to do that action which was dearest to Him, but they failed to keep
their words. When the hour came, they backed out of their earlier sayings and fled from the
battle field saving their lives while the dearest action in the sight of Allah was to fight in His
cause even at the expense of life and property. Here, Allah admonished them that it is most
hateful to Him if you say things which you do not intend to fulfill.
The verse says that it is essential to fulfil promises, because to break a promise is a sign of
hypocrite as mentioned in the hadith:
"There are four characteristics, whoever has them all is a pure hypocrite, and
whoever has one of its characteristics, he has one of the characteristics of
hypocrisy, until he gives it up: When he speaks he lies, when he makes a
covenant he betrays it, when he makes a promise he breaks it, and when he
disputes he resorts to obscene speech." (Muslim)
The person who moves from one group of people to another making commitments which he
would likely break has been exemplified by the Prophet (blessings and salutations be upon him)
as a sheep between two flocks:
"The parable of the hypocrite is that of a sheep that hesitates between two
flocks, sometimes following one, and sometimes following another, not
knowing which to follow." (Nasa’i)
 2

Hypocrites always desired of doing good deeds but when time came they kept themselves away
from those good acts. They were not keen of offering prayer like the believers and they never
wanted to fight in the cause of Allah:
'Abdullah (b. Mas'ud) reported: I have seen the time when no one stayed away
from prayer except a hypocrite, whose hypocrisy was well known….(Muslim)
The Messenger of Allah said: "Whoever dies without having fought or thought
of fighting, he dies on one of the branches of hypocrisy."(Nasa’i)
The Believers wanted to know that action which Allah liked the most. Here, Allah stated what
He liked. He liked them to fight against His enemies with full force. They should line up their
forces in rows or ranks like a firm structure that does not move, because its parts are cemented to
each other. This is the main theme of this surah and its name has been derived from this verse.

‫ی‬
ۡ ‫َم ۡو َن ا َِن‬
ُ ‫َّعل‬ۡ ‫ی َو َق ۡد ت‬ ۡ ِ‫م ُت ۡؤ ُذ ۡو َنن‬
َ ‫سی ِل َق ۡو ِم ٖہ ٰی َق ۡو ِم ِل‬ ٰ ‫م ۡو‬ ُ ‫ل‬ َ ‫َو اِ ۡذ َقا‬
‫م ؕ َو ال ّٰل ُہ لَا یَ ۡہ ِدی‬ۡ ‫اغ ٰۡۤوا ا ََزا َغ ال ّٰل ُہ ُق ُل ۡو َب ُہ‬
ُ ‫ما َز‬ ۡ ‫ل ال ّٰل ِہ اِلَیۡ ُک‬
َّ ‫م ؕ َف َل‬ ُ ‫س ۡو‬ُ ‫َر‬
﴾۵﴿ ‫س ِق ۡی َن‬ ِ ‫م ا ۡل ٰف‬َ ‫ا ۡل َق ۡو‬
And when Musa said to his people: "O my people! Why do you annoy me
while you know certainly that I am the Messenger of Allah to you? So, when
they turned away (from the path of Allah), Allah turned their hearts away
(from the right path). And Allah guides not the people who are disobedient.

ۡ ‫ل ال ّٰل ِہ اِلَیۡ ُک‬

‫م‬ ُ ‫س ۡو‬
ُ ‫ی َر‬ ۡ ِ‫ل اِن‬ َ ‫ِس َرآء ِۡی‬
ۡ ‫یا‬ ٰۤۡ ِ‫م ٰی َبن‬ َ َ‫م ۡر ی‬ َ ‫اب ُن‬ ۡ ‫سی‬ َ ‫ل ِع ۡی‬ َ ‫َو اِ ۡذ َقا‬
‫ن‬ًۢۡ ‫ی ِم‬ ۡ ِ‫س ۡو ٍل َّی ۡات‬
ُ ‫ش ًًۢرا ِب َر‬
ِ ‫م َب‬
ُ ‫ىۃ َو‬ ِ ‫ی ِم َن الت َّۡو ٰر‬ َّ ‫ما َب ۡی َن َی َد‬ َ ‫ص ِد ًقا ِل‬
َ ‫م‬ ُّ
﴾۶﴿ ‫م ِب ۡی ٌن‬ُّ ‫س ۡح ٌر‬ِ ‫ت َقا ُل ۡوا ہٰ َذا‬ ِ ‫م ِبا ۡلبَ ِی ٰن‬ ۡ ‫ما َجا َٓء ُہ‬ َّ ‫م ُد ؕ َف َل‬
َ ‫م ٰۤہ ا َۡح‬ ُ ‫اس‬
ۡ ‫َب ۡع ِدی‬
And (remember) when `Isa, son of Maryam, said: "O Children of Israel! I am
the Messenger of Allah unto you, confirming the Torah (which came) before
me, and giving glad tidings of a Messenger to come after me, whose name
shall be Ahmad. "But when he came to them with clear proofs, they said: "This
is plain magic.''

‫عٰۤی اِلَی‬ ٰ ‫ب َو ُہ َو ُی ۡد‬ َ ‫م ِن ا ۡف َت ٰری َعلَی ال ّٰل ِہ ا ۡلکَ ِذ‬ َّ ‫َم ِم‬ ُ ‫م ۡن ا َۡظل‬ َ ‫َو‬
‫﴾ ُی ِر یۡ ُد ۡو َن ِل ُی ۡط ِفـ ُٔ ۡوا‬۷﴿ ‫م ال ّٰظ ِل ِمیۡ َن‬ َ ‫َام ؕ َو ال ّٰل ُہ لَا یَ ۡہ ِدی ا ۡل َق ۡو‬ ِ ‫سل‬ ۡ ‫ا ۡل ِا‬
﴾۸﴿ ‫ک ِر َہ ا ۡلکٰ ِف ُر ۡو َن‬
َ ‫م ُن ۡو ِر ٖہ َو ل َۡو‬ ُ ‫م َو ال ّٰل ُہ‬
ُّ ِ‫مت‬ ۡ ‫ُن ۡو َر ال ّٰل ِہ ِباَ ۡف َواہِ ِہ‬
And who is more unjust than the one who invents a lie against Allah, while he
is being invited to Islam? And Allah guides not the people who are
wrongdoers. They intend to extinguish the Light of Allah with their mouths.
But Allah will bring His Light to perfection even though the disbelievers hate
(it).
 3

‫الد ۡی ِن‬
ِ ‫ق ِل ُی ۡظ ِہ َرہ َعلَی‬
ِ ‫س ۡولَہ ِبا ۡل ُہ ٰدی َو ِد ۡی ِن ا ۡل َح‬ُ ‫ل َر‬ َ ‫س‬َ ‫ا َۡر‬ ‫ی‬ٰۤۡ ‫ُہ َو ا َّل ِذ‬
﴾۹﴿٪ ‫ش ِر ُک ۡو َن‬ ۡ ‫م‬ ُ ‫ک ِر َہ ا ۡل‬
َ ‫ُک ِل ٖہ َو ل َۡو‬
He it is Who has sent His Messenger with guidance and the religion of truth to
make it victorious over all religions even though idolators hate (it).

﴾۱۰﴿ ‫ب اَ ِل ۡی ٍم‬ٍ ‫ع َذا‬ َ ‫ن‬ ۡ ‫م ِم‬

ۡ ‫ار ٍۃ ُت ۡن ِج ۡی ُک‬
َ ‫م َع ٰلی تِ َج‬ ۡ ‫ل ا َُد ُّل ُک‬ ۡ ‫م ُن ۡوا َہ‬َ ٰ‫ٰٰۤیاَیُّ َہا ا َّل ِذ ۡی َن ا‬
‫م َو‬ ۡ ‫س ِب ۡی ِل ال ّٰل ِہ بِا‬
ۡ ‫َم َوالِ ُک‬ َ ‫ی‬ ۡ ‫اہ ُد ۡو َن ِف‬ ِ ‫س ۡو ِل ٖہ َو ُت َج‬ ُ ‫ُت ۡؤ ِم ُن ۡو َن بِال ّٰل ِہ َو َر‬
‫م‬
ۡ ‫م ُذ ُن ۡوبَ ُک‬ ۡ ‫﴾ یَ ۡغ ِف ۡر َل ُک‬۱۱ۙ﴿ ‫َم ۡو َن‬ ُ ‫م َت ۡعل‬ ۡ ‫م ا ِۡن ُک ۡن ُت‬ ۡ ‫م َخ ۡی ٌر َّل ُک‬ ۡ ‫م ؕ ٰذ ِل ُک‬ ۡ ‫س ُک‬ ِ ‫َا ۡن ُف‬
‫ت‬ ِ ‫ی َج ّٰن‬ ۡ ‫س ِک َن َط ِیبَ ًۃ ِف‬ ٰ ‫م‬ َ ‫ی ِم ۡن َت ۡحتِ َہا الۡا َ ۡن ٰہ ُر َو‬ ۡ ‫ت َت ۡج ِر‬ ٍ ‫م َج ّٰن‬ ۡ ‫َو ُی ۡد ِخ ۡل ُک‬
‫ص ٌر ِم َن ال ّٰل ِہ َو‬ ۡ ‫﴾ َو ُا ۡخ ٰری ُت ِحبُّ ۡو َن َہا ؕ َن‬۱۲ۙ﴿ ‫م‬ ُ ‫ظ ۡی‬ ِ ‫ک ا ۡل َف ۡو ُز ا ۡل َع‬ َ ‫َع ۡد ٍن ؕ ٰذ ِل‬
﴾۱۳﴿ ‫م ۡؤ ِمنِ ۡی َن‬ ُ ‫ش ِر ا ۡل‬ ِ ‫ب ؕ َو َب‬ ٌ ‫َف ۡت ٌح َق ِر ۡی‬
O you who believe! Shall I guide you to a trade that will save you from a
painful torment: That you believe in Allah and His Messenger, and that you
strive hard and fight in the cause of Allah with your wealth and your lives, that
will be better for you, if you but know! (If you do so) He will forgive you your
sins, and admit you into Gardens under which rivers flow, and pleasant
dwellings in `Adn (Eternal) Paradise; that is indeed the great success. And also
(He will give you) another (blessing) which you love, help from Allah and a
near victory. And give glad tidings to the believers.
The Companions wanted to ask the Prophet of Allah about the best actions which Allah the
Exalted and Most Honored liked, so they could practice them. Allah the Exalted sent down this
Surah, including this verse.
Allah then explained this great trade that will never fail, the trade that will earn one what he
wishes and saves him from what he dislikes, the trade that will save him from the torment of
Hell. That trade is:
1. To believe in the Allah and His Messenger.
2. To strive hard and fight in the cause of Allah with wealth and lives.
This kind of trade is better than the trade of this worldly life. The worldly trade can benefit only
in this temporary and transient life, but the trade with Allah Almighty will benefit in the coming
permanent and everlasting life and would ensure eternal bliss and happiness.
Those who make this transaction would be rewarded by Allah and the Believers have been given
the glad tidings as follows:
1. Their sins would be forgiven.
2. They would enter Gardens under which river flow.
 4

3. They would be given pleasant dwellings in the Eternal Paradise.

4. They would be given other pleasing blessings and rewards.
5. Allah Almighty would help them in their wars and other troubles of life.
6. Allah Almighty would make them victorious over their enemies, so they would
remain safe and live in peace.

‫م‬
َ ‫م ۡر َی‬ َ ‫سی ابۡ ُن‬ َ ‫ل ِع ۡی‬ َ ‫ما َقا‬ َ ‫ک‬ َ ‫ار ال ّٰل ِہ‬
َ ‫ص‬ َ ‫م ُن ۡوا ُک ۡو ُن ٰۡۤوا َا ۡن‬ َ ‫ٰٰۤی َا ُّی َہا ا َّل ِذ ۡی َن ٰا‬
‫ار ال ّٰل ِہ‬ُ ‫ص‬
َ ‫ار یُّ ۡو َن َن ۡح ُن اَ ۡن‬ َ ‫ی اِلَی ال ّٰل ِہ ؕ َقا‬
ِ ‫ل ا ۡل َح َو‬ ٰۤۡ ‫ار‬
ِ ‫ص‬َ ‫م ۡن اَ ۡن‬ َ ‫ار ٖی َن‬ِ ‫ِل ۡل َح َو‬
‫ت َّطآئِ َف ٌۃ ۚ َفاَیَّ ۡد َنا ا َّل ِذیۡ َن‬ ۡ ‫ل َو کَ َف َر‬ َ ‫ِس َرآء ِۡی‬
ۡ ‫ی ا‬
ٰۤۡ ِ‫ن َبن‬ ًۢۡ ‫ت َّطآئِ َف ٌۃ ِم‬ ۡ ‫م َن‬َ ٰ‫َفا‬
﴾۱۴٪﴿ ‫َص َب ُح ۡوا ٰظ ِہ ِر ۡی َن‬ ۡ ‫م َفا‬ ۡ ِ‫م ُن ۡوا َع ٰلی َع ُد ِوہ‬ َ ٰ‫ا‬
O you who believe! Be you helpers (in the cause) of Allah as said `Isa, son of
Maryam, to the disciples: "Who are my helpers (in the cause) of Allah'' The
disciples said: "We are Allah's helpers'' (i.e., we will strive in His cause!).
Then a group of the Children of Israel believed and a group disbelieved. So,
We gave power to those who believed against their enemies, and they became
dominant.
5
Hadith No. 1: Lawful Earning
َ َْ ٌ َ َ ََْ َْ ُ ََ
‫ال ف ِريضة بَ ْع َد الف ِريض ِة‬
ِ ‫طلب كس ِب الحل‬
“To seek lawful earning is an obligation after other obligatory duties.”
Explanation:
1. In this hadith, the seeking of lawful earning has been mentioned as an obligation after
other obligatory duties like salat, zakat etc. It is an obligation that every male member of
the family has to fulfill.
2. This hadith carries three words each of which refutes a certain misunderstanding
regarding the provision: (a) Talab (to seek): This signifies that to seek provision is
obligatory. One should not sit idle and think that his provision would come to him of its
own. He has to come out and make an effort to get his share of provision. (b) Kasab (to
earn): This signifies that one has to earn his living. He cannot stop working and become
dependent on others as a ‘parasite.’ (c) Halal (lawful livelihood): This signifies that when
a person sets himself to earn his food he should use only lawful means for this purpose. A
believer cannot earn by unlawful means and then think that this haram provision has come
from Allah.
3. The Holy Quran says about lawful earning: “O mankind, eat from whatever is on earth
(that is) lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a
clear enemy.” About unlawful earning it says: “And eat up not one another's property
unjustly nor give bribery to the rulers that you may knowingly eat up a part of the property
of others sinfully.”
4. The Prophet said, “Nobody has ever eaten a better meal than that which one has earned
by working with one's own hands. The Prophet of Allah, Da’ud used to eat from the
earnings of his manual labor.”
Hadith No. 2: A Truthful and Honest Trader
ُ َ َ َ َ ُ َ ُ ُ َ َ
‫ين َوالش َه َدا ِء‬ ِ ‫ َو‬،‫اجرُ الصدوق الأ ِمين َمع الن ِب ِيين‬
‫الص ِدي ِق‬ ِ ‫الت‬
“The truthful, trustworthy merchant is with the Prophets, the truthful, and the martyrs.”
Explanation:
1. This hadith teaches the two basic principles of lawful earning: Truth and honesty. Any
trade or transaction which is done with truth and honesty would be legal for the trader.
Such an honest trader would be rewarded in the Jannah by placing him with the Prophets,
the Truthfuls and the Martyrs. The Holy Prophet (pbuh) possessed these traits even before
the proclamation of his Prophethood. He was known as Sadiq (truthful) and Amin (honest).
2. Unlawful means of earnings usually involve falsehood, fraudulence, and duplicity. The
Prophet warned the merchants against dishonesty and falsehood. He said: “The merchants
will be raised on the Day of Resurrection as immoral people, apart from those who fear
Allah and act righteously and speak the truth (i.e. those who are honest).”
3. The Prophet gives a clear rule regarding the lawful and unlawful foods: “Allah sent His
Prophet and sent down His Book, marking some things lawful and others unlawful; so what
He made lawful is lawful, what he made unlawful is unlawful, and what he said nothing
about is allowable.”
Hadith No. 3: Accountability for Five Things
ُ ‫يم أَ ْف َن‬ َ
َ ِ‫ َو َع ْن َش َباب ِه ف‬،‫اه‬
‫يم‬ َ ِ‫ َع ْن ُع ُمر ِه ف‬،‫ام ِة ِم ْن ِع ْن ِد َرب ِه َح َتى يُ ْسأ َل َع ْن َخ ْمس‬ َ ‫ول َق َدما ْابن‬
َ ‫آد َم يَ ْو َم ال ِق َي‬ ُ ‫لَا تَ ُز‬
ِ ِ ٍ ِ ِ
َ َ ُ َ ََْ َ َ ُ َ َ َْ َ َْ ْ ُ َ َ
‫يما َع ِل َم‬
َ ِ‫اذا َعم َل ف‬
ِ ‫ َوم‬،‫يم أنفقه‬ ِ‫ َو َع ْن َمال ِ ِه ِمن أين اكتسبه وف‬،‫أ ْبلاه‬
“The feet of the son of Adam shall not move from before his Lord on the Day of Judgment,
until he is asked about five things: about his life how he spent it? About his youth how he
grew old? About his wealth from where he earned it and upon what he spent it? And what
he did with what he knew?”
Explanation:
This hadith tells about five questions that would be asked by Allah on the Day of Judgment:
1. How he lived his life?
Life is not a bed of roses, it’s a test or a trial through which a person has to undergo. The
Holy Quran reveals: “(It is He) Who created death and life to test you as to which of you
is best in deed ...” Therefore, all actions of a man are recorded that would be presented
before Him. He would ask about them and would reward or punish accordingly.
2. How he spent his youth?
Youth is the time when a man’s abilities are at its peak. He is exposed maximally to the
enticements and seductions induced by Satan. So, the good actions of a young person are
dearer to Allah. Therefore, a specific question will be asked about the deeds done in young
age.
3. How he earned his living?
Man has been ordained to earn through legal means and keep himself away from unlawful
means. This question would be asked to see how much a person has followed his Lord’s
command.
4. How he spent his wealth?
Wealth is a bounty or gift given by Allah, so a man is ordained to make the best use of it
which is to create a balance between extravagance and stinginess. He would be asked about
his way of spending money.
5. How much of his knowledge was put into practice?
Knowledge is a special kind of Allah’s favour. Every person is not gifted with it. Therefore,
those who have been given this blessing they should not waste it. They should put their
knowledge into practice and should benefit themselves and others with it.
Hadith No. 4: Refuge from Four Things
ُ َْ َ َْ ُ َْ َ ْ َ ُ َ َ َ َ ُ ََُ َ
‫ الل ُهم ِإنِي أ ُعوذ ِبك من الاربع ِم ْن ِعل ٍم لا يَنفع َو ِم ْن قل ٍب لا يَخشع َو ِم ْن‬: ‫ول الل ِه صلى الله عليه وسلم‬ ‫قال رس‬
ُ َ ُ ََْ َْ
‫س لا تش َبع َو ِم ْن ُد َعا ٍء لا يُ ْس َمع‬
ٍ ‫نف‬
The Messenger of Allah used to say: “O Allah, I seek refuge in You from four: From
knowledge that is of no benefit, from a heart that is not humble, from a soul that is not
satisfied and from a supplication that is not heard.”
Explanation:
The Holy Prophet (peace be upon him) used to seek refuge in Allah from four things:
1. Refuge from knowledge that is of no benefit.
Knowledge is a vast ocean and no single person can attain all of it. Therefore, the Holy
Prophet classifies knowledge in two kinds: One that has benefit in this world or the
Hereafter and the other that has no benefit in both worlds. The former is a blessing and the
latter is a bane. The latter one includes knowledge which is irrelevant and has no use in
this life or the next; or which is not put into practice; or which tends to produce arrogance
and proud in the seeker; or which can harm others like black magic.
2. Refuge from a heart that is not humble.
Humility comes out of fear of God. When a heart becomes void of His fear it becomes hard
like a stone, an impenetrable nutshell, a ball of dead flesh that becomes impervious to
change. At this stage, it listens to no advice and seeks no guidance. Such a person becomes
inclined to vices and runs away from virtues. Therefore, the Holy Prophet teaches to seek
Allah’s refuge from this state of heart.
3. Refuge from a soul that is not satisfied.
This refuge is needed because a soul that is not satisfied with his possessions becomes a
victim to greed. His hunger seeks no end. Nothing can fill his stomach except the dust of
his grave. But if there is contentment in the heart, the insatiable desire for wealth vanishes
and soul becomes satisfied with what it has.
4. Refuge from a supplication that is not heard.
When a man is surrounded by dangers and difficulties, he finds himself helpless and
supplicates his Lord. Allah answers his prayers and he is filled with faith in his Lord. But
if his prayers are not answered, he becomes a victim to disappointment which can near him
to disbelief and he may lose faith in Allah. Therefore, the Holy Prophet teaches to seek
protection from a prayer that is not heard.
Hadith No. 5: Obligation of Hajj
ُ ُ‫وت يَ ُهو ِديًا أَ ْو ن َ ْص َرانِ ًيا َو َذل َِك أَ َن اللَ َه يَق‬
‫ول فِي‬
َ َُ ْ َ ْ َ َ َ َ َ ُ َ ََْ َ ْ َ َ ُ ُ َ ُ ً َ ََ ً َ َ َ َ ْ َ
‫من ملك زادا ورا ِحلة تب ِلغه إِلى بي ِت الل ِه ولم يحج فلا علي ِه أن يم‬
ً َ َ ََ ْ َ ْ َْ ُ َ ََ َ َ َ
‫اع ِإل ْي ِه َس ِبيلا‬‫اس ِحج البي ِت م ِن استط‬
ِ ‫ ولِل ِه على‬: ‫كِت ِاب ِه‬
‫الن‬
“Whoever has the provisions and the means to convey him to Allah's House and he does
not perform Hajj, then it does not matter if he dies as a Jew or a Christian. That is because
Allah said in His Book: And Hajj to the House is a duty that mankind owes to Allah, for
whoever is able to bear the journey.”
Explanation:
1. Hajj is the fifth pillar of Islam. It is compulsory at least once in the lifetime of a Muslim
who can afford the expenditure to make a journey to the House of Allah. The Holy Prophet
said: “Whoever performs Hajj for Allah's pleasure and does not utter any obscenity or
commit any sin then he will return as he was on the day his mother gave birth to him.” He
also said: “Umra is expiation for the sins committed between it and the previous one. And
the reward of Hajj Mabrur is nothing except Paradise.” Hajj Mabrur (The Accepted
Pilgrimge) is the Hajj in which its rules are fulfilled and which is done in the most complete
manner.
2. In this hadith, the Holy Prophet condemns the person who fails to perform despite being
able to afford the journey. One who deliberately shrinks from performing Hajj has been
said to have died the death of a Jew or a Christian which means he has acted like a Jew or
a Christian though he is a Muslim himself. But if he does not perform Hajj because he
denies this obligation, then he would be called a disbeliever.
Hadith No. 6: Four Blessings
َ ً َ ْ َ ً َ ً َ َْ ُْ َْ ُ ُ ٌ َ
‫ َوز ْو َجة لَا ت ْب ِغي ِه‬،‫ َوبَ َدنا َعلى ال َبلَا ِء َص ِاب ًرا‬،‫ َول َِسانا ذاكِ ًرا‬،‫ قل ًبا شاكِ ًرا‬:‫أ ْربَع َم ْن أ ْع ِط َي ُه َن أ ْع ِط َي خي َر الدن َيا َوالْآخ َِر ِة‬
َْ
‫حوْبا فِي نف ِس َها َو َمال ِ ِه‬
"Whosoever is given four things has been given the blessing of this world and the
Hereafter: a heart that is grateful (to Allah), a tongue which utters the remembrance of
Allah, a body that remains patient while going through the hardship (disease), and a wife
who does not want any sin about her chastity and the wealth of her husband.”
Explanation:
This hadith tells about four blessings in this world and in the Hereafter:
1. A Grateful Heart.
Allah demands his servants to appreciate His favours that He has bestowed upon them. He
says: “And be grateful to Me and do not deny Me.” A grateful heart is a blessing because
such a heart really loves his Creator. He rewards grateful people with an increase in His
blessings for them: “If you are grateful, I will surely increase you (in favour); but if you
deny, indeed, My punishment is severe.”
2. A Remembering Tongue
The tongue that keeps remembering Allah is a blessing because it brings satisfaction to the
heart, elevates the man to higher ranks, and Allah also remembers (praises) him in front of
angels and showers His blessings and mercy on him. His remembrance includes uttering
His names, reciting the Qur’an, offering the salah, reading any pious words, asking His
mercy and forgiveness and any other invocation.
3. A Patient Body
Patience is to restrain one’s own self, while perseverance is to tolerate with fortitude all
miseries and calamities and to stand steadfastly and firmly against all perils and hardships.
Patience and perseverance is a blessing given by Allah because this attribute removes sins
of a person, and elevates him to a high rank because Allah help those who remain steadfast.
He says: “Be steadfast! Lo! Allah is with the steadfast.”
4. A Virtuous Wife
The virtues of a good wife have been mentioned here. She should guard her chastity and
protect her husband’s wealth in his absence. This means that beauty and richness are no
standards to choose a woman as a wife. The attributes that matter are her character and
wisdom. She should be pious in character and wise in spending money.
Hadith No. 7: Real Poor
َ ُ ُْْ ُ َ
َ ‫ينا َم ْن لَا ِد ْر َه َم ل َ ُه َولَا َم َت‬ ْ ْ َ ُْ ََ َ َ ََ َ َ ََْ ُ َ َ َ ُ َ َ َ
،‫اع‬ ِ‫ المف ِلس ف‬:‫ون َما ال ُمف ِل ُس؟» قالوا‬ ‫ «أتدر‬:‫ قال‬،‫أن رسول الل ِه صلى الله علي ِه وسلم‬
ْ ْ
‫ال‬ َ ‫ إ َن ال ْ ُم ْف ِل َس ِم ْن أُ َمتي يَأتي يَوْ َم ال ْ ِق َي‬:‫ال‬
َ ‫ َوأَك َ َل َم‬،‫ َو َق َذ َف َه َذا‬،‫ َويَأتي َق ْد َش َت َم َه َذا‬،‫ َو َزكَا ٍة‬،‫ َو ِص َيا ٍم‬،‫ام ِة ب َصل َا ٍة‬ َ ََ
ِ ِ ِ ِ ِ ‫فق‬
َ َ ُ َ َ َ َ َ َ َ َ َ َ َ َ َ َ َ
‫ ف ِإ ْن ف ِن َي ْت َح َسنات ُه ق ْب َل أ ْن‬،‫ َو َهذا ِم ْن َح َسنا ِت ِه‬،‫ ف ُي ْعطى َهذا ِم ْن َح َسنا ِت ِه‬،‫ َوض َر َب َهذا‬،‫ َو َسفك َد َم َهذا‬،‫َهذا‬
َ ُ َُ َ َُ ُ َ ََ ْ َ ُ ََْ َ َُْ
‫ ثم ط ِر َح فِي النا ِر‬،‫اه ْم فط ِر َح ْت َعل ْي ِه‬ ‫يقضى ما علي ِه أ ِخذ ِمن خطاي‬
“The Messenger of Allah said, Do you know who the poor is? They said: The poor among
us is one who has neither money with him nor any property. He said, The real poor of my
Ummah would be he who would come on the Day of Resurrection with prayer, fasting and
charity, but he would come in a state that he had used abusive language towards someone,
or he had spread false accusations about someone, or he had devoured someone’s wealth
unlawfully, or he had shed someone’s blood, or he had beaten someone up; so the one who
suffered at his hand would be given from his good deeds. If his good deeds are exhausted
before his account is settled, their sins would be taken and placed in his account and he
would be thrown in the Fire.”
Explanation:
The hadith tells that the real poor would be a person who had performed his obligatory
duties concerning Allah but had failed to safeguard the rights of His men. This kind of
person would lose all his good deeds to those whom he had wronged and their sins would
be credited to his account. Finally, he would be thrown into Hell. This hadith clarifies that
the worship of Allah alone cannot guarantee salvation unless the rights of other human
beings are also protected.
Three basic human rights have been mentioned in this hadith:
1. Right to be honoured:
The honour of a person can be defiled by abusing and slandering him. Both are major sins
and can bring a loss of good deeds to those who are indulged in them. The Holy Prophet
said: “Abusing a Muslim is an evil-doing, and killing him is disbelief.” He also said: “The
believer is not a slanderer, nor does he curse others, and nor is he immoral or shameless.”
2. Right to have possession:
Every individual has the right to own his property and no one can devour his possession
by unlawful means. If any one does so he would lose his deed to the one he had wronged
and would carry the burden on his sins. Allah says in the Quran: “O you, who have
believed, do not consume one another's wealth unjustly.” The Holy Prophet also warned
against it: “No person that is nourished with haraam will enter paradise. Every person that
is nourished with haraam is more deserving of the Fire.”
3. Right to live:
Every life is precious in the sight of Allah. No one can be killed or beaten. The law of
retribution (Qisas) does not only stand for killings, but it also applies to the injuries that
are inflicted to the innocent.The verse runs as: “And We ordained for them therein a life
for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for
wounds is legal retribution.”
Hadith No. 8: Obligation of Zakat
ُ ُ ْ َُ َ َ ََْ ُ َُ َُ َ َ َ ُ َ َ ََْ ً َ ُ َ َ ََْ ُ ُ َ ُ َ َ ُ ُ َ ََ َُ ََْ ً َ َُ ُ َ ْ َ
‫ ثم يَأخذ‬،‫ام ِة‬ ‫ان يطوقه يوم ال ِقي‬
ِ ‫ فلم يؤ ِد زكاته م ِثل له ماله يوم ال ِقيام ِة شجاعا أقرع له ز ِبيبت‬،‫من آتاه الله مالا‬
َ ُ َ َ َ ُ َ َْ َ َ َ َ َ ْ َ ََ َ َ َ ُ َ َُْ ََ َ ُ َ ََ ُ ُ َ َ ُ ْ َ ْ َ
‫اه ُم الل ُه ِم ْن‬‫ ولا يحسبن ال ِذين يبخلون ِبما آت‬:‫ ثم تلا‬،‫ ثم يقول أنا مالك أنا كنزك‬- ‫ ي ْعنِي ِب ِشدقي ِه‬- ‫ِب ِل ْه ِز َم َت ْي ِه‬
َ ‫ون َما بَ ِخ ُلوا ب ِه يَ ْو َم الْ ِق َي‬
‫ام ِة‬ َ ‫َف ْض ِل ِه ُهوَ َخي ْ ًرا ل َ ُه ْم بَ ْل ُهوَ َش ٌر ل َ ُه ْم َس ُي َطوَ ُق‬
ِ
“Anyone whom Allah has given wealth but he does not pay its Zakat, then, on the Day of
Resurrection, his wealth will be transformed into a bald-headed snake with two poisonous
glands in its mouth and it will encircle itself round his neck and bite him over his cheeks
and say, "I am your wealth; I am your treasure." Then the Prophet recited this Divine
Verse:- And let not those who withhold what Allah has given them of His bounty ever
think that it is better for them. Rather, it is worse for them. Their necks will be encircled
by what they withheld on the Day of Resurrection.”
Explanation:
1. Zakat is one of the five pillars of Islam. The payment of zakat is an obligatory duty. It is
usually payable on assets continuously owned over one lunar year that are in excess of
the nisab, a minimum monetary value. Customarily, its amount is 2.5% of the total income.
There are many verses of the Holy Quran that prescribe zakat. Many a times it is mentioned
along with salat: “And establish prayer and give zakah and bow with those who bow (in
worship).”
2. The verse of Surah Aal-e-Imran cited in the hadith says that those who do not pay zakat
would have their necks encircled with their wealth as a punishment of this sin. Now, this
hadith elaborates how this would happen? It says that their wealth would be turned into a
poisonous serpent with peculiar features. This serpent would encircle their necks, open
their cheeks wide apart, and rebuke at them by saying: I am your wealth and your treasure.
Hadith No.9: Obligation of Salat
َ ُ ُ ْ َ َ ْ ََ َ َ َ ََ َ َ َ َ
‫وه َعل ْي َها‬ ‫ين َو ِإذا بَلغ َعش َر ِس ِنين فاض ِرب‬‫ُمرُوا الص ِبيَ ِبالصلا ِة ِإذا بَلغ َس ْبع ِس ِن‬
“Command a child to pray when he reaches the age of seven years. When he becomes ten
years old, then beat him for prayer.”
Explanation:
1. Salat is the second pillar of Islam and the most important one after the proclamation of
faith. There are many verses of the Quran that enjoin salat upon the believers and many
ahadith also tell about its reward. The Prophet said, “Allah has said, “(O, Muhammad!) I
have ordained 5 times daily salat for your followers. I have made a covenant with Myself
that whoever is regular in performing his salat at its fixed hour, he shall be admitted into
Paradise. Those of your followers, who do not guard their salat, are not included in this
covenant.”
2. The above said hadith tells that it is the duty of the parents to teach their children how
to perform salat as the Holy Quran also says: “And enjoin prayer upon your family and be
steadfast therein.” The child of seven years is taught salat because he is sensible enough to
learn it properly. If he is stubborn and does not offer salat even at the age of ten, then he
can be beaten slightly to warn him. But he cannot be beaten severely for this negligence.
Hadith No.10: Condemnation of a Hypocrite
َ ْ َ ْ َ ْ ْ َ َ ََ َ ُ ََ
‫ َويَأتِي َه ُؤلا ِء ِبوَ ْج ٍه‬،‫ ال ِذي يَأتِي َه ُؤلا ِء ِبوَ ْج ٍه‬،‫اس يوم القيامةذا الوَ ْج َهي ِن‬
ِ ‫وت ِجدون شر‬
‫الن‬
“And you would find the worst among people on the Day of Resurrection being the double
faced (person) who comes to these with one face and to the others with another face.”
Explanation:
1. This hadith condemns a double-faced person who is a hypocrite, a self-seeker, and an
opportunist. He joins a group of people for his own interests and also goes to the opposite
group for his interests. He behaves in this manner because he lacks faith, trust, patience,
and perseverance. Although such a self-seeker is usually found very successful in this
world, but he would be the worst on the Day of Judgment. The Messenger of Allah said:
“The parable of the hypocrite is that of a sheep that hesitates between two flocks,
sometimes following one, and sometimes following another, not knowing which to
follow.”
2. Hypocrisy is a general category of deception, scheming and presenting an outward
appearance of good while concealing its opposite. Hypocrites are of two kinds: (a)
Hypocrites in Beliefs: They profess faith by mouth, but are infidels from the depth of
their hearts. They would reside in the deepest portion of the Hell. (b) Hypocrites in Deeds:
They have the essence of faith in their hearts, but slack in good deeds. They would meet
the punishment in proportion to their bad deeds. Regarding such hypocrite, the Messenger
of Allah said: “When he speaks he lies, when he makes a covenant he betrays it, when he
makes a promise he breaks it, and when he disputes he resorts to fouls speech.”
Hadith No.11: Fate of a Neglectful Preacher
َُ َ ُ َ َ ُ َ ُ ُ َ ََُ ُ َ َ َ ُ ُ َ َْ ُ َ ْ َ َ َ َ ْ َ َ َ ََْ ُ َ ُ َ ُ
‫ ف َي ْج َت ِمع أ ْه ُل‬،‫اه‬‫ فيدور كما يدور ال ِحمار ِبرح‬،ِ‫ فتندل ِق أقتابه فِي النار‬،ِ‫ام ِة ف ُيلقى فِي النار‬ ‫يجاء ِبالرج ِل يوم ال ِقي‬
ْ‫آمرُكُم‬
ُ ‫ ُك ْن ُت‬:‫ال‬َ ‫الم ْن َكر؟ َق‬
ُ ‫وف َوتَ ْن َهانَا َعن‬ ُ ْ َ ْ َ ُ ُ ْ َ َ ْ ُ َ ْ ََ َ ُ ْ َ َ ُ َ ُ ْ َ َ ُ ُ َ َ ْ َ َ َ
ِ ِ ِ ‫ أي فلان ما شأنك؟ أليس كنت تأمرنا ِبالمعر‬:‫النارِ علي ِه فيقولون‬
َ ْ ُ َ ُْ َََْ َ ْ
‫المنك ِر َوآ ِتيه‬ ِ ُ‫ِبال َم ْعر‬
‫ وأنهاكم ع ِن‬،‫وف َولا آ ِتي ِه‬
“A man will be brought on the Day of Resurrection and thrown in the Hell, so that his
intestines will come out, and he will go around like a donkey goes around a millstone. The
people of Hell will gather around him and say: O so-and-so! What is wrong with you?
Didn't you used to order us to do good deeds and forbid us from doing bad deeds? He will
reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used
to forbid you from doing bad deeds, yet I would engage in them myself.”
Explanation:
1. This hadith tells about the fate of those preachers who preach to others but neglect
themselves. They would burn in the Hell Fire, their intestines would come out and they
would wander aimlessly like a donkey. The people they preached to would gather
wondering over their punishment. They would confess that it is the result of their neglect
of good deeds and involvement in bad deeds.
2. Allah commands us to enjoin what is right and forbid what is wrong. However, this
command is accompanied by other admonitions. In one verse, it is questioned, “Do you
order righteousness of the people and forget yourselves while you recite the Scripture?
Then will you not reason?” In another verse, Allah says: “O you who have believed, why
do you say what you do not do? Great is hatred in the sight of Allah that you say what you
do not do.”
3. Therefore, preachers should examine their own hearts first before observing the faces of
others. It is possible that their own hearts are even more tainted than the faces of those they
judge.

Hadith No.12: Reward of Reciting the Quran

ََ َْ ََ ََْ َ َ َ ْ ْ َ َ َ
‫وت اللَ ِه‬
ِ ‫اجتمَع قوْ ٌم فِي بَ ْي ٍت ِم ْن بُ ُي‬ ‫ وما‬،‫َو َم ْن َسلك ط ِريقا يَل َت ِم ُس فِي ِه ِعلما َس َه َل اللَ ُه ل ُه ِب ِه ط ِريقا إلى الجن ِة‬
َ َ ُ ‫ َو َح َف‬،‫ َو َغش َي ْت ُه ْم الرَ ْحمَ ُة‬،‫ين ُة‬
َ َ ْ ْ َ َ ْ َََ َ ْ ُ َ ْ َ َ ُ َ ُ َ َ َ ََ َ َ َ َ ُ ْ َ
،‫ته ُم المَلائِكة‬ ِ ‫ ويتدارسونه فِيما بينهم؛ إلا نزلت علي ِهم الس ِك‬،ِ‫يتلون كِتاب الله‬
ُ‫ َو َم ْن أَبَ ْطأ َب ِه َعمَلُ ُه ل َ ْم يُ ْسر ْع ب ِه ن َ َس ُبه‬،‫يم ْن ِع ْن َد ُه‬
َ ِ‫َو َذك َ َر ُه ْم اللَ ُه ف‬
ِ ِ ِ
“And whoever follows a path to seek knowledge therein, Allah will make easy for him a
path to Paradise. No people gather together in one of the Houses of Allah, reciting the Book
of Allah and studying it among themselves, except that tranquillity descends upon them,
and mercy envelops them, and the angels surround them, and Allah mentions them amongst
those (angels) who are with Him. And whoever is slowed down by his actions, will not be
hastened forward by his lineage.”
Explanation:
1. This hadith highlights the reward of seeking knowledge, particularly religious
knowledge. Those who seek knowledge are promised the glad tidings of Paradise. The
pursuit of knowledge serves as a path that leads to Paradise, as it enables individuals to
distinguish between right and wrong.
2. Those who gather to seek knowledge of the Holy Quran would be given special reward:
Sakeena (Tranquility) descends upon them; Allah’s Mercy envelops them; Angels
surround them; and Allah mentions them to His angels.
3. The Holy Prophet emphasizes at another instance that the angels lower their wings in
approval of the one who seeks knowledge. The inhabitants of the heavens and the earth,
including the fish in the depths of the oceans, seek forgiveness for that individual. The
learned person is elevated in status, surpassing even the devout worshipper, just as the full
moon outshines the rest of the stars. The scholars are the true successors of the Prophets,
as they pass on the legacy of knowledge rather than material wealth.
4. The final part of the hadith emphasizes that one's lineage or social status does not
guarantee salvation. Instead, it is a person's actions and deeds that will be presented before
Allah Almighty. If an individual lacks good deeds, they will face retribution or
consequences for their actions. This highlights the importance of personal responsibility
and the need for individuals to focus on performing righteous deeds to attain salvation.
Hadith No.13: Weight of Good Morals
َ ُ ْ َََُ َ َ َ َ ُ ُ ْ َ َ ََْ ُْ َ
َ ‫الفا ِح َش‬
َ ‫الب ِذ‬ ََْ ٌ َ
‫يء‬ ِ ‫َما شيْء أثق ُل فِي ِميز‬
‫ وإِن الله ليب ِغض‬،‫ان المؤ ِم ِن يوم ال ِقيام ِة ِمن خل ٍق حس ٍن‬
“The heaviest thing which will be put on the believer’s scale on the Day of Resurrection
will be good morals. And Allah hates one who utters foul or coarse language."
Explanation:
1. This hadith states that on the Day of Judgment, a Scale will be established to weigh the
deeds of every individual. The virtues that hold the greatest significance in the sight of
Allah will carry more weight than others. Among these virtues, good manners and morals
will have a greater weight than other virtues. This highlights the significance of cultivating
and practicing good manners and morals throughout one's life.
2. Good morals or etiquettes encompass all the qualities that are commendable and align
with the principles of Shariah, such as truthfulness, honesty, patience, tolerance, and more.
Some of these traits are inherent and ingrained within an individual's nature, while others
can be acquired through training and habituation. Therefore, if a person undergoes the
process of tazkiya (purification of the soul), they can cultivate and attain good morals
through conscious effort and striving.
3. On the other hand, Allah dislikes those who possess bad morals. The hadith highlights
two specific types of individuals in this regard. The first is Fahish, who engages in uttering
abuses, indulges in foul language, and uses obscene words in their speech. The second is
Baziyi, who employs invective language, criticizes, reproaches, and scolds others. It is
important for individuals to refrain from such negative speech and instead strive to cultivate
respectful and dignified communication, in line with the teachings of Islam.
Hadith No.14: Articles of Faith
ُ ْ ُ َ ُ َ
‫ َوت ْؤ ِم َن‬،‫ َوال َيوْ ِم الْآ ِخ ِر‬،‫ َو ُر ُس ِل ِه‬،‫ َوك ُت ِب ِه‬،‫ َو َملَائِك ِت ِه‬،ِ‫قال رسول الله (حين سئل عن الايمان) «أ ْن ت ْؤ ِم َن ِبالله‬
َ َْ َْ
»‫ِبالق َدرِ خيرِ ِه َوش ِر ِه‬
“The Messenger of Allah replied when he was asked about faith: "that you believe in Allah,
His angels, His Books, His Messengers and the Last Day and that you believe in
preordainment (destiny), its bad and good consequences.”
Explanation:
1. This hadith describes six articles of faith: Belief in the Oneness of Allah, Angels, Divine
Book, Prophets, Last Day and Destiny. The first five are commonly known, so our focus
would be on the belief in Predestination.
2. In Islamic terminology, the concept of destiny is referred to as al-Qadr. It is believed
that Allah, in His infinite knowledge, wrote the destinies of all His creation in the Preserved
Tablet (Loh e Mahfuz) before they came into existence. This encompasses all that will
occur until the end of time, as Allah possesses complete foreknowledge. Since Allah's
knowledge is perfect and infallible. Therefore, everything that happens in the world is in
accordance with His divine decree. As mentioned in the Quran, Allah says, “Indeed, all
things We created with predestination.”
3. However, it is important to note that while destiny is predetermined, it does not negate
the concept of free will. Muslims believe that human beings still possess free will and are
accountable for their choices and actions, even though these choices are encompassed
within the broader framework of Allah's predestined plan.
4. In early Islam, there were two sects who deviated from the right path due to their
misunderstanding of the concept of predestination. One of them denied the destiny; and.
the other denied the free will of man. While Imam Hasan remarked that Islam is a midway
between Predestination and Free Will. Hence, Muslims should believe in the harmonious
coexistence of predestination, as decreed by Allah, and the exercise of human free will.

Hadith No.15: Taste of Faith

َ
‫ َو ِبمُ َحم ٍد َر ُسولا‬،‫ َو ِبال ْ ِإ ْسلَا ِم ِدينا‬،‫ان َم ْن َر ِضيَ ِبالل ِه َربا‬ ْ َْ َ َ
ِ َ‫ذاق طع َم ال ِإيم‬
“He has found the taste of faith who is content with Allah as his Lord, with Islam as his
religion and with Muhammad as his Prophet.”
Explanation:
1. Faith is undoubtedly the greatest blessing bestowed upon individuals by Allah. Those
who are blessed with faith experience an indescribable happiness that fills their hearts. In
a hadith, three key features are highlighted, and when they exist within a person's heart,
they enable them to truly taste the essence of faith.
2. It is essential to believe wholeheartedly in Allah, His Messenger, and the religion of
Islam. When a person has accepted Islam willingly and is genuinely pleased with Allah
and His Messenger, they will naturally and willingly act in accordance with the teachings
of Islam. There will be no compulsion or reluctance in following these teachings.
3. At this stage, performing good deeds becomes a natural outcome. The individual will
engage in acts of worship, such as prayer, without feeling burdened or obligated. Instead,
they will find joy and fulfillment in fulfilling the instructions of Allah and His Messenger.
It is within this state that one truly discovers the essence of faith, experiencing the true
beauty and serenity that emanates from a heart filled with belief and devotion.
Hadith No.16: A True Believer
َْ ُ َ َ َ ُ َ
‫لَا يُ ْؤ ِم ُن أ َح ُدك ْم َحتى يُ ِحب لِأ ِخي ِه َما يُ ِحب ل ِنف ِس ِه‬
“No one of you becomes a true believer until he likes for his brother what he likes for
himself.”
Explanation:
1. This hadith tells the feature of a perfect faith and the quality of a perfect believer. By
professing faith one has entered faith. Now, for faith, there are certain stations. When he
starts practicing Islam his stations start to be elevated. As long as he is doing good deeds
his elevation continues and his faith strengthens. However, he cannot reach the highest
stations and cannot become perfect in faith unless he fulfils his duties towards his Muslim
brothers.
2. Here, a lesson on equality is given to the believer. He is asked to consider his brother
equal to him and join him in his achievements and successes. He should like for him
everything that pleases himself. He should share with him the blessings he possesses. In
no circumstance, he should leave his brother alone.
Hadith No.17: Example of Muslim Unity
َ َ َ َ َ ُْ َ َ ْ َ َ َ ْ َََْ ُ َََ ْ َََ ْ ُ ََ َ ُْْ ََ
‫اعى ل ُه َسائِرُ َج َس ِد ِه ِبالس َه ِر‬‫ترى المؤ ِم ِنين فِي تراح ِم ِهم وتو ِاد ِهم وتعاط ِف ِهم كمث ِل الجس ِد إِذا اشتكى عضوا تد‬
َ ْ
‫َوال ُحمى‬
“You will see the believers in their mutual kindness, compassion and sympathy are just
like one body. When one of the limbs suffers, the whole body responds to it with
wakefulness and fever.”
Explanation:
1. This hadith asserts that all Muslims are brothers and are like a single body, and therefore,
they can never be indifferent towards one another. The spirit of cooperation, brotherhood,
fraternity, good will, love, sympathy and unity of direction and purpose should prevail
among them; and they should be always united for the defense of Muslim Ummah.
2. Many traditions of the Prophet describe Muslims as one body and regard different units
of the Ummah as the organs of a single body. A few of the traditions are quoted here in
order to substantiate the point.
2. The Prophet says: “The relationship of the believer with another believer is like a
building, each strengthens the other. Then he illustrated this by interlacing the fingers of
both his hands.” Similarly, he says: “Hand of Allah is with the Jama'ah, and Devil is with
the one who splits away from the Ummah.”
Hadith No.18: Pillars of Islam
َ َ َ َ َ َ َ َ ُ ُ َ َ َ ُ َ ََ ُ َ َ َ َ َ ْ َ َ َ َ
َ ‫ َوا‬،‫الزكَا ِة‬ ْ َ َ َ ُ َ ْ َ‫بُني‬
،‫لح ِج‬ ‫ وإِيتا ِء‬،‫ وإِقا ِم الصلا ِة‬،ِ‫ شهاد ِة أن لا إِله ِإلا الله وأن محمدا رسول الله‬:‫س‬
ٍ ‫الإسلام على خم‬
ِ ِ
َ ‫َو َصوْم َر َم َض‬
‫ان‬ ِ
“The structure of Islam is raised on five (pillars), testifying that there is no god but Allah,
that Muhammad is His man and messenger, and the establishment of prayer, payment of
Zakat, Pilgrimage to the House and the fast of Ramadan.”
Explanation: The five pillars of Islam provide a comprehensive framework for a Muslim's
religious obligations, covering belief, worship, charity, self-discipline, and community
involvement. They are as follows:
 1. Shahada (Declaration of Faith): The first pillar is the declaration of faith, which
involves bearing witness and proclaiming that there is no deity worthy of worship
except Allah, and Muhammad is His messenger. It is the central belief that
distinguishes a person as a Muslim.
2. Salah (Prayer): Salah refers to the ritual prayers performed five times a day, which
are obligatory for Muslims. These prayers involve specific physical movements and
recitation of verses from the Quran. They serve as a means of establishing a direct
connection with Allah and seeking His guidance and blessings.
3. Zakat (Almsgiving): Zakat is the practice of giving a portion of one's wealth to the
less fortunate and those in need. It is a form of mandatory charity and an act of
social responsibility. Muslims are obligated to donate a calculated portion of their
wealth each year to support the welfare of the community.
4. Sawm (Fasting): Sawm is the observance of fasting during the holy month of
Ramadan. From dawn to sunset, Muslims abstain from food, drink, and other
physical needs. Fasting serves as a means of self-discipline, self-reflection, and
increased devotion to Allah. It also fosters empathy for those who are less fortunate.
5. Hajj (Pilgrimage): Hajj is the pilgrimage to the holy city of Mecca in Saudi Arabia,
which is to be performed at least once in a lifetime by physically and financially
capable Muslims. It involves specific rituals, such as circumambulating the Kaaba,
standing on the plains of Arafat, and performing other prescribed acts. Hajj
represents unity, equality, and the ultimate spiritual journey for Muslims.
Hadith No.19: Eradication of Evil
َْ َ َ َْ َ ْ َ َ َْ َ َ َ َْ َْ ُْ َ
‫ َوذل ِك أض َع ُف‬،‫ ف ِإ ْن ل ْم يَ ْس َت ِطع ف ِبقل ِب ِه‬،‫ ف ِإ ْن ل ْم يَ ْس َت ِطع ف ِب ِل َسانِ ِه‬،‫َم ْن َرأى ِمنك ْم ُمنكرا فل ُيغ ِي ْر ُه ِب َي ِد ِه‬
َ ‫الْإ‬
‫يمان‬ ِ
“Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do
so, then with his tongue; and if he is not able to do so, then with his heart and that is the
weakest of faith.”
Explanation:
1. The Holy Prophet (peace be upon him) guides to three steps for eradication of evil: use
of force; verbal admonition and disliking in the heart. These three steps are addressed to
three different sections of the society so that no chaos occurs.
2. The use of force should be used by the state who has authority to implement law. Allah
Almighty said: “Those who, if We give them authority in the land, establish prayer and
give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the
outcome of matters.”
2. Verbal admonition should be adopted by the ulema, scholars, teachers and other
knowledgeable persons. For this purpose, they should use the best way to warn them
against evil and invite them to good as Allah said: “Invite to the way of your Lord with
wisdom and good instruction, and argue with them in a way that is best.”
3. All common Muslims who do not have any authority or lack knowledge should at least
prevent themselves from evil. They must be able to recognise an evil and dislike it even if
they cannot prevent others from it. This is the last station of faith and there is no other
station below it.
4. This hadith delineates the responsibility of each group. The problem arises when the
limits are crossed. When the state stops using force to eradicate the evil, some religious
groups now take up the charge in their hands. The state is thus labeled “unislamic” or
“secular” by them and these groups are called “bigots” by the state. These antagonists keep
on fighting against each other killing the peace of the whole nation. Peace can be ensured
only when each section of the society would perform his job without meddling in the affairs
of others.
Hadith No.20: Division of Responsibilities
َ ٌ ‫ َو ُهوَ َم ْس ُئ‬،‫الناس َر ٍاع‬ َ َ َ َ ُ َْ َ َ َ ْ َ ٌ ُ ْ َ ْ ُ ُُ َ َ ْ ُ ُُ ََ
‫ َوالرَ ُج ُل َر ٍاع َعلى‬،‫ول َع ْن َر ِع َي ِت ِه‬ ِ ‫ فالأ ِمير ال ِذي على‬،‫ وكلكم مسئول عن ر ِعي ِت ِه‬،‫ألا كلكم ر ٍاع‬
َ َ َ َ ُ ْ َْ َ ْ ُ ْ َ ٌَ ُ ْ َ َ َََ َ َْ َ َ َ ٌ َ َُ َْ َ ْ ُ ْ َ ٌ ُ ْ َ ُ َ َ َْ
‫ال‬ِ ‫ والعبد ر ٍاع على م‬،‫ و ِهيَ مسئولة عنهم‬،‫ والمرْأة را ِع َية على ب ْي ِت بع ِلها وول ِد ِه‬،‫ وهوَ مسئول عنهم‬،‫أه ِل ب ْي ِت ِه‬
ٌ ‫ َوكُلُ ُك ْم َم ْس ُئ‬،‫ أَلَا َفكُلُ ُك ْم َر ٍاع‬،‫ول َع ْن ُه‬
‫ول َع ْن َر ِع َي ِت ِه‬ ٌ ‫َسي ِد ِه َو ُهوَ َم ْس ُئ‬
ِ
“Beware! Every one of you is a guardian and everyone is answerable with regard to his
subjects. The ruler is a guardian over the people and shall be questioned about his subjects.
A man is a guardian over the members of his family and shall be questioned about them.
A woman is a guardian over the household of her husband and his children and shall be
questioned about them. A slave is a guardian over the property of his master and shall be
questioned about it. Beware, every one of you is a guardian and every one of you shall be
questioned with regard to his subjects.”
Explanation:
1. In an Islamic society, everyone has got a certain position entrusted to him by Allah.
Whether he is a ruler or a slave, be he a man or a woman, there are some subjects over
whom he enjoys his power. Now, the position which he possesses is not a position of power
only, but it is a position of responsibility. This hadith tells that everyone is a guardian over
or a care-taker of his subjects and he would be answerable to Allah about his
responsibilities regarding them.
2. Here, four categories of guardians have been mentioned:
 Ruler is a guardian over his subjects.
 Husband is a guardian over his family members.
 Wife is a guardian over her husband’s house and his children.
 Slave is a caretaker of the property of his master.

3. This hadith defines the domains of authority of each section of the society. This states
that the use of force for the eradication of evil can be exercised by those people only who
have been entrusted with the guardianship over them.
 1

Importance of studying Seerah

Definition of Seerah
The word Seerah has a linguistic meaning which means a path. Walking is called “Sair”, when
one walked from one place to another it is called “Saara Fulaan”. So it is a path which a person
takes during his life time. The word Seerah can be rendered into English as conduct,
comportment, demeanour, attitude, behavior, way of life, attitude, position, reaction, way of
acting and biography.

Seerah could be the biography of any person, not just Prophet Muhammad (pbuh), however the
word has been used so much with him that when we say Seerah, we almost all the time are
referring to the life of our beloved Prophet.

What is the importance of studying Seerah?

There can be as many reasons of studying seerah as one can think. Few of them are given below.

1. History of Islam:
The life of the Holy Prophet (pbuh) is the history of Islam. By studying the life of the Prophet we
are studying the stages that took place in the development of our religion. This study provides
guidance for us. We would find situations and incidences of his life that would help us in
everything that we would need to know in conducting our lives.

Ali bin Hussain ibn Ali bin Abi Talib, the grandson of Ali ibn Abi Talib
would say “We were taught the Seerah of the Messenger of Allah like we were
taught the Qur-aan”.
That is how important Seerah was for them. This is because it gives a detailed historical account
about the Holy Prophet of those incidences that are briefly pointed in the Holy Quran. The events
of the lives of the Prophets have been recorded in the Qur-aan that provide a proof of the
significance of studying seerah of our Prophet also.

2. For Love of the Prophet:

The second reason to study Seerah is to develop love for our Prophet Muhammad (pbuh) in our
hearts. He is the Beloved of Allah Almighty and his love is the essence of our faith.

The Holy Prophet has been reported to have said: “None of you will attain true
faith until you love me more than your parents, your children and the whole
world” (Bukhari )

Once ‘Umar bin Khattab came to the Prophet (pbuh) and said : “O Messenger of Allah
I love you more than anyone except myself”. The Holy Prophet told him: ‘you would
 2

not really attain the complete faith until you love me more than your own self.’ So
‘Umar corrected himself and said: “O Messenger of Allah, now I love you more than
my own self”. The Holy Prophet remarked: ‘Now you have attained the complete faith’.

Though the majority of the Muslims have shallow information about their Prophet but they still
love him. What would be the condition of their love if they come to know of the true status of
their beloved Prophet in the sight of Allah Almighty and of his prestigious rank among all
Prophets and of his endless mercy on them in this world and the Hereafter?

The Holy Quran reiterated the same in the following verse:

“Say: If your fathers, your sons, your brothers, your wives or your kindred, the
wealth that you have gained, the commerce in which you fear a decline, and
the dwellings in which you delight are dearer to you than Allah and His
Messenger, and striving hard and fighting in His Cause, then wait until Allah
brings about His Decision (torment). And Allah guides not the people who are
disobedient to Allâh.”( Al- Tawbah: 24)

3. To follow the Best Example:

The Holy Prophet (pbuh) is the embodiment of “Khuluq”- The perfect character. And we will be
more able to follow his ways if we will study them. The Holy Qur’an describes the characteristic
of our beloved Prophet (pbuh) as the highest model of virtue for the faithful under all
circumstances.

“Certainly, you have an excellent model in the Apostle of Allah.” (Al- Ahzab:
21)

This verse enjoins the Muslims to follow the teachings and practices of their Prophet. The details
of his these practices can be found in the books written on the seerah.

4. For True Understanding of the Qur’an:

The seerah of our Prophet also helps to understand the verses of the Holy Qur’an with its right
sense and true spirit. There are some verses that are dealing with events that were happening in
the time of the Holy Prophet. Some verses were revealed prior to an event, some concurrent with
an event and some after an event. The seerah gives us the explanation of these verses.

Consider Surah Al- Ahzaab. Many verses of this surah were revealed regarding the battle of Al-
Ahzaab (Khandaq). Unless we know the background of this battle and many events that were
taking place before, during and after this battle we cannot understand those verses of this surah
that deal with this battle.
 3

Similarly, a major section of Surah Aal-’Imran, which is a dialogue between the Muslims and
Christians, is based on the Christian delegation that came from Najran to visit the Holy Prophet.
These verses were revealed to support the Prophet in his dialogue with them. We should know
when this delegation came, how many of them came, who was leading them, and what did they
say , etc. All such queries have not been addressed in the Qur’an. This information can be sought
for in the books of seerah.

5. The methodological steps of the Islamic movement:

Our Beloved Prophet (pbuh) preached the divine religion for 23 years. His life is full of hard
work, zeal, sincerity and devotion to make his mission successful. He started preaching secretly
and then stepped forward to make his cause public. He would go to any length to grab success in
his divine mission. The study of his movement is important for anyone who sets himself out to
guide the nation. Reformer or leader can take lessons from his life to win success in their
mission.. So it is very important for us to see the stages that he went through and the progression
of his movement.

6. Studying Seerah is ‘Ibadah:

This is ‘ibadah. There is reward in studying this. We are worshipping Allah by studying the life
of the Apostle of Allah. We would be given forgiveness of our sins if we study seerah and obey
what we studied. More than anything else a person studying and following the Holy Prophet
would become the beloved man of Allah Almighty as the Holy Qur’an says:

“Say if you do love Allah then follow me (i.e. Muhammad pbuh) Allah will
love you and forgive you of your sins. And Allah is Oft-Forgiving, Most
Merciful.”(Aal ‘Imraan 3: 31)

7. For Developing a Muslim Identity:

There is a global culture that is engulfing other cultures. Failing to stand against it every other
culture is being demolished. And the only ideology that is standing up to this global culture is
Islam. But still as Muslims we are also suffering from a cultural crisis. Our youth know more
about pop-stars than they know about the Companions of the Holy Prophet. Ask the young
Muslim of this age to name the soccer players on their favorite team or their best basketball
players and they would go down the list. Then ask him names of those ten companions who were
declared by the Prophet to be in the Heaven ( Ashra Mubashhara). The list would end abruptly.
To preserve our cultural identity, to secure Islamic values and norms, to protect our youth from
this moral decadency we need to tie them with the love of the Holy Prophet (pbuh). We need to
teach them seerah so that they could understand what true Muslims should look like and should
they be doing.
 1

Islamic Teachings on the Concept of Muslim Community

Ummah is an Arabic word meaning "community" or "nation". In the context of Islam, the
word Ummah is used to mean the "Community of the Believers" and thus the whole Muslim
world. Among all its constituent units, there exists a deeper unity which does not allow the
differences of region, race, language and nation to disrupt and disintegrate it. Noble Qur'an
declares:
“Surely this community of yours is one community (Ummah), and I am your
Lord, therefore serve Me.” (21:92)
Community is an organism and individuals are parts of its body and have their specific
functions to perform. Allah Almighty enjoins the Muslim community to hold fast together as
follows:
"And hold fast, all together, by the rope which Allah (stretches out for you),
and be not divided among yourselves." (3:103)
In many traditions Muslims are described as one body and different units of the Muslim
Ummah are regarded as the organs of a single body. A few of the traditions are quoted here in
order to substantiate the point:
“The similitude of believers in regard to mutual love, affection, and fellow-
feeling is that of one body; when any limb of it is in pain, the whole body
feels the pain, because of sleeplessness and fever.”(Muslim)
"The relationship of the believer with another believer is like a building, each
strengthens the other." Then he illustrated this by interlacing the fingers of
both his hands. (Bukhari)
“After me there will be many calamities and much evil behavior. Whoever
you see splitting away from the Jama'ah or trying to create division among
the Ummah of Muhammad, then kill him, for the Hand of Allah is with the
Jama'ah, and the Shaitan is with the one who splits away from the Ummah,
running with him.”(Nasai)
“When you are holding to one single man as your leader, you should kill
who seeks to undermine your solidarity or disrupt your unity”.(Muslim)
All these traditions lead us to the conclusion that all Muslims are brothers and are like a single
body and therefore can never be indifferent towards one another. Among them should prevail
the spirit of cooperation, brotherhood, fraternity, good will, love, sympathy and unity of
direction and purpose and they should be always united for the defense of Muslim Ummah.
 2

Institutions of the Society:

The foundations of the social system of Islam, rest on the belief that all human beings are
equal and constitute one single fraternity. Its various components are the following:

Family
The foremost and fundamental institution of human society is the family unit. A family is
established by the coming together of a man and a woman, and their contact brings into
existence a new generation. This then produces ties of kinship and community, which, in turn,
gradually develop further ties.

According to Islam the correct relationship between man and woman is marriage, a
relationship in which social responsibilities are fully accepted and which results in the
emergence of a family. Sexual permissiveness and other similar types of irresponsible behavior
which strike at the very roots of society are forbidden (haram). Severe punishments are
prescribed to deter would-be offenders.

Kinship and Blood Relationship

After the limited circle of the family, the next social sphere is that of kinship and blood
relationship. Islam wants all those who are related through common parents, common brothers
and sisters or marriage to be affectionate, cooperative and helpful to each other. In many places
in the Qur’an good treatment of the near relations is enjoined. In the Hadith of the Prophet,
blessings and peace be on him, proper treatment of one’s blood relations has been strongly
emphasized and counted among the highest virtues. A person who cold-shoulders his relations or
treats them indifferently is looked on by Islam with great disfavor.
Neighbours
After relations come one’s neighbors. The Qur’an has divided them into three categories: a
neighbor who is also a relation; a neighbor who is a stranger; and a casual or temporary neighbor
with whom one happens to live or travel for a certain time. All of them are deserving of
sympathy, affection, kindness and fair treatment. The Prophet, blessings and peace be on him,
once said that the right of the neighbor were so strongly emphasized by the angel Gabriel that he
thought neighbors might even share one’s inheritance. (Bukhari and Muslim)
Islam, therefore, requires all neighbors to be loving and helpful and to share each other’s sorrows
and happiness. It enjoins them to establish social relations in which one can depend upon the
other and regard his life, honor and property safe among his neighbors.
Society
Next to these come the wider relationships covering the whole of society. The broad principle on
which Islam wants people to structure their social lives is given by Allah Almighty as follows:
“Co-operate in acts of goodness and righteousness and do not co-operate in
acts of sin and injustice”. (5: 2)
 3

Similarly, there are many ahdith on the same subject. All these intend to strengthen
social relationship. Those virtues that can make this bond strong are commanded and
those vices that can make this relation weak are forbidden as follows:
“No one among you shall be a true believer unless he likes for others what he
likes for himself.” (Bukhari and Muslim)
“Do not think evil of each other, nor probe into each other’s affairs, nor incite
one against the other. Avoid hatred and jealousy. Do not unnecessarily oppose
each other. Always remain the slaves of Allah, and live as brothers to each
other”. (Muslim)
“To support the community when it is in the wrong is like falling into a well
while catching the tail of your camel which was about to fall into it.” (Abu
Daud)
State:
The conception of a state in Islam is that of a commonwealth of all the Muslims living as one
community under the guidance and direction of a supreme executive head. Islamic state is
a state in which every Muslim has a right to serve his life according to the principles of Quran
and Sunnah.
The Quranic injunction calls upon the Muslims to obey the supreme commander among them.
The Holy Prophet commanded: “It is obligatory for you to listen to the ruler and obey him in
adversity and prosperity, in pleasure and displeasure, and even when another person is given
undue preference over you.”(Muslim) But if he is asked to commit sin then the obedience of the
ruler is disallowed as the Prophet (pbuh) said:
“The Muslim is obliged to obey (the ruler) whether he likes it or not, unless he
is commanded to commit an act of disobedience. If he is commanded to
commit a sin then he should neither listen nor obey.”(Bukhari &Muslim)
 1

Tazkiyah Nafs and the Guideline of the Holy Prophet

Meaning of Tazkiyah Nafs:
“Tazkiyah” literally means, “Purification or Cleansing”. And “Nafs” means the “Soul”. When
the two terms are phrased, they mean, “Purification of the soul.” Technically, Tazkiyat ul-Nafs
means “completing the perfection of one’s soul (Nafs) by cutting down its desires, and allowing
its noble characteristics to evolve.”Allah Almighty says:
“He who purifies it (the soul) will indeed be successful. And he who corrupts it
is sure to fail.”(91:9-10)
The above said verse shows that our soul can undergo the process of purification and man is
given the choice to act freely to purify its soul from base desires and he might also lead his soul
to corruption by his wrong beliefs and bad deeds.

Stages of the Nafs:

There are three principal stations of nafs or human consciousness that are specifically mentioned
in the Qur'an. They are stages in the process of development, refinement and mastery of the nafs.

1. Nafs al-Ammārah: Unruly soul that dictates evil as mentioned in this verse: “Verily
the nafs of man incites to evil” (12:53).

2. Nafs al-Lawwāmah: Reproachful soul that reproaches itself on committing of sins as

referred to in the verse: “I call to witness the regretful self (the accusing voice of man's
own conscience)”(75:2)

3. Nafs al-Mutma'inna: Satisfied soul or the soul that leaves all temptations behind and
remains at peace with its God as told in the verse: “O Soul that hast attained to inner
peace! Return toward your Sustainer, well-pleased (and) pleasing (Him)” (89:27-28)
Seerah of the Prophet (pbuh) and Tazkiyah nafs:
The Holy Prophet (pbuh) was sent to mankind not only to cleanse them from the outside but also
to purify them from the inside. Along with teaching the verses of the Quran he also taught them
the wisdom and spirit lying deep in the letter of the verses. He recited the verses to them and
practiced them to set moral standard of achieving purification of soul (Tazkia nafs). In this
regard the Holy Quran mentions:
“Indeed, Allah has conferred a great favour on the believers in sending a
Messenger from among them, to recite His revelations to them, and purify
them, and teach them the Book and wisdom, for, before that they were surely
in manifest error.”(3:164)
The Holy Prophet himself laid immense stress on striving against the evil desires of the soul
which is the fundamental philosophy for the purification of soul. The hadith of
 2

the Prophet Muhammad: “Cleanliness is half of faith" does not refer to outward cleanliness
alone; it also alludes to the soul's inner purity. It has also been reported that the Holy Prophet
returned from one of his campaigns and told his companions: "You have come forth in the best
way of coming forth: you have come from the smaller jihad to the greater jihad." They said:
"And what is the greater jihad?" He replied: "The striving (mujahadat) of Allah's servants
against their idle desires."
Tazkiyah is a continuous process of purification to maintain spiritual health. Similar to the
process of maintaining physical health, any lapse in the regimen can cause one to lose their
previous gains, and thus caution must always be used to not deviate from the path. There are
certain impediments which the striver must avoid in his struggle towards purification.

1. Anger: This is considered the worst of all negative traits. It may easily be said that anger is the
source from which the other sins flow. One’s anger can cause people to feel put off, upset,
intimidated, afraid, or a handful of other unpleasant emotions. An angry person in addition to
hurting himself is almost always hurting others around him. He becomes angry when he thinks
that his basic boundaries have been violated and as a response he may become aggressive and
start bullying others, frighten people by threatening them, blaming them, and taking vengeance.
All these traits make a soul sinful, and so controlling anger is essential for purification of the
soul. The Prophet states in a hadith:
"The strong is not the one who overcomes the people by his strength, but the
strong is the one who controls himself while in anger."(Bukhari)

2. Malice or Malevolence: Malice is the intention to cause harm to others due to having ill-
will toward them. People feel malice for people they hate. Such a person tortures himself if his
equal, friend, neighbour, be preferred, commended, do well. No greater pain can come to him
than to hear of another man's well-doing; it’s a dagger at his heart and he starts seeing him with
envious eyes. For purification of his soul, one must replace malice with kindness and look upon
his Muslim brother with love. The Holy Prophet addressed this evil and guided to shun it by
saying:
“Don't nurse malice against one another, don't nurse aversion against one
another, and don't be inquisitive about one another, and don't outbid one
another (with a view to raising the price) and be fellow-brothers and servants
of Allah.”(Muslim)

3. Jealousy or envy: Envy is the desire to have a quality, achievement, or possession that
belongs to someone else. This emotion occurs when a person lacks that superior quality he
desires that the other also lack it. A person inflicted with this disease wants others to lose
blessings bestowed on them by Allah. Not only is he rendered unhappy by his envy, but he also
wishes to inflict misfortune on others. The Holy Prophet warned against this evil in a hadith:
“Beware of envy because envy consumes the virtues just as the fire consumes
the firewood.”(Abu Da’ud)
 3

4. Arrogance : Arrogance is an offensive display of superiority or self-importance; an

overbearing pride which consists in exorbitant claims of rank, dignity, estimation, or power. An
arrogant person will usually try to downplay other people's achievements or ideas in order to
make him or herself appear better. He is often unable to realize that he is not as good as he
assumes he is or he has problems recognizing his own self limitations. The Prophet addressed
this evil in a number of ahadith:
“Whoever has a mustard seed's weight of pride (arrogance) in his heart, shall
not be admitted into Paradise.”(Tirmidhi)

5. Ostentation or showing off: Ostentation is a pretentious display to impress others. This

means to present something in a manner opposite to its true nature. This showiness can also exist
in a religious person i.e., a person's performing deeds for the next world to impress the idea on
others that he is really a pious person with earnest desire of the akhirah while in fact he wants to
attain worldly desires. The Holy Prophet disliked this act and condemned those who make a
show off of their good deeds. He said:
“The thing I fear most for you is the lesser shirk i.e. showing-off (of good
deeds).”(Ahmad)

6. Vanity: Vanity is self-conceit. A person who has pride because of any quality which he
possesses and other do not possess that fails to understand that each possession has been
distributed by Allah Almighty Himself. If He has deprived someone of some fortune, He would
surely compensate it with reward for that servant in the Hereafter. If He has given you some
fortune He is surely going to hold you accountable for it in the Hereafter. ‘Whoever wears a
garment of pride and vanity, Allah will clothe him, on the Day of Resurrection, in a garment of
humiliation.’(Ibn Majah)

7. Greed: Greed is an excessive desire for more than one needs or deserves and having no limit to
what one hoards of possessions. This is forbidden by the Holy Prophet:
"This wealth is green and sweet, and whoever takes it without greed, Allah will
bless it for him, but whoever takes it with greed, Allah will not bless it for him,
and he will be like the one who eats but is never satisfied. And the upper hand
is better than the lower hand."(Bukhari)

8. Miserliness: The cause of miserliness is love of the wealth. To cure the disease of miserliness,
one must force oneself to be generous. The Messenger of Allah said:
"Generosity is close to Allah, close to Paradise, close to the people and far
from the Fire. Stinginess is far from Allah, far from Paradise, far from the
people and close to the Fire. The ignorant generous person is more beloved to
Allah than the worshiping stingy person."(Tirmidhi)
 4

9. Materialism or love of the material world: The attitude that the worldly possessions,
not the spiritual pursuits, constitute the greatest good in life is discouraged in Islam. This world
has been called by Allah Almighty a place of delusion or deception. By delusion we mean that
the possessions of this world are too alluring and those who are beguiled into them might forget
worshipping Allah or ignore performing his duties towards human beings or indulge in sundry
sins. Now this does not mean that we should become totally oblivious of the world and its
possessions, but it means we should get these things without falling in their love. We should sail
through the world without allowing it enter our heart as while sailing through a river we do not
allow water enter our ship. The Holy Prophet (peace be upon him) has said that "love of the
world is the root of all evil." So, if this ailment is treated and cured, all other maladies flowing
from it will also disappear. The Prophetic guidance regarding this is as follows:
A man came to the Prophet and said, "O Messenger of Allah, guide me to an
action which, if I do Allah will love me and the people will also love me." He
said, "Have no desire for this world, Allah will love you; and have no desire
for what people possess, and the people will love you."(Ibn Majah)

Conclusion:
The sālik (striver) must purify himself from these bad traits and rid his heart of the underlying
ailments that are at their source. Outward adherence to the five pillars of Islam is not sufficient:
he must be perfect in behavior. This requires a program of self-evaluation, purification, seclusion
and establishing a practice of remembrance and contemplation under the guidance of an
authorized Shaykh of Spiritual Discipline (shaykh at-tarbiyyah). In this way the seeker is able to
achieve a state in which his heart is ready to receive Divine Inspiration and observe Divine
Realities.
4.1. Civilization:
The word ‘civilization’ comes from the Latin word civis, meaning someone who lives in
a town, a citizen. The Arabic word for civilization is hadarah. In Urdu, it is called tahzeeb
which means to prune, weed out unwanted or unnecessary things. When people are called
‘civilized’ they have organized into large well-organized groups like towns, not in
small tribes or family groups. Such a large well-organized group is called a ‘civilization.’
We can define it as an advanced state of intellectual, cultural, and material development in
a human society, marked by progress in the arts and sciences, an advanced state of moral
conduct, the extensive use of record-keeping, including writing, and the appearance of
complex political and social institutions.

4.2. Culture:
Culture consists of the beliefs, behaviors, ideas, philosophies, and practices and other
characteristics common to the members of a particular group or society. Through culture,
people and groups define themselves, conform to society’s shared values, and contribute
to society. Thus, culture includes many societal aspects: language, customs, values, norms,
mores, rules, tools, technologies, products, organizations, and institutions. The Arabic
word for culture is thaqafat.

4.3. Islamic Civilization:

The Islamic Civilization is in reality an amalgam of wide variety of cultures, from North
Africa to the western periphery of the Pacific Ocean, and from Central Asia to sub-Saharan
Africa. The traditional beginning of the Islamic civilization is associated with the Prophet
Muhammad (about AD 570-632). Islam spread quickly over the next century and by about
725 was established in Palestine, Iraq, Iran, Syria, Egypt, the Arabian Peninsula and most
of sub-Saharan Africa.

4.4. Factors affecting Islamic Civilization:

There are certain factors that constitute the ideological foundation of Islamic civilization.

1. Faith:

The structure of Islamic civilization rests on a belief system. There is a set of beliefs that
helps Muslims interpret their everyday reality, understand, organize, and make sense of the
world around them. It is a highly coherent network where constituent beliefs support each
other logically and largely do not contradict one another. To discard a belief means
discarding a whole host of other beliefs, forsaking our communities, going against those
we trust and love, and in short, challenging our identities. Muslims are required to believe
in the Oneness of Allah, Prophethood of Muhammad and other prophets, the divine nature
of certain Books, existence of angels, and presence of an endless life after death.

2. Creationism:

Muslims believe that that the universe, earth, and all living things are created by Allah. He
is the ultimate creator, and the natural world is a manifestation of His divine plan and
wisdom. The Qur’an reveals: “Indeed, in the creation of the heavens and the earth and the
alternation of the night and the day are signs for those of understanding.”(3:190) On the
earth, man is His vicegerent. He has honored him, and has subjected the universe to him.
He invites man to explore the universe and observes signs of His Lord as Allah states: “We
will show them Our signs in the horizons and within themselves until it becomes clear to
them that it is the truth.”(41:53)

3. Free Will:

Allah has given man freedom of choice as a responsibility entrusted to him, and for which
he is answerable. He will be questioned about the choices he makes in his life and how he
put his free will into use? This trust was presented to all of Allah’s creations but only man
came forward to take this responsibility on his shoulders as the Qur’an mentions: “Indeed,
we offered the Trust to the heavens and the earth and the mountains, and they declined to
bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and
ignorant.”(33:72)

4. Equality:

Equality is a fundamental principle in Islam, and the Qur’an emphasizes the equal worth
and dignity of all individuals, regardless of their race, ethnicity, or social status. Islam
promotes the idea that all human beings are equal before Allah, and distinctions are based
on piety and righteous deeds rather than superficial characteristics. This is explained in the
following verse: “O mankind, indeed We have created you from male and female and made
you nations and tribes that you may know one another. Indeed, the most noble of you in
the sight of Allah is the most righteous of you.”

5. Source of Evil:

Islam teaches the existence of an unseen source of evil-Iblees or Shaitan. He was a haughty
disobedient creature who refused to obey Adam claiming his superiority over him. Allah
cursed him forever and expelled him from Paradise. He vowed to spread evil and misguide
mankind by making sins apparently seductive. The Qur’an quotes him: “(Iblees) said, My
Lord, because You have put me in error, I will surely make (disobedience]) attractive to
them on earth, and I will mislead them all.”(15:39) He is invisible and whispers evil in our
hearts. We should seek refuge in Lord “from the evil of the retreating whisperer who
whispers (evil) into the breasts of mankind.”(114:4-5)

4.5. Elements of Islamic Civilization:

The structure of Islamic civilization is formed by the combination of a number of elements
as follows:

1. Pillars of Faith:

The first essential constituent of an Islamic civilization is the five pillars of Islam: to testify
that there is one God and Muhammad is his messenger, to offer prayers five times a day,
to pay alms annually, to observe fasts in the month of Ramdan, and to go for pilgrimage to
the House of Allah once in a lifetime.

2. Family Structure:

In Islam, the family is considered a fundamental and essential unit of society, and it is
governed by certain principles and guidelines. Its family structure is centered on a sacred
and legal contract between a man and a woman (marriage). While men and women are
considered equal in their spiritual and moral standing, they may have different roles and
responsibilities within the family. Children are obligated to showing respect and kindness
towards parents, and they would provide for their children, educate them, and raise them
in a nurturing environment. At the same time, Islam promotes strong ties with extended
family members and other relatives.

3. Economic System:

All economic activities in an Islamic civilization must adhere to the principles of Sharia
(Islamic law), which permit the lawful (halal) and prohibit the unlawful (haram), such as
usury (riba), gambling (maisir), and certain unethical business practices, such as deceptive
practices, fraud, and exploitation. Islam emphasizes fair distribution of wealth and
discourages extreme economic disparities. It aims to achieve social justice by addressing
the needs of the less privileged with obligatory (zakat) and supererogatory (sadaqah)
charity.

4. Education:

Education holds significant importance in Islam, and the religion places a strong emphasis
on seeking knowledge. The Qur’anic verse reads: “Read in the name of your Lord who
created. Created man from a clot. Read, and your Lord is the Most Generous – Who taught
by the pen – Taught man that which he knew not.” (96:1-5) The Prophet Muhammad (peace
be upon him) emphasized: “Seeking knowledge is obligatory upon every Muslim.” Islamic
education aims to integrate religious teachings with various academic disciplines,
including science, mathematics, literature, and humanities. The goal is to create well-
rounded individuals who are knowledgeable in both worldly and spiritual matters.

5. Political System:

Islamic political principles emphasize the importance of justice, equality, and

accountability in governance. Islam advocates for the establishment of an Islamic state
governed by Sharia, whereby a ruler should be selected by public opinion. Historically, the
caliphate was a political and religious leadership in early Islamic history after the death of
Prophet Muhammad. It was replaced by monarchies, and then by republics. Rulers are
expected to rule justly and protect the rights of individuals and communities with
consultation (shura). Subjects are generally expected to obey the legitimate authorities in
power, as long as their commands do not contradict Islamic teachings.

6. Aesthetics:

In Islam, gratification of aesthetic sense is permissible within certain limits. It guides on

certain principles concerned with the nature and appreciation of beauty. The Holy Prophet
pronounced, “Allah is beautiful (jameel) and loves beauty (jamal).”(Muslim) Appreciation
of nature and beauty is a way of expressing our gratitude for Allah’s blessings. One hadith
goes as: “Allah loves to see the effects of His blessing on His slave.” (Tirmidhi) Allah the
Almighty says: “O Children of Adam! Wear your beautiful apparel at every time and place
of prayer.”(7:31)
We can wear beautiful dresses, without immodesty and inappropriateness. For women,
wearing jewelry and ornaments is generally allowed, but with no public display. In the
prophet’s time, tambourine was played at weddings and on Eid days. War dance was
allowed and poems and patriotic songs were written. Painting of a living thing was not
allowed except with the removal of its face. Sculptures or images were not allowed except
as toys. However, the visual arts developed in the time of Umayyad and Abbasids.

4.6. Characteristics of Islamic Civilization:

Islamic civilization has a rich and diverse history that spans over a millennium, and its
characteristics encompass various aspects of life, culture, and governance. Main
characteristics of Islamic civilization are given below:
1. Islamic faith:
Islamic civilization is based on monotheism- the belief in the Oneness of the Almighty
Allah, the Creator of this universe. It is characterized by submission to the will God and
service to humankind. It is a socio-moral and metaphysical view of the world, which has
indeed contributed immensely to the rise and richness of this civilization. The Islamic
understanding of the metaphysical realm encompasses the belief in the unseen (angels, jinn,
devil, hell, and heaven), the concept of the divine, and the interplay between the material
and spiritual dimensions.
2. Universal dimension:

It is a civilization with a universal dimension. It is not associated with a particular

geographic region, race or historical era. It is a call to mankind to follow its ideals of
civilization. The Holy Prophet had dispatched several letters to Persian, Byzantine, Roman,
Egyptian, and Abyssinian rulers as well as to several other tribal leaders, in order to invite
them towards the Divine religion. The Holy Qur’an denies the limitation of Islam to a
certain period, and in particular remarks: “It is He who sent His Messenger with guidance
and the religion of truth to manifest it over all religion, although those who associate others
with Allah dislike it.” (61:9)
3. Egalitarianism:

Islam civilization believes in the equality of all individuals, regardless of their race,
ethnicity, social status, or gender. It teaches that all human beings are equal in the eyes of
God. The Qur’an is unequivocal in this regard as it addresses not the Arabs, the Muslims
or the believers, but the whole mankind in the following verse: “O mankind, fear your
Lord, who created you from one soul and created from it its mate and dispersed from both
of them many men and women.” (4:1) The Qur’an also declared the oneness of mankind
despite the differences in their races, places and abodes: “O mankind, indeed We have
created you from male and female and made you peoples and tribes that you may know
one another. Indeed, the most noble of you in the sight of Allah is the most righteous of
you. Indeed, Allah is Knowing and Acquainted.” (49: 13)
4. Pluralist Character:

It is an open civilization and is not shy of deriving and drawing niceties of other
civilizations in the past, provided they do not run counter to the spirit of Islam. Islam is the
most pluralist religion; it coexists with other religions, allowing full religious autonomy.
This amazing religious tolerance has never been seen in any other civilization. The
Constitution of Madina, declared by the Prophet in 622 A.D. presents a perfect illustration
of establishing the communal coexistence of different faiths. He received the Christian
priests of Najran and allowed them to worship in his mosque. This example signifies
Islam’s utmost respect of other people’s faiths and beliefs. Islamic civilization provides
complete religious freedom to minorities. The Holy Qur’an mentions this principle: “There
shall be no compulsion in the religion.” (2:256)
5. Moderation:

It is a well-balanced civilization. In fact, its moderation is the essence of Islamic thought

and civilization. It insists on equilibrium between the material and the spiritual dimensions
of life. It permits of no excess, no neglect, no extremism and no recklessness. So it
addresses the rational mind and the heart at the same time, it provokes emotions and
thought at the same time. It encourages a modest life, a middle way between hedonism and
monasticism. The Prophet emphasizes: “The best of matters is their moderation.” This
moderation is seen in all of his teachings-from worships to practices. He summarizes this
rule as: “The religion is easy, and whoever makes the religion a rigour, it will overpower
him. So, follow a middle course; if you can’t do this, do something near to it.” (Bukhari)
6. Perennial dimension:

It is a perennial civilization and will last as long as Islam exists. So long as, it embodies
the very principles of Islam, the Almighty Allah will preserve. This unique civilization will
never wither away: since, it is not a national or a racial civilization, nor does it run counter
to human nature. In any case, Islam should not be identified with Muslims. Muslims may
become weak or strong but Islam would remain an everlasting guidance to humankind.
7. Moral Foundation:

Another characteristic of our civilization is the way in which it gives prominence to moral
principles in all its systems and fields of activity, and never abandons these principles or
uses them as means of benefitting a state, a group or an individual. In ruling, in science, in
legislation, in war, in peace, in economy, in the family; it pays attention to these moral
principles in legislation and in implementation of laws. In this field it reaches a high level
that has never been attained by any civilization before or since. The Islamic civilization
leaves behind a legacy in that field which deserves to be admired for it alone, among all
civilizations, guarantees the happiness of man in the purest sense, not contaminated with
any misery.
8. Spirituality:

Present in all but seen by none is the spirit or soul. Along with the outward, material form,
there is also a spiritual dimension of Islam which emphasizes an inward search for God
and the purification of the soul. The Qur’an declares: “He who purifies it (the soul) will
indeed be successful. And he who corrupts it is sure to fail.”(91:9-10) Muslims engage in
practices such as meditation, chanting, and spiritual exercises to achieve a closer
relationship with the divine. The Holy Prophet encouraged his followers to achieve
spiritual excellence (ihsan). He defines: “Ihsan is to worship Allah as if you see Him, and
if you cannot achieve this state of devotion, then you must consider that He is seeing you.”
9. Rule of Law:

Islam emphasizes the principles of equality and justice. All individuals, regardless of their
social status, ethnicity, or economic standing, are equal before the law. The Quran
explicitly states, “O you who have believed, be persistently standing firm in justice,
witnesses for Allah, even if it be against yourselves or parents and relatives.” (4:135) It
ensures a fair and just legal process, and encourages the establishment of an independent
judiciary to ensure impartiality and justice. The Prophet illustrated fairness by saying:
“Verily those who were before you were destroyed because when a noble man from among
them committed theft, they passed no sentence on him. By Allah, had Fatima, the daughter
of Muhammad, committed theft, I would have cut off her hand.”
10. Law and Order:

In Islam, the concept of peace is highly valued, so law and order must be maintained in the
state. It encourages a spirit of non-violence and compassion. A saying of the Prophet rules:
“There shall be neither infliction of harm nor reciprocating it.” He encourages a peaceful
living by saying: “The Muslim is the one from whose tongue and hand the people are safe,
and the believer is the one from whom the people’s lives and wealth are safe.” For a
peaceful conflict resolution, the Quran encourages believers to “repel evil with that which
is better.” (41:34) Muslims are advised to seek reconciliation and mediation in disputes.

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