STUDENT NOTES. Akhlaq Fiqh Tareekh Quran

Transcription

1 Az-Zahra Islamic School STUDENT NOTES Akhlaq Fiqh Tareekh Quran Age: Yrs. Az-Zahra Islamic School 180 Grand Avenue Park Ridge, NJ

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3 AKHLAQ SYLLABUS - CLASS 7 Lesson Topic Date Completed LESSON 1 - RESPECT TO PARENTS [ ] LESSON 2 - RIGHTS AND DUTIES TOWARDS PARENTS [ ] LESSON 3 - RESPECT (1) [ ] LESSON 4 - RESPECT (2) [ ] LESSON 5 - RESPECT (3) [ ] LESSON 6 - MANNERS OF DRESSING [ ] LESSON 7 - GENEROSITY [ ] LESSON 8 - PRIDE, HUMILITY & HUMBLENESS [ ] LESSON 9 - CONSIDERATION OF UNDER-PRIVILEGED PEOPLE [ ] LESSON 10 - JEALOUSY / ENVY [ ] LESSON 11 - SELF HUMILIATION [ ] LESSON 12 - COMPLAINING WHEN IN DISTRESS & NAGGING [ ] LESSON 13 - FORSAKING DUTIES [ ] LESSON 14 - LOOKING AT NA-MAHRAM WOMEN AND MEN [ ] LESSON 15 - SABR - PATIENCE [ ] Akhlaq Page 7.1

4 CLASS 7 - LESSON 1 RESPECT TO PARENTS Grown-up men and women look after themselves. They work, earn money, buy food and clothes, pay the bills, and look after their own house. BUT WHAT ABOUT US? Can we work and earn money? Can we buy our own meals, pay rent. We are younger and still under the care of our parents, we can not look after ourselves in all respects. Then who does all these things for us? Of course, our parents. Why does our father and mother do all these things for us? It is because we are their children, and they love us. They want us to grow up being healthy and well mannered. Since they work so hard for us, to make us better people, shouldn't we also love, respect and obey them? Our parents have brought us up. They have lived for us. They gave us love and attention, they taught us the difference between right and wrong, they gave us food. If there was ever a time when there was only enough food for one person, they would give it to the child. Our mothers carried us for 9 months, day and night before we were born. This is one of the reasons why Islam has said that "Heaven lies under the feet of your mother" This means that if you displease your mother, you will never enter heaven, i.e. the way to heaven is through the pleasure of your parents. This again is repeated when Allah says to one of the Prophets: "I swear by My Honour that anyone who does not obey his parents, even if he comes with the deeds of the Prophets in front of Me, I will never accept him." Allah says in Qur'an Surah An-Nisa, Ayat 4:36 "Worship Allah and do not join any partners with Him; and do good to your parents." He also tells us in Qur'an Surah Bani Isra-il, Ayat 17:23. "Your lord has commanded that you worship none but Him, and that you be kind to your parents. Whether one of them or both of them become old in your life, do not say a word of contempt (not even "UF") to them or repel them, but address them in terms of honour. And out of kindness, lower to them the wing of humility and say: "My Lord! Bestow upon them your mercy even as they cherished me in childhood."" Akhlaq Page 7.2

5 Why have parents been mentioned in so many places in the Qur'an? It is because parents play a very important role in the upbringing of the children. The Holy Prophet (S) has said: "The parents are responsible with regard to the children in the same manner in which the children are responsible with regard to their parents." Allah blesses those who assist their children in doing good things which they do themselves. Islam considers the training during our childhood to be very important because the soul of a child is ready to accept every impression. Imam Ali (A) has said: "Things taught to children become engraved on their minds like engravings on stone." A prayer for parents from the Holy Qur an, Sura Bani Israil, verse 24: Rabbirham huma kamaa rabbayani sagheera. My Lord, look have mercy on them (our parents), as they looked after me when I was little. Akhlaq Page 7.3

6 CLASS 7 - LESSON 2 RIGHTS AND DUTIES TOWARDS PARENTS There are many ways to respect your parents, some of them are: Talk to them gently Do not raise your voice above theirs Fulfil their needs Thank them and pray for them Do not sit when they are standing. Do not walk in front of them unless told to do so. Do not speak when they are speaking. Never correct them in front of others. Do not displease them or make them angry. Never insult, argue or shout at them. Do not hurt them, even if they are not Muslims. Prophet Muhammad (S) has said : "Anyone who hurts his parents hurts me, and anyone who hurts me hurts Allah, and whoever hurts Allah is cursed in Tawrat, Injeel, Zabur and Qur'an." When you wake up in the morning the first thing you should do is say "Salamun Alaykum" to your parents. If your parents ask you to do something, like go shopping, you should not even show them that you are tired. You should not even cast a weary glance at your parents. That is why it is said: "Looking at the face of your parents with respect is like looking at the Ka ba, the reward is the same." One of his prayers for his parents. O Lord, bless Muhammad, Your servant and Your Apostle and the holy people of his house. Distinguish them particularly with the best of Your Favour, Mercy, Blessings and Peace. Distinguish, O Lord, my parents with excellence before You and grace from You, O Most Merciful! O Lord, bless Muhammad and his descendants. Acquaint me by inspiration with the knowledge of what is due towards them from me. Collect for me the complete knowledge of all this. Cause me to act according to what You did reveal to me by inspiration. Akhlaq Page 7.4

7 Give me grace to penetrate into such of this knowledge as You did teach me until I omit to perform nothing You has taught me. Do not let me limbs grow heavy (so as to prevent them) from the discharge of what You did reveal unto me. O Lord, bless Muhammad and his descendants as You have exalted us with him. Favour Muhammad and his descendants as You have given us claims upon Your creation because of him. Make me fear my parents as I would fear a severe ruler and love them with the tenderness of an indulgent mother. Let my obedience to my parents and beneficence to them be sweeter to my eyes than sleep is to the drowsy, cooler to my heart than drinking water is to the thirsty, until I give preference to their wishes over mine and priority to the satisfaction of their needs over mind. Let me over value their kindness to me, even in small things and under value my kindness to them, even in great things. O Lord, let me lower my voice for them. Let my speech be agreeable to them. Soften my conduct towards them. Let my heart be kind to them. Make me tender and lenient unto them both. O Lord, reward them for bringing me up. Recompense them for loving me. Guard them as they guarded me in my infancy. O Lord, whatever pain they may have received from me, whatever displeasure may have been caused to them by me or whatever duty owed to them that was left unperformed by me, let that be a pardon of their sins, an exaltation of their rank and an addition to their good deeds. O You who does change evil deeds into multiplied good deeds! O Lord, that speech in which they were unjust to me, or that action in which they were extravagant against me, or such of my claims as they failed to satisfy, or such debts as they failed to discharge, verily, I forgive it to them, and favour them therewith. I turn towards You with a view to removing the penalty thereof from them. For verily I do not accuse them falsely of having done something to my hurt, nor do I deem them negligent in doing good to me, nor do I despise the care they took of me, O Lord! Because their claim upon me is so great, their benevolence to me so magnificent and I am so highly obliged to them, that I cannot fairly meet it, nor repay them as they deserve. O my God, how can I repay them for their tedious employment in bringing me up. For their hard labour in guarding me. For their self-denial to lavish comfort upon me! Alas! Alas! (I cannot). Akhlaq Page 7.5

8 Their claim can never be satisfied by me, nor can I perceive what is due from me to them nor can I fully discharge the duty of serving them! Therefore, bless Muhammad and his descendants. Help me, O best of all those whose assistance is solicited. Give me grace, O Greatest of Guides, towards whom people turn. Do not let me be of those who wronged their fathers and mothers on the day wherein "every soul shall be paid what it has merited and they shall not be treated with injustice." O Lord, bless Muhammad and his descendants. Distinguish my parents, in particular, with the best distinctions which You have conferred upon the fathers and mothers of Your true believing servants, O Most Merciful. O Lord, do not let me forget to remember them after my ritual prayers, at every time of my night and at every hour of my day. O God, bless Muhammad and his descendants. Forgive me for the sake of my prayers for them. Grant a sure pardon to them because of their goodness to me. Be perfectly satisfied with them through my intercession for them. Bring them by Your Mercy into places of safety. O God, if Your Pardon for them has preceded (my prayers), then make them intercessors for me. If Your Pardon for me has preceded (Your forgiving them), then make me an intercessor for them so that we may be gathered together by Your Mercy in the place of Your Grace, the place of Your Pardon and Mercy. For verily You are the one Whose Munificence is Great, Whose Kindness is Eternal. You are the most Merciful. To Parents: Date Sunday Monday Tuesday Wednesday Thursday Friday Saturday Sign the box for each day your child recites this du'a. Signature Akhlaq Page 7.6

9 CLASS 7 - LESSON 3 RESPECT 1 To treat someone with respect means to treat them with high regard, with honour. In Islam, respect is one of the foundations of faith, and one of the pillar stones of Akhlaq. Respect should be given to everything, because everything has been created for a purpose, and it is that purpose we should respect. Once Allah asked one of the Prophets to go around the lands and find the worst, most useless creature in existence. The prophet went around looking. He saw many things, then at last he saw a dog. The dog was old and crippled, had fleas and was in a terrible state. He looked at the dog and answered to Allah, Oh Allah, I have wandered around and have seen many sights which I thought were terrible, but this dog is the worst. Oh Allah, but even after seeing this dog, I still can not do what you have asked me, because how can I call useless anything which You have created? Allah told him that this was the lesson that He wanted the Prophet to learn. The diagram given earlier shows some different categories of respect. There are many kinds of respect e.g. to parents, elders, neighbours etc.. The foremost respect goes to our Creator Allah. Akhlaq Page 7.7

10 Respect to (and Duties Towards) Allah: Allah is our Creator and our Sustainer (he keeps us alive). In Qur'an, Allah says in Surah 11 verse 6: And there is no animal on the earth but on Allah is the sustenance of it and He knows its resting place and its depository (place of safe keeping); all (things) are in manifest (truth) book. From the above verse, we can say that He, our Lord should be respected most as He gives us that life force that allows us to breathe, to make our heart beat, to think, to LIVE. How should we respect Allah? We should respect Allah by obeying all his compulsory acts laid down in the Holy Qur'an for our benefit and to thank Him for everything He has blessed us with. Respect to (and Duties Towards) the Ahlul Bayt The Ahlul Bayt are those people who have been sent down by Allah, pure and free from all sin. They are guardians of Islam and guides sent by Allah to mankind, to help us stay on the right path. They should be respected as a gift from Allah, and also because of the sacrifices they made so that the truth should reach us. We should respect our last Prophet, Muhammad (S) as he is the seal of the Prophethood. We should also respect Imams (A) as they interpret most of the traditions of the Holy Prophet (S) into details. We should respect all of them, especially the TWELFTH IMAM (A), not because he is greater or different from the other Imams (A), but because he is the Imam (A) of our time. So next time we recite salaam or Ziyarat, spare a thought as to what we are saying, and to whom we are saying it. Akhlaq Page 7.8

11 CLASS 7 - LESSON 4 RESPECT 2 Respect to Majalis, Qur'an and Adhaan. The Holy Qur'an contains all the teachings of the three other books, Tawrat, Zabur and Injeel. Allah says about the Qur'an in 6:92 that "This is a book we have revealed, blessed, Verifying that which is before it, and that you may warn the metropolis (Chief city of a county), and those who believe in the hereafter believe in it and they attend their prayers constantly." We should always keep quiet when it is being recited, keep it on top of the other books and do wudhu before touching or reciting it. Respect to Adhaan has the same respect as that given to Qur'an. It has been reported that talking during Adhaan or when Qur'an is being recited us equivalent to wasting the Thawaab (blessings) of SEVENTY YEARS. Respect to MAJALIS means to pay attention when a religious speech is being delivered by an Aalim (a learned person). It is a bad habit to talk while Majalis is being recited. If it is being recited in another language you should try and listen, if you cannot do that, than you should bring a book and read, and when you go home ask your parents to explain you what was recited at the Majalis. Respect to (and Duties Towards) Elders & Neighbours Respect to elders is a very important concept. We are always told that respect to elders is a good thing. One of the ways to respect your elders is to greet them when you see them. Do not wait for them to say salaam to you first, but say to them SALAAMUN ALAYKUM WA RAHMATULLAHI WA BARAKAATUH. You should always try to greet people first, since according to the Prophet (S), 90% of the Thawaab goes to the one who offers salaam, and 10% of the Thawaab goes to the one who replies. Prophet Muhammad (S) has told us to respect our elders because they have had more time to do good than us, to respect our youngsters since they have had less time to do evil than us, and people our own age because you do not know what sins they have committed, but you know your own sins. The other ways is to obey elders. Allah tells us that the best ornaments of a community are its elderly people. They are the cause of so many blessings that if the younger people knew how much Allah loves the elderly, they would never leave them alone for even a moment. Akhlaq Page 7.9

12 Respect to Neighbours does not necessarily mean only those people living next door, but all the people in the area close around you (meaning 40 houses). We should have consideration towards our neighbours and try not to do things which will cause inconvenience to them. We should also help them in all ways i.e. sacrificing time and if need be, helping them financially. Prophet Muhammad (S) was so polite to his neighbours and did so many things for them that the Muslims of the time were worried that it would become wajib upon them to include the neighbours in their will!! (i.e. inheritance). Respect to (and Duties Towards) Holy Places (i.e. Graves of Ma sumeen) Respect to the holy places i.e. graves of Ma sumeen are the best places to visit for your Du'as to be accepted. The reason for this, is that if you go to the grave of an Imam (A), you start thinking about the Imam (A), and his sacrifice to Allah. As a result you think more about Allah, and thus your Du'as are said with more sincerity, and are therefore more likely to be accepted. For example, the Madressa children who have gone for Ziyarat (i.e. visiting the Graves of Ma sumeen) for two weeks. The only major reason why they have gone there is that they know that they are visiting such places where all (halal) wishes are accepted by the Power of Almighty Allah. The duties which we have are as follows: 1. To visit them regularly if possible. 2. To protect them if necessary. Respect to (and Duties Towards) Dead Body. Respect towards a dead body is an obligation for every Muslim, whether the one who died was a Muslim or not. If the body is that of a Muslim, there are certain acts which must be performed before it is buried such as Ghusl, shrouding, the prayer of Mayyit. The body must be handled very carefully, as the soul can still feel the pain. The Mayyit has a right, that no one should speak ill about it, as this is back-biting. If you see a dead body with any marks upon it, you should not tell others otherwise you are disrespecting the body. You should visit the grave yard often, and recite salaam to the dead buried there. You should recite Qur'an, Du'as and prayers for them, and do good deeds on their behalf. Akhlaq Page

13 CLASS 7 - LESSON 5 RESPECT 3 Respect to (and Duties Towards) other Religions and Islamic Shari'a. Respect to other religions is one of the duties a Muslim must perform. It is not good to put down other religions, but instead we should convince others to understand Islam so that they may also become Muslims. We should never insult other religions. All the major religions come from Allah, as there is only one God. But these have been changed by people over the years to suit themselves. We should be able to see the truth in most religions, and explain all true followers about Islam. We should never insult other religions, since they then might turn around and insult us. Qur'an explains, 6:108: Do not revile those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did. The Islamic Shari'a are the rules and regulations governing the Islamic way of life for a person. One of the duties of a Muslim is to respect and observe these rules and try very hard to understand them. If there is a rule that we do not understand, instead of ridiculing or insulting it, we should try to think and look deeper into its meaning and significance. Respect to (and Duties Towards) the Disabled The disabled are those people who have some physical defect in their bodies which do not allow them to perform as well as others in certain aspects of life. Respect for the disabled means to treat them as normal offer them affection and help before they even from us. The duties towards them is to look after them, i.e. provide them with whatever they need and to live as normal a life as is possible, since under the skin, they are no different to the rest of us. One should not pity the disabled, because they do not want pity. They are as good as you and me, and what they need is a bit of extra consideration. If you pity them, then they will feel inferior. We should treat them as equals. Respect to (and Duties towards) Teachers The respect towards a teacher is as great as that of a parent. A person who teaches you is giving you something more valuable than any other wealth, because knowledge is the greatest of all treasures. One should never insult a teacher, and should talk little in his or her presence. Akhlaq Page

14 All the Prophets (A) and Imams (A) were all teachers and guides. Even your parents are your teachers because they spend so much time bringing you up. You should obey a teacher the way you obey your father and mother. This respect can be shown by standing in the presence of teachers and by remaining silent while they are speaking. Make best use of your teachers, and ask them questions while they are still around. This applies to all your teachers, whether they are at Madressa, school or elsewhere. Respect towards the Laws of the Land. A Muslim must respect the laws of the land in which he lives, whether that land is a Muslim country or not. If you cannot respect the laws of the country, and there is no way of changing them, i.e. through parliament, then you should go to live elsewhere. This does not mean that we should forget Islamic law, because this law is not confined to any land or boundary, but applies to every Muslim throughout the world. Akhlaq Page

15 CLASS 7 - LESSON 6 MANNERS OF DRESSING People dress for a number of reasons 1. To cover themselves 2. To keep warm 3. To feel and look smart All these reasons are fine, but some people dress to show off and to look attractive so that other people can stare at them. This is not right since you are using the clothes to make other people gaze at your body. "If a person dresses up and prides himself over others by because of his clothes, a flame of hell overtakes him, and he will swing in it until the day of Judgement." This means that he will be punished partly in this life (i.e. part of hell in this life). The punishment can be no friends, or no happiness, no satisfaction. Your body is precious and private. It has been lent to you from Allah is yours to look after. You should not abuse it, and you should not use it as a show for others. You see, if something is expensive and important, it will be guarded and kept away so that people don't use it and damage it, but if something is cheap, it will be left there for everybody to see and use, and no one will care about it. What is more precious than your body? To ensure that you guard its respect you dress in such a way that it is not exposed more than necessary. When you dress, you should make sure that the clothes you wear are not so tight that the shape of your body is seen. Also you should be careful not to wear certain clothes to certain places. You would not wear jeans if you were invited to see the Queen, so why wear jeans when you go to the mosque, to be closer to Allah? You can wear jeans at home or when you go out, but you should try and avoid them in places like the mosque. This is simply because there is a certain respect attached with certain clothes. Even at home, you should make sure that you are dressed properly. It is very poor Akhlaq to walk around the home without a shirt, or to walk around wearing only your underwear or boxer shorts. It may sound funny, but many people do this. If you start to treat your own body as cheap, then don't complain when others also treat you as if you were cheap and worthless. Akhlaq Page

16 CLASS 7 - LESSON 7 GENEROSITY This means to give others from what you have, to give plenty, and not just a little bit. There are many ways of being generous, some of them are: 1. Donating to a charity 2. Giving food to the needy 3. Spending your time to help others. To be generous you do not have to have money. You can be generous by spending your time helping people. Children and young people often think that to donate something you should be an adult. This is not true. If a child donates something, it means more to Allah than if an adult donated the some thing. This is because the child is not earning and does not have much, and so is giving away something which is more precious to him/her, than it is to the adult. In Qur'an (Surah 92 Ayat 5-7) Allah says, "...As for him who GIVES AWAY and guards himself against evil and believes in the best, We will smoothen for him the path unto bliss." "A generous person is a friend of Allah, and a miser is an enemy of Allah." Prophet Muhammad (S) What do you understand by the hadith above? Akhlaq Page

17 CLASS 7 - LESSON 8 PRIDE, HUMILITY AND HUMBLENESS Allah says in the Holy Qur'an, Sura Al-Baqarah, Ayat 34: "And when we said to the angels "Prostrate (do Sajdah) to Adam!" they all prostrated save Iblees. He refused and he was rude with pride, and so he became one of the unbelievers." Iblees was a Jinn who had been taken up to the heavens because he was so good, but when Allah made Adam and told all in heaven to do Sajdah to Adam, Iblees refused. He said he was better than Adam as he had been made from fire and Adam was made from clay. Iblees had disobeyed Allah because of his pride and because of this not only was he thrown out of Heaven but he will go to Hell and burn there for ever. WHAT IS PRIDE? It is something that makes a person think highly of themselves. When someone thinks highly of themselves they consider others below them. They forget their own faults and are not thankful for Allah's blessings. To cure oneself of pride you should think of Allah and realise that He alone is the All -Powerful Creator, deserving of praise and worship. Our Holy Prophet (s.a.w.w.) has said that Allah says, Greatness is My special right, and whoever tries to share it with Me (becomes proud) I will put him in Hell. If ever you feel yourself becoming proud, think of yourself at the beginning, when you were born - a little baby, unable to do anything for himself, then think of yourself at the end - in a grave. We are nothing compared to Allah so we have no right to feel pride. Only He can. HUMILITY/HUMBLENESS: This means to be AWARE of one's status according to Islam. The opposite of humility is arrogance/pride. This means to think of yourself as better than others. This was Iblees's mistake and it is why he is cursed. In Islam we are told that no one is better than another. So, humility means to know that we are no better than anyone else, and that is how we should behave. The greatest enemy of humility is our NAFS. Whenever we do anything good, it tells us that we ve done something good and how great we are. This means that YOU must protect YOURSELF against getting "big headed." Akhlaq Page

18 Our 4th Imam (A) says in Sahifa e Kamila: "O Lord, do not honour me even one degree among the people unless You lower me to an equal amount in my own soul. Create for me no outward respect unless You have created for me an equal amount of HUMILIATION in my spirit." WHAT IS A HUMBLE PERSON LIKE? DOES HE GO AROUND DOING TASBEEH ALL DAY? NO, he does not. The sign of a humble person can be explained by the words of Imam Ali (a.s.): "From the signs of humility is to be content with any place in an assembly, to salute when you meet, to abandon quarrels and discord even if you were on the right; and not to except (love) praise for your fear of Allah." A person who is humble is said to have modesty. That means he does not go around telling everybody how great he is. Nor does he become proud when others praise him. Why should we be humble? By being humble, we are showing to the world that Allah has created all men equal, whether they are black, brown, white or yellow. We are showing that the only person who is greater in the eyes of Allah is the person who has Taqwa (ashamed of displeasing Allah). Our Holy Prophet (s.a.w.w) has said: "Pride enters the heart like a black ant crawling over a black rock at night." This shows how easily pride can overtake us, and also shows the importance of being humble so as to protect yourself against pride. In the Du'a after Asr prayers we say to Allah: "My Lord, whatever talents I have got, it is but from You." If we want to remain humble, we should always remember this sentence and say it to ourselves EVERY time we do something good, or come first or win something. That way we will stop our nafs from praising us, and make it praise Allah. The Holy Prophet (s.a.w.w.) has said: "Indeed, humility exalts a man's position with Allah. Thus be humble and Allah will shower you with mercy." Akhlaq Page

19 CLASS 7 - LESSON 9 CONSIDERATION OF UNDER-PRIVILEGED PEOPLE Under-privileged people are those people who are not as well off as we are. This does not only mean wealth and clothes, it also means people who have physical and/or mental problems. Allah has made everybody for a special reason, He has made some people big, some small, some white and some black... all different types. If you are lucky enough to perfectly healthy, you should not be proud because your body was not made by YOU. It has been made by Allah and so you should thank Allah. "All of you are from Adam, and Adam was from dust." Holy Prophet (S) This shows us that there is nothing to be proud of, we should remember that we are made only from dust. If your body is not perfect, you should not complain because there are many other people with even more problems than you. We should ALWAYS HELP those people who are not as fortunate as ourselves in whatever way we can, and NEVER EVER tease them. If we do this, we are being considerate, if not than we are being very unkind and thoughtless. The secret of being considerate is to pretend you were the other person, and try to see how life would be through his/her eyes. At the end of the day, it is good enough just thinking about the under-privileged, we should DO something to help them. Akhlaq Page

20 CLASS 7 - LESSON 10 JEALOUSY / ENVY Envy = Covet = to want the same as somebody else has. This is a bad habit because it means that you are not satisfied with what Allah has given you. In the Holy Qur'an (Surah 4, Ayat 32) Allah says: "And do not covet those things which Allah has given as gifts more freely on some of you than on others; for men shall have of what they earn, and women will have of what they earn: But ask Allah for his bounty. For Allah has full knowledge over all things." There are three kinds of people in this world: 1. The first group of people do not pay much attention to the fact that someone is doing better than them or has more than them. They just carry on with their own lives. 2. The second group of people, who when they see other people doing well, themselves try harder to achieve success like their friends. 3. The third group of people are those who do not like to see others doing well and being happy. They wish that something bad happens to others. This way of thinking is called Jealousy and is hated by Allah. Although jealousy and envy are often used together, there is a BIG difference between the two. Whereas envy means to crave someone else's position or property; Jealousy (in its worst form) means not to want something that someone else has, but at the same time not wanting him to have it either. There once was a man who had a farm. His neighbour also had a farm. One day the man saw his neighbour milking a beautiful cow. The cow was giving plenty of milk, and the milk was sweet and tasted excellent. The man did not like it and felt very angry that his neighbour should have such a good cow. Then Shaytan came to the man and asked him what the problem was. The man pointed to the cow and said "Look what a wonderful cow my neighbour has." Shaytan replied, "Is that all, I will give you ten cows like that." The man answered "I don't want even one cow like that, I just don't want my neighbour to have it!" This shows how dangerous jealousy can be. It makes people lose their mind. Akhlaq Page

21 Imam Ali (A) has said : "Jealousy eats up good deeds like a fire consumes wood." We know the way in which dry wood is burnt and consumed by a hot raging fire. That is what jealousy does to our deeds. Jealousy hurts you most of all. It makes you unhappy, ungrateful and selfish. The best example of how much damage jealousy can do we only have to look at what happened with the sons of Prophet Adam (a.s.), Haabil and Qaabil: One day, Prophet Adam (a.s.) asked his sons Haabil and Qaabil to bring a gift for Allah, and whose ever gift was accepted by Allah would be the successor of Prophet Adam (a.s.). Haabil who was a shepherd brought the best animal that he had to give to Allah. Qaabil who was a farmer brought some spoilt corn as he thought to himself that Allah does not eat, so why should he take good corn. Qaabil did not realise that although it is true that Allah does not eat, Allah has told us that when you give a gift to anyone, give the best you can give. Allah of course accepted Haabil's gift, who had given the best he could. This made Qaabil very jealous of Haabil. Qaabil was so jealous that his brother was going to succeed his father that he killed his own brother. Only after he had done such a bad thing did he stop to think and was very sorry for what he had done, but it was too late. So you see when you are jealous you do not think and it serves no purpose. eg. By Qaabil killing his brother still did not make him the successor of Prophet Adam (a.s.) Imam Ali (a.s.) also said: "A jealous person can never be a leader of men." This means that if you have a leader who is jealous, he will always be worried about himself, and will never want anyone else to have anything good. This means that his followers will be badly treated and oppressed, so they will leave him. Akhlaq Page

22 CLASS 7 - LESSON 11 SELF HUMILIATION This means to make yourself look low and useless in front of someone else, like begging. You should never humiliate yourself in front of anybody EXCEPT Allah, because HE is the only one to whom we should beg. When you humiliate yourself, you lose your dignity, and show that you have little self respect. Imam Husain (A) was once approached by a beggar for some money. Imam (A) told the treasurer to pay him one thousand Ashrafi (gold coins of the time). The beggar took the money, but instead of going away with it, he sat down to count and check every coin. When he was asked why he was counting, the beggar replied, "Why not, I have sold my DIGNITY in begging." On hearing this, Imam (A) said it was true, and ordered another thousand Ashrafi to be paid to him. When the beggar had counted and taken possession of two thousand coins, Imam (A) took a further thousand Ashrafi and gave it to the beggar, and uttered these words, "The first thousand Ashrafi is in response to your begging, the second thousand Ashrafi is in RETURN for your DIGNITY, and the third thousand Ashrafi is for your visit, and coming to see me instead of going elsewhere to ask for help." This shows, besides the generosity of Imam (A), that even the beggar has honour and dignity, and should never be humiliated by the giver. On the contrary, the giver should be thankful, since because of the beggar, he has earned something worth much more than money,...thawaab. When someone belittles (makes himself look small) himself, he is ridiculed and lacks courage. Imam Jaffer As-Sadiq (A) has explained: "Indeed, God has left to a believer all his dealings, except to belittle himself, for hasn't it been stated in the Qur'an, "But for God is ALL HONOUR and for HIS Apostle, and for the believers, but the hypocrites know it not." A lot of people in the world belittle themselves because they want something from other people, eg. if the boss makes a joke about you in front of people, and you just sit there, then you are belittling yourself just so that your boss can laugh. Allah has made all men equal. Therefore, if you humiliate yourself for someone else, you think that person is greater than you. This means that by humiliating yourself for his money, or power, you are worshipping him. As a result you are bringing him on the same level as Allah, and that is becoming MUSHRIK (believing in more than one God.) Akhlaq Page

23 CLASS 7 - LESSON 12 COMPLAINING WHEN IN DISTRESS This is the opposite of Sabr. It is a bad habit, and is one which takes away mercy from Allah. To complain when misfortune falls upon us, shows that we have little faith in Allah. This is because Allah is testing us to see whether we have patience and forbearance. If we try to overcome the problem, and say Alhamdulillah it was not worse, then we will pass the test. If we don't do anything about it and just complain to Allah, and say "Why me!" and "It's not fair!" then we have failed the test, because Allah tells us in Surah 94, ayat 6: "Verily, with every difficulty there is relief." This means that no matter what difficulties we have in this world, if we have patience and try our best to remove them, Allah will help us, and we will have relief. Therefore, if we have patience, then the problem will sort itself out with the grace of Allah. Many people have a habit of complaining. This is called winging. These are the people who when it is winter, complain that it is too cold, and when it becomes summer, they complain that it is too hot. They will always find some reason to complain or criticise. The important thing to learn from this lesson is that if you are in a problem, you should put in the effort to get out of that problem. If you are sincere, then Allah will help you. It may take a long time, but in the long run, you will be successful if your heart and intentions are in the correct place. NAGGING What is nagging? Nagging means to find fault in a person or scold, or complain without stop. It is a dreadful habit, and can lead to people being fed up with you and leaving you alone. If you nag someone, then it means that you keep on reminding them of something every few minutes. People do not like that. If you have something to say, then say it once. People will hear and remember what you said. If you keep on pestering them and remind them over and over then you will see that they will become irritated. Akhlaq Page

24 If you are in difficulty, then don't complain to others, don't ask them to help you, but ask Allah for His help. When Prophet Yusuf (A) was thrown in the well by his brothers, his father was struck with grief. He did not sit there and moan. He took his grief and his complaint directly to the only One who could help him, Allah. (12:84) And he turned away from them, and said: "How great is my grief for Joseph!" And his eyes became white with sorrow, and he fell into silent melancholy. (12:85) They said: "By God! (never) will you cease to remember Joseph until you reach the last extremity of illness, or until you die!" (12:86) He said: "I ONLY COMPLAIN of my distraction and anguish TO GOD and I know from God that which you know not... This shows that you should only ask Allah when in need. A lot of people nag their parents often. If the father or mother say that something will happen, i.e. "We will go for a picnic" then the children keep on reminding, "When are we going, are we going now!!" They do this so often that the parents feel like saying "Sit down and keep quiet or we won't go at all." Always remember, when you are told something by someone, then they will try their best to do it. They don't need you to remind them, they know already. If you keep nagging them, it will only cause frustration. What examples of nagging have you observed? What does it feel to be nagged at by others? Akhlaq Page

25 CLASS 7 - LESSON 13 FORSAKING DUTIES. To forsake duties means to give up doing something that you should do, or said that you would do. There are three types of duties: Duties towards i) Allah ii) Muslims iii) Mankind (including yourself) An example of forsaking a duty towards Allah is not offering your prayers. This is HARAAM, and those people will not receive Allah's favour. The duties towards Allah are also duties to yourself, since everything that Allah has commanded us to do is for our own benefit. An example of forsaking a duty towards Muslims is not burying a dead body. When a Muslim dies it is WAJIB to give the body Ghusl and make sure that it has been buried according to Islam. If this is not done, then everyone who knew about the death An example of forsaking a duty towards mankind is to cause harm to something that others need or use. Imagine you have a farm by the riverside, and you deposit fertiliser and other chemicals into it. If further downstream, people rely on that water for drinking, then it is your duty to ensure that you do not pollute the rives. It does not matter whether those people are Muslims or not, friends or enemies. Islam is a religion for the whole world, and has rights for all things. Every creature, be it plant, animal of person has rights set by Islam, and we should learn to respect and obey them. Akhlaq Page

26 CLASS 7 - LESSON 14 LOOKING AT FORBIDDEN (NA-MAHRAM) WOMEN AND MEN. In Islam there is a great emphasis on virtue and piety. This is demonstrated by the importance of Hijab. Hijab does not mean to wear black all the time, it is a form of cover which protects BOTH men and women from staring at each other and help to maintain their dignity. Hijab allows men and women to talk on equal terms, since the man does not get distracted by the lady's beauty, and maintains a respectful distance from her so that he concentrates on what she says. The actual presence of the hijab causes the man to lower his glance. HIJAB COMES IN TWO STAGES: The first stage, which applies to both men and women is the most important. This stage is to LOWER THE EYES. This means that a man should not look at a woman who is Na-Mahram (forbidden) to him. This does not mean that you are not allowed to see or talk to a lady, but means that you should confine your gaze within the boundaries of modesty, ie you should not STARE at her face, you should avoid looking directly into her eyes. The second stage applies to ladies only, and is the covering of the hair, and wearing of loose clothes which do not reveal the shape of her body. Prophet Muhammad (s.a.w.w.) has said that, the first look you take is for you, and the second look is against you. This means that when you look at something, ie a lady without Hijab, or anything else haraam, the first look is for you to see what it is, so that you know whether it is good or bad. If it is bad and you look a second time, then it is against you, and you are committing a sin. This shows that to stare with desire at a lady is a sin which should be avoided. You cannot just say that you are enjoying the view, because your Niyyat will be corrupt (bad). Akhlaq Page

27 Why is it forbidden to look at Na-Mahram women? Allah has told us that to enter heaven, we must control two things, a) our appetite (what we eat) b) our desires (what our nafs wants) We control our appetite, by refraining from haraam food. In the same way we control our soul by refraining from haraam scenes. The way Haraam food is bad for our body, haraam scenes are bad for our soul. The soul is like pure clean water, and that which holds it (our body), is like a vase. Whatever we see through our eyes enters the water of our soul. If we look at bad things, then we are polluting (making dirty) the water and so our soul becomes dirty and this makes us do other things even worse. We have to keep our soul clean by only allowing those things which are clean to enter our soul. Not only should men avoid close contact with women who are unrelated to them, but the women should also avoid such contact with men, whether it is at school, university or on the street. Whenever two people are present together, then Shaytan quickly becomes the third person, and starts trying to plant his evil thoughts. Akhlaq Page

28 CLASS 7 - LESSON 15 SABR - PATIENCE Allah says in the Holy Qur'an, Sura Al-Baqarah, Ayat 153 : " Indeed Allah is with those who have Sabr." In the above Ayat we are told that if we have Sabr (patience) then Allah is there with us, and we know that if Allah is with us then we have nothing to worry about. The Holy Prophet (s.a.w.w.) has said: Sabr is in three parts: 1. Sabr in times of hardship - when something goes wrong for you. 2. Sabr in regards to obedience - performing all the Wajibaat correctly. 3. Sabr in regards to disobedience - not committing any Haraam acts The perfect example of Sabr is the life of Prophet Ayyub (a.s.). He was blessed with so much (health, children, wealth, land and sheep). Then Shaitan asked Allah for power over Prophet Ayyub's (a.s.) affairs saying that while Prophet Ayyub (a.s.) had all these blessings he would remain grateful but if they were taken away then he would turn away from Allah. Shaitan then destroyed all of Prophet Ayyub's (a.s.) animals and property and worse of all, he killed his children as well. Then he caused Prophet Ayyub (a.s.) to get a horrible disease, and his people forced him to leave his town. Even with all this hardship Prophet Ayyub (a.s.) remained faithful to Allah, praying and thanking Him for everything. Not only did he have Sabr but also Shukr (thankfulness). The Holy Prophet (s.a.w.w.) has said that faith is divided into two halves, one half is patience (Sabr) and the other half is thanksgiving (Shukr). The above hadith tells us that to have true faith in Islam not only should we be patient but also thankful. So next time when something bad happens to you not only should you be patient but also thank Allah because Allah knows best. Once a group of people came to our 4 th Imam, Imam Ali Zainul Abideen (a.s.) and said that they were his Shias. Akhlaq Page

29 Imam (a.s.) asked them what they did when they got something nice. They replied we say "Alhamdulillah". Imam (a.s.) asked them what they did when something nice was taken away from them. They replied that they got upset then they would come to terms with it. Imam (a.s.) asked what they did if they did not get anything. They replied that they did nothing. Imam (a.s.) replied that these were not the actions of his Shia. These actions were the same as the actions of the dogs of Madina: When the dogs were given something they would wag their tails in Shukr (thanks). When something was taken away from them they would bark a little (complaining) and then walk away. When they got nothing they did nothing. Imam (a.s.) continued that Shia are those who say: "Alhamdulillah" when they get something, "Alhamdulillah" when something is taken away and "Alhamdulillah" when they get nothing. COMPLAINING WHEN IN DISTRESS This is the opposite of sabr. It is a bad habit, and is one which takes away mercy from Allah. To complain when misfortune falls upon us, shows that we have little faith in Allah. This is because Allah is testing us to see whether we have patience and forbearance. If we try to overcome the problem, and say Alhamdulillah it was not worse, then we will pass the test. If we don't do anything about it and just complain to Allah, and say "Why me!" and "It's not fair!" then we have failed the test, because Allah tells us in Surah 94, Ayat 6: "Verily, with every difficulty there is relief." This means that no matter what difficulties we have in this world, if we have patience and try our best to remove them, Allah will help us, and we will have relief. Many people have a habit of complaining. This is called whingeing. These are the people who when it is winter, complain that it is too cold, and when it becomes summer, they complain that it is too hot. They will always find some reason to complain or criticise. The important thing to learn from this lesson is that if you are in a problem, you should put in the effort to get out of that problem. If you are sincere, then Allah will help you. It may take a long time, but in the long run, you will be successful if your heart and intentions are in the correct place. Akhlaq Page

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31 AKHLAQ SYLLABUS - CLASS 8 Lesson Topic Date Completed LESSON 1 - WHY SHOULD WE HAVE AKHLAQ? [ ] LESSON 2 - CLEANLINESS [ ] LESSON 3 - MAINTAINING CLOSE CONTACT WITH OTHERS [ ] LESSON 4 - SELF RELIANCE [ ] LESSON 5 - COMMUNITY LIFE [ ] LESSON 6 - ISLAMIC CULTURE [ ] LESSON 7 - DEVELOPMENT OF WILL POWER [ ] LESSON 8 - TRUTHFULNESS [ ] LESSON 9 - EHSAN, SHUKR [ ] LESSON 10 - CHARITY & HOARDING [ ] LESSON 11 - BEING JUST (ADL) AND JUDGING AGAINST ISLAM [ ] LESSON 12 - LOVE OF LEADERSHIP HONOUR AND WEALTH [ ] LESSON 13 - GHEEBAT AND TOHMAT (BACKBITING) [ ] LESSON 14 - DECEITFULNESS AND CUNNINGNESS [ ] LESSON 15 - LOYALTY AND BREACH OF PROMISE & YAQEEN (CERTAINTY) [ ] LESSON 16 - DEEDS WHICH INVITE HAPPINESS [ ] Akhlaq Page 8.1

32 CLASS 8 - LESSON 1 WHY SHOULD WE HAVE AKHLAQ? In Islam there is a lot of emphasis placed on moral conduct. Why is this so? Why should we behave well, and respect others? What is the reason? This can be explained to us by the following explanation. When Allah created the human being, He created it in two parts. One part was like an empty car shell, used to hold something, this is known as the BODY. The other part was like the engine, this is known as the SOUL. Our body is such that it needs looking after, we have to feed it and keep it warm, otherwise we will become ill, and suffer. The soul, known as the NAFS, also needs looking after, otherwise it will also become ill. The way to look after this soul is to listen, to think, to respect, to help. When we help someone, we feel happy, but it is not the body that feels happy. It is not the arms, or the legs, or the head that feels happy, it is something else. That something else is our NAFS. The Akhlaq of Islam is food for the soul, and if we feed it regularly, it will remain healthy. This brings another question. Other religions also preach respect, so why don't we follow them? All the religions which were sent down by Allah were brought with their own codes of conduct. Each religion expanding and adding, until with the advent of Islam, all the rules had been perfected. The other religions have been altered by man in one way or another, and only Islam remains as pure as the night it was revealed. This means that by following the Akhlaq of Islam you are feeding your nafs with the best food. "I have been sent to complete the nobility of character." Holy Prophet (S) There is also a saying in English, that the eyes are the windows to the soul. That means that whatever you look at, DIRECTLY affects your NAFS. If you look at things which are Haraam, you are lowering the standard of your NAFS, while if you refrain from looking at Haraam, you are strengthening your the faith of your nafs. The problem with the world today is that the body is being looked after very well, but the soul is being totally neglected. This causes the disease of the soul, which people do not realise, such diseases cause intensive, and long-term damage. The greatest doctors of the nafs, who have given us rules and examples to follow are the Fourteen Ma sumeen. Akhlaq Page 8.2

33 Now we shall examine this nafs and see what it is like. Allah tells us in Qur'an, that we are not capable of understanding the nafs and its creation. However we have been told of the different types of nafs. In general, there are three main facets of the nafs, called a. NAFS-E-AMMARA : This is the nafs in its worst form. Where it leads towards evil. When a person reaches this stage, he is lower than the animals in the eyes of Allah. At this stage, he is selfish, he looks at Haraam, and he does not care about anyone else. These are the symptoms of this illness, the same way a cough and runny nose is the symptom of a cold. b. NAFS-E-LAWAAMA : This is the stage where we are not evil, but we still do wrong. It is this nafs which is known as the conscience, because when we do something bad, this nafs tells us that we should not have done it, and that we should repent. c. NAFS-E-MUTMAINNA : This is the stage which is the goal of this life. To reach the stage of TOTAL CONTENTMENT with Allah. To commit no sin knowingly and to take pleasure in doing good acts. It is this soul which was called on the day of Ashura, when Imam Husain (A) put down his sword and heard the voice saying "Oh soul that is content! Come back to your Lord, well pleased (yourself) and well pleasing to Him." Imam Ali (A) has said that : "The nafs is like a wild horse, and you are riding upon him, if you move your attention for one second, he will throw you off." "The restraining the soul (or self) from its appetite, is the greatest holy war." Here, he is referring to the Nafs-e-Ammara. Akhlaq Page 8.3

34 CLASS 8 - LESSON 2 CLEANLINESS To be clean is amongst the habits of the prophets Although it is very important to remain clean and in a state of purity (Taharat), this note is to emphasise a different aspect of cleanliness. We should think about cleanliness, not as something which we do or do not do, but as part of us. Cleanliness should be in all our actions, thoughts and deeds. We should not only keep our selves physically clean, but also keep our thoughts and actions clean. Our soul is like pure water, and that which holds it (our body), is like a vase. Whatever we see through our eyes enters the water of our soul. If we look at bad things, then we are polluting (making dirty) the water and so our soul becomes dirty. When this happens, we start wanting (desiring) to see and do things which will cause us even more harm, until the water of our soul will become so murky that we will suffocate and drown ourselves in its filth. We have to keep our soul uncontaminated by only allowing those things which are virtuous to enter it. One of the ways we can do this, is by remaining in a state of Taharat. Being in wudhu, or performing regular ghusl on Friday and other recommended days, we will keep our mind thinking about Allah, and this will act as a shield, guarding us against Shaitan and the evil thoughts which he so craftily plants into our heart. The Prophet (S) said "There will come a time when people will have unclean inner selves, but beautiful appearances; they will have greed for the worldly affairs and they will not wish for that which is with Allah. Their religion will be for show. Then they would pray like a drowning one, and Allah will not answer their prayer." Even simple acts such as performing wudhu before sleeping are highly recommended. If this is done, the whole night is counted as if you were performing prayers. Other actions of cleanliness are external. We have always been taught to keep our bodies and our clothes clean, but we should also take a part in keeping our houses, and the surrounding areas clean. One of the signs of a Muslim is that when he uses something, he leaves it in a cleaner condition then it was before. This means that we should set an example to the non-muslims, and keep the streets free from litter, keep our houses tidy. If we do this, no one will be able to point at us and blame us. On the contrary we would give Islam the reputation it deserves. Akhlaq Page 8.4

35 CLASS 8 - LESSON 3 BROTHERHOOD & UNITY Allah says in the Holy Qur'an, Sura Al-Hujurat, Ayat 10: "The believers are surely brothers; so make peace among your brothers " The Holy Prophet (s.a.w.w.) has said that a Muslim is he from whose hands and tongue other Muslims remain safe. The above hadith tells us that if a Muslim hurts another Muslim in anyway, physically with his hands, or emotionally with his tongue, by what he says, then that person is not a Muslim. The idea of brotherhood was introduced by the Holy Prophet (s.a.w.w.) after Hijrat, when the Makkans had to leave their homes and belongings to move to Madina. The Holy Prophet (s.a.w.w.) made one Makkan a brother to one Madinite, so that they could help each other. Islam considers the Holy Prophet (s.a.w.w.) as the father of all the Muslims, so all of us are connected and joined with each other through Islam. The whole of the Muslim community is like one big family and what one person does in that family affects the rest of the people in the family. Once there was a group of people in a boat who were arguing that there was no need for brotherhood (unity) and that each one could do as they pleased without it being the concern of anyone else. The person who was saying that there was a need for brotherhood went to one corner of the boat and started making a hole in the bottom of the boat. The rest of the people who were saying that there was no need for brotherhood asked the man if he had gone mad, because if he continued they would all drown. The man replied that they should not worry about what he was doing as they themselves had said that every person could do what he liked without worrying about anyone else. The people then realised that it was true, to live happily with each other you had to care about others and have a form of unity. Akhlaq Page 8.5

36 Remember each and every Muslim has a right over you as a brother, and we are all united together through Islam. MAINTAINING CLOSE CONTACT WITH OTHER Throughout life, we are constantly moving on a journey from cradle to grave. During this journey, we meet a sea of people, some whom we will forget before they leave our sight, while others we will remember even after they have crossed the furthest seas. Each person we meet adds to what we are in one way or another. How we deal with people in general will be personal and different on an individual basis, and this will be reflected in how we ourselves are treated by others. One group of people who are always taken for granted are the family, however, when we fall and everyone deserts us, our family will be there to pick us up. Family A family is a group of people with a special connection binding them. This connection can be by blood, or in some other ways. No matter how badly our family treats us, or how difficult they are to please, we should always keep the family united, and maintain contact with our relatives. Sometimes it may be difficult to tolerate abuse, or insult from those who are close to you, but if you return kindness to those who are mean, then you will show yourself to be higher and Allah will reward you for your example, which they should follow. Allah says in Surah 16, Ayat 90: God commands justice, the doing of good, and liberality to KITH and KIN, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Remember our 4 th Imam's (a.s.) prayer, in Sahifa e Kamila: "Oh Allah, give me the grace to act with sincerity to those who were insincere to me." It is your duty to keep with your family, even if they are in the wrong. Do not let pride, or politics enter your thinking. Act in the way Allah would like best, and all will be well. Akhlaq Page 8.6

37 Neighbours / Elders Respect to Neighbours does not necessarily mean only those people living next door, but all the people in the area close around you (meaning 40 houses). We should have consideration towards our neighbours and try not to do things which will cause inconvenience to them. We should also help them in all ways i.e. sacrificing time and if need be, helping them financially. Prophet Muhammad (s.a.w.w.) was so polite to his neighbours and did so many things for them that the Muslims of the time were worried that it would become wajib upon them to include the neighbours in their wills when they died!! One way in which we can respect our neighbours is by sending them Halwa or some other sweet when we have our celebrations, such as Eidul Fitr. In this way, we can show them that Islam is a peaceful religion, and Muslims are friendly and helpful. Respect to elders is a very important concept. Elders are not just old people, but people who have done their share for the community. They have worked hard and it is thanks to them that we have all the things around us today! Is it fair that when they are too old to work, that we should forget them and send them away to old people's homes. We are young now, but how would we feel if after we had lived and given our life in service to the community, and then our own youngsters were to ignore us and forget us. We must not only respect our elders, but also thank them and listen to their advice. No matter how much we know, our elders have had experience, and Imam Ali (a.s.) has said, "What is better than knowledge is experience." Allah tells us that the best ornaments of a community are its elderly people. They are the cause of so many blessings that if the younger people knew how much Allah loves the elderly, they would never leave them alone for even a moment. Akhlaq Page 8.7

38 Under Privileged / The Sick / Servants These people are in a position were you have authority or control over them. It is one thing to respect and have consideration for people, but a different thing all together to deal with them. Once there was a poor person who used to work in the fields. His clothes were dusty and tattered. He came to the mosque for prayers and sat down next to a rich man. The rich man moved his clothes to one side so that they did not touch the poor man. The Prophet (s.a.w.w.) saw this and asked the rich man as to why he acted in such a manner. Did he think that by touching the poor man, his poverty would be transmitted? The rich man apologised, and offered to share half is wealth with the person he had insulted. The poor man refused, saying that he was afraid that if he took the money and also became rich, he might also become proud and would forget to respect those who do not have as much. This shows that we should not only respect others, but also treat them as equals. How many of us have ever visited a hospital to cheer up those who are sick. We take the health that Allah has given us for granted. There are many who do not have the same luck that we have. You never know, you might be ill one day, or you might have an accident. The way we should thank Allah for the grace He has shown us is to visit those in hospitals, make them feel that they are not forgotten, talk with them and give them small gifts so that they do not feel left out. In doing so, you are showing Allah that you are truly thankful, and that you are using your health and wealth to help those who might not have it in the same amount. Servants are not slaves, but people who work for you. If you have a maid, or someone who does the housework, or runs errands for you, then they work for you. We should never treat servants, or other employees as if they are second-class, or lower than us. If we do, it is a sign of pride and arrogance. Bibi Fatimah (a.s.) had a servant who used to help in the housework. Instead of Bibi Fatimah (a.s.) just sitting, while the servant did all the work, Bibi Fatimah (a.s.) shared the chores. One day she would do the work, and the next day, the servant would do it. When they ate the evening meal, they all ate together, at the same table. This shows the way in which we should treat people who work for us. Akhlaq Page 8.8

39 CLASS 8 - LESSON 4 SELF RELIANCE To rely on someone means to DEPEND on them. When a child is born, for the first few years, it is totally RELIANT, it depends totally on its mother for nourishment, clothes, warmth, love and affection. Allah has given us a life where we are born dependant; when we become adults, others are dependant on us (like our children), and finally when we become old, we are again dependant on others due to our frailty. So life is like a circle, where we move from one position to another, eventually coming back to the point at which we started. When we are children, and cannot look after ourselves, we are call dependants. Islam teaches us that we should grow out of this stage, and learn to be capable to look after ourselves. This stage is called SELF RELIANCE, and means to do as much as we can by ourselves. It does NOT mean doing ABSOLUTELY EVERYTHING by ourselves. We should not go and ignore help or aid from another. Figure 1: The circle of life Some people have a habit that the minute they want something, they will ask someone to do it for them, even if they can do it themselves. They do not mean to be bossy, or rude. This is a dreadful habit, and leads to people avoiding them. Islamic etiquette (Akhlaq) teaches us that we should not ask others to do for us what we can do for ourselves, even if we have to go out of our way a little. There are certain groups of people that this does not apply to, like parents, the elderly, those who are handicapped in some way. Thus we should be self-reliant whenever we can. Akhlaq Page 8.9

40 HOW DOES THIS APPLY TO US? It means that we should make our own beds in the mornings, clean our own rooms, wash our own dishes, do our own chores. We should not expect others to follow us around making sure that our duties are performed for us, that is of course unless we are still little children. Some people take self-reliance too far. Islam explains us that no matter how old we are, our parents still have authority over us. Being older, they have more experience and know (in most cases) what is better for us. Still however, some children will reply to their parents that they know best, and that they will do whatever they want because they are adults now. We should realise that the we are DEPENDANT ON ONLY ONE THING, and that is Allah. No matter how well off we are, or how much we can do for ourselves, we owe our very existence to Allah, who not only created us, but is keeping us alive, every moment. It was a long journey. At one place, they all decided to rest. The Prophet (S) and his companions alighted from their horses and loosened their luggage. Then they decided to slaughter an animal and prepare a meal. One companion said: "I will slaughter the animal." Another said: "And I will skin it." The third one volunteered to cook the meat. And so everyone volunteered to help in one-way or the other. The Prophet (S) said: "I will go to find the fuel." Immediately the companions rose to say "No, O Prophet of Allah, let it be our pride to serve you while you rest. We are here to do the work for you." "I know that you could all do that. But Allah hates a person who enjoys such a privilege among his friends and companions. He hates a man who arrogates himself any preferential position." Holy Prophet (S) Then he went towards the woods and brought back with him twigs and thorns which he had gleaned. Akhlaq Page

41 CLASS 8 - LESSON 5 COMMUNITY LIFE Islam is not just a religion, it is the only way to lead a perfect and fulfilling life. The social (community) life of Islam is described below, followed by the codes of conduct by which Muslims are bound. The word community is defined as "a body of people forming social unity...having race, religion etc.. in common." Islam is a religion which is sent as a gift from Allah to mankind, to bring them together in peace and harmony. This cannot be done unless the whole community is at peace, and this in turn depends on each individual being at peace. If you think of a community as a football team, for the team to be successful, it has to co-operate, each person must be playing well if the whole team is to play well. The way Islam has ensured a happy community life, is by laying down social codes (the way to act) which become part of the individual's character and so affect the whole community. The community is also a test for mankind, because he is subjected to temptation at every stage, as explained below: There was once a man who went to a cave far away from everyone. He used to stay there, pray, and fast. One day a passer by saw him, and asked him, "Why are you living here, in the middle of nowhere?" The man replied, "Over here, I find it easier not to commit sins, and so please Allah. I have not done Gheebat (backbiting), nor Fitnah nor Fasaad (slandering), I have not become angry, and I have not insulted my neighbour. I have been very pious." The first man laughed and said: "You are only fooling yourself. The only reason that you have remained so noble is that there is NO ONE here for you to abuse. To live with people is a test as to how you can control yourself with them. Whether you can forgive someone who is bad to you, whether you can refrain from backbiting, or teasing etc.. All you are doing is running away, and missing the test." This is like missing school during the examination period, and then telling you parents "I didn't fail one exam." The thing to realise is that you did not ATTEND one exam!! Akhlaq Page

42 The heart of the community is the faith which binds it together and educates it to worship (praise) Allah. This is emphasised is many areas such as congregational (Jamaat) prayers, majalis, and other gatherings. Allah instructs us in Qur'an (Surah 21, Ayat 92): "Verily this Brotherhood of yours is a single Brotherhood, and I Am your Lord and Cherisher: therefore serve Me (and no other)." The strength of the community is based on its unity. There is a saying in English, "Divide and Conquer", which means that if you want to rule over a group of people, you first divide them, and make them quarrel within themselves. This is what the western world is doing to the worldwide community of Islam. We should learn from this, and always stand up for the rights of our fellows. We are allowed to compromise, but only as much as the Shari'a will allow. We can never compromise our principles or our faith. For this we should look at the lesson taught to us by Imam Husain (A) on the plains of Karbala. As well as the community being a test, it is jointly a reward, because a person can surround himself with true friends who are there to help when in need. Allah announces in Qur'an (Surah 49, Ayat 13) "O mankind! We have created you from a single (pair).. and made you into nations and tribes, that you may know each other (Not that you may despise each other). The most honoured of you in the sight of Allah is (he who is) the most righteous of you." The way in which a community should live is described by Islamic values, known as the Islamic Code of Social Life, and is now explained. Islamic Code of Social Life Islamic social codes are the ideals by which Muslims should try to live within a community. Each of us has a responsibility to the other, to maintain justice, to respect the rights of the other. In Qur'an (Surah 49, Ayats 11,12) Allah explains to us certain ways of behaving: "O you who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other by (offensive) nicknames... Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs (Gheebat). Would any of you like to eat the flesh of his dead brother?" There are an infinite (countless) ways to behave in a community, the essence of all the social codes is CONSIDERATION. If one considers the needs of his brother, then he will act accordingly. Akhlaq Page

43 Prophet Muhammad (S) has said: "Prefer for people that which you prefer for yourself." In a very short Surah (Asr) Allah explains the social code for the whole of mankind, Ayat 2: "Verily Man is in a loss." This is thought to refer to the Day of Judgement when Allah will raise man from his grave to answer about his life, some men will say that they had not done any good deeds, and these men will be in a loss. Some men will reply that they had been very good themselves and established regular prayers, THESE MEN TOO WILL BE IN A LOSS. Ayat 3: "Except for such as have Faith, AND do righteous deeds, AND join together in the mutual teaching of Truth, AND of patience." This shows that being good yourself is not enough, you must also serve the community by guiding them towards the truth and enjoining them towards good. So, another important code of social life is to do Amr bil Ma'aroof (enjoin towards good) and Nahy anil Munkar (forbid from evil). Islam is the only religion that can claim to have developed a science in human behaviour, in manners and in the art of perfecting the soul. Apart from being a Muslim, one who follows the teaching of the 12 Imams (A), and believes in the justice of God is called a Mu'min (a believer). Once Imam Ali (A) was asked, Who is a believer? He answered as to what the characteristics of a believer should include, "The believer is one with whom peoples' life, wealth, and dignity are safe. When powerful, he forgives easily. He is generous in appropriate ways. His behaviour is gentle. His actions and walk reflect modesty. People enjoy his affection and calmness. He is ready to bear pain in order to comfort others. In friendship he is sincere. He honours his promises. He helps the oppressed and is concerned about the deprived. He does not abandon those in distress; he tries to relieve their burdens. He respects the rights of those who are absent. He accepts the apologies of those at fault. He assists those who have assisted him. He does not divulge (tell) peoples' secrets. He does not inquire into secret affairs which do not concern him. He sets a good example for those who succeed him. His good deeds are not performed for the sake of being boastful. He does not fall into the same difficulty twice." Akhlaq Page

44 CLASS 8 - LESSON 6 ISLAMIC CULTURE A culture is a set of habits, rules and regulations which a group of people follow as part of their lives. Islamic culture is how we should behave. It is the way Muslims are taught to live and is based on the two sources of Qur an and Hadith. A Muslim should understand and practise this knowledge, since when these two sources are combined, we have the way and means to lead a life which will lead to perfection and contentment. There are countless examples of what we should do, and how we should act, but the essence of all these actions is having good Akhlaq. To have good Akhlaq, you have to follow a very simple rule. Prophet Isa (A), Imam Ali (A), and Prophet Muhammad (S) have all emphasised one message and that is: Treat others the way you would like them to treat you. This just means to have CONSIDERATION, whether it is family, other relatives, or friends. Whenever you meet others you are carrying the flag of Islam. This means people will look at you and say, "This is how Muslims behave". There was once a school which had many Muslims students in it. The principal of that school was once asked what he thought of the month of Ramadhan. He responded that it was the worst month in his year. When he was asked why, he replied "The students are all fasting, and so they spit all over the walls, and the floor, since they do not want to swallow their saliva." Now this shows the example set by the students to the principal. As far as he was concerned, all Muslims spit all over the place during Ramadhan. This gives a bad and untrue image of Islam to the non-muslim. Whenever you do an action, ask yourself, "Would Imam Ali (A) do that?". Then think about your answer before you perform the action. The Prophet (S) was once asked why he came to the world, what was his purpose. He replied, "I have been sent to complete the nobility of your character." Akhlaq Page

45 This means that the main purpose of the Prophet (S) was to improve and perfect the culture, the character of a person, and thus the community. It is very important that we should have a good Islamic Culture at home, since this is where the foundation is set for growing children. We should make sure that we all recite Salaat on time. If possible we should pray Salaate Jamaat at home, with the father leading, and the children following. The mother should teach the girls the importance of wearing Hijab, and the parents should explain about music, about discos, and all the other habits which Islam discourages. Some parents tell their children not to fast during examinations. This makes the children feel that fasting can be missed for such reasons, and reduces its importance. How can you blame the children, when it is the parents who encourage them? The point that people do not realise is that if you obey Allah, He will help you. Allah has said that for every 1 step you take towards Him, He will take 10 steps towards you. So make a niyyat and fast. Do not look at fasting as if it is going to harm you, but think that it will help your concentration, it will help you to study, and you soon see how well you can actually do. We must make Islamic culture part of our day-to-day lives, not just something we put on for the mosque, or for Madressa. Only then will we benefit both in this life, and the next. Akhlaq Page

46 CLASS 8 - LESSON 7 DEVELOPMENT OF WILL POWER What is will power? Put simply into words, it means the ability (POWER) to control your desires (WILL). Will power is very important because, as we have already learnt, the highest stage of this life, is to attain the pleasure of God, to be content; and that cannot be attained except by controlling and developing the will. In the world around us, we are always exposed to objects which are dangerous, drugs, alcohol, pornography. If we were to yield (give in) to these temptations, we would ruin our lives. To have will power means to be able to keep yourself from all these bad habits, from simple points such as sleeping in late to behaviour which is much worse, such as not offering our prayers on time, or even not offering them at all!! The whole month of Ramadhan is an exercise of will power. The easiest thing in the month of Ramadhan is NOT to eat food. It is very easy to fast, compared to what else we must accomplish. We must control ourselves from looking, listening to things which are Haraam. We must control our tempers, and our language. At the end of the month, we would have conquered that voice inside us which invites us towards evil. The voice of our nafs. Once, the Prophet (S) was asked, don't you have a voice inside you (a Shaitan) which tells you to do evil? And he replied, Yes I do! But I keep it locked up. It was not with chains of metal that the nafs was tied up, but with the fetters of will power. This shows that the most powerful weapon against evil, is what Islam teaches us to use and develop, the will power. When Islam teaches us to offer our prayers on time, it teaches us discipline, which strengthens our will power. The same way a mother will tell the child to go to bed exactly at 7.00 pm, so that by discipline, the child will learn to go to sleep early by itself, Islam teaches us that only by discipline, will we be able to control our Akhlaq Page

47 CLASS 8 - LESSON 8 TRUTHFULNESS Truthfulness is something which everyone knows is important, but yet it is one of the most difficult virtues to make into a habit. How many times do we lie in a day. Sometimes to avoid people or responsibilities, sometimes to get out of trouble, or sometimes just to make ourselves look big, and to get attention. "Leave falsehood and make speaking the truth a habit." "If a person has a habit of speaking lies, he is a hypocrite until he rids himself of the habit." Holy Prophet (S) There should never be any reason to avoid the truth. If you are honest in your dealings with people, if you have nothing to hide, then you should be able to say the truth without fear. Qur'an also tells us to tell the truth, and not to cover it with lies. 2:42: And cover not Truth with falsehood, nor conceal the Truth when you know (what it is). further more, our Prophet (S) has explained to us, "Beware of association with the liar for he is like a mirage which draws the far one nearer to you and the nearer far from you." If you make the habit of lying, then you will lie very often without realising. You will lie to your family, your friends and everybody you meet. Then one day you will be caught out because you will have trapped yourself in a corner, and there will be no escape. Also if you make a habit of lying you will start doing other things which are even worse. One evil leads you to another. Akhlaq Page

48 CLASS 8 - LESSON 9 EHSAN, SHUKR In essence this means to thank Allah, for the favours which He has provided for us. To be thankful to Allah is an important part of worship, or faith in Islam. Imam Ali (A) has said, "Eiman (faith) is divided into two halves: one half lies in patience and the other in THANKFULNESS". People often ask how you can call being thankful an act of worship, but Prophet Muhammad (S) explains to us in very simple words the following, "There are people who worship Allah for the sake of (fulfilling their) desires and that is the worship of business people. And verily there are those who worship Allah out of fear of Him, this is the worship of slaves. But there are those who worship out of thanks giving to Him, this being the worship of free minded people and is the best of worship" Allah does not require our thanks, He does not benefit from it in any way. As always, the reason why Islam asks us to perform any action is so that we may benefit from it ourselves. By thanking Allah, we make ourselves remember that it was He who granted us His blessings, it was not just our own work. He declares in Qur'an Surah 27, Ayat 40, "...and he who is grateful, verily he is grateful to his own self, and whoever is ungrateful, then verily My Lord is Self-Sufficient and Bounteous." A thankful person always benefits, from Allah, as well as the people he lives with, as the following hadith shows: "That man best deserves a kindness who, when he is put off, bears it patiently; when he is refused, excuses it; and when he receives it, Is THANKFUL." If we thank Allah, and show our appreciation, then with His infinite Grace, He will grant us even more. In Qur'an, Surah 14 Ayat 7, we are told, "If you are grateful I will increase My favours unto you..." But instead, mankind has builds up a very bad habit, they think that everything they get is from their own work, rather then from Allah. Akhlaq Page

49 When we tell people that Allah has given us everything, they laugh and say, " This money which I have here, and the money that is in the bank, who has given that to me! Nobody has given that money to me, I have earned it all by MYSELF, with MY hard work." This shows that they do not understand. The example is very simple and is explained below: A young boy was sitting at home on his birthday. Suddenly the doorbell rang, and the boy rushed to see who it was. When he opened the door, he saw the postman with a HUGE parcel. The postman gave the parcel to the boy and went away to deliver the rest. The parcel was so big, it was almost as big as the boy. He rushed forward to open it, and when he unwrapped it, he saw... a big, new, shiny bicycle. He was very happy. Then, later on in the evening, the phone rang, and the boy went to pick it up. When he picked up the phone, he heard his grandmother on the other side of the line, she said to him: "Did you like the bicycle that I sent you?" The boy replied, "You did not send the bicycle, the POSTMAN did." This shows that the boy did not understand that the postman only delivered the bicycle, and did not send it. In the same way, when we do something good, or come first, or get a reward, we should thank Allah, because He is the one who sent it to us. How should we be thankful? If there is a person who has been successful in any way whatsoever, then he should thank Allah for the opportunities which made him successful. This thanks should not be just in prayers or in words, but in action. The best thanks to Allah, is by PERFORMING SOMETHING WHICH HELPS OTHER HUMAN beings, because Allah is above any needs. Yet, even after all the blessings Allah, grants, we still forget and pretend as if it was all our own doing. Allah says in Qur'an Surah 100, Ayat 6-8, "Truly Man is, to his Lord, ungrateful; And to that fact He bears witness by his deeds; and violent is he in his love of wealth." After we offer our prayers, we should go into Sajdah, and actually talk to Allah, thanking Him for the favours we received that day, thanking Him that no accident occurred, that we have been given another day to live. Akhlaq Page

50 CLASS 8 - LESSON 10 CHARITY This means to love one's fellow men and to give assistance to those in need. Charity is an act, which has a VITAL role in Islam. To help those in need is important to the concept of community life, and Islamic morals. WHY SHOULD WE HELP THOSE IN NEED? Allah has assisted us in our difficulties, we hardly even find time to thank Him. What right have we to refuse help to our own fellow human beings, when Allah has never refused us? Allah spoke these words to Prophet Musa (A) in Hadith e Qudsi, "Oh Musa, when you deal well with My creation (people), I am so pleased, it is as if you have dealt well with Me." This shows that besides fulfilling an obligation by being charitable, you are also gaining the pleasure of Allah. To be charitable, you do not have to have money. On the contrary, one of the best and most appreciated forms of charity is the giving of one's TIME for a good cause. When a person donates anything, time or money, he feels as if he has lost it. However, Allah promises in Qur'an Surah 2 ayat 261: "The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears with a hundred grain in every ear; and Allah multiplies for whom He pleases; and Allah is Ample giving, Knowing." This means that Allah will increase your own sustenance when you give to others from your earnings. Allah also tells that we should give BOTH secretly and openly. We should give secretly so that our niyyat is pure, for the love of Allah. This is so that pride does not enter our actions by giving in front of others. However, if we feel that by giving openly, that others will see us and follow our example then we should do so. Without charity, the society we live in will become selfish, and cold hearted. Always remember, Allah has given you wealth as a test. On the day of Judgement, Allah will ask you, "What did you do with the wealth that I gave you? Did you spend it on yourself or did you share it amongst the rest of my creation?" WITH WEALTH COMES MORE RESPONSIBILITY, because a wealthy person has more chance to be charitable than a poor person. On the day of Qiyamat, Allah will ask who was responsible for the suffering of the poor. Don't let your actions plead guilty for you on that day. Akhlaq Page

51 HOARDING Hoarding means to collect things and pile them up on the side without ever really using them. This is very bad since you are denying others by keeping things for yourself. A person who hoards things is both greedy and is a miser. He is greedy because he collects everything he can get his hands on. He is a miser because he does NOT USE the things he has, but just keeps them for the sake of keeping. WHAT IS WRONG WITH HOARDING THINGS THAT YOU LIKE? If you like things, then it is OK for you to keep them AND USE them. If you do not use them, then you are thinking of yourself more than others since others may require what you have, but may be unable to obtain it. There is a difference between collecting things and hoarding them. If you collect stamps or books, and you have a keen interest, then that is an acceptable hobby. If you collect items because you do not want others to use them, and you wish to keep them all to yourself, then that is hoarding. WHAT IS THE WORST THING TO HOARD? The worse thing to hoard are those things which are necessities of life. If for example I have a well of fresh water in my garden, while others around me are thirsty. If I drink only a bit of the water, but do not give any to my neighbours then that is an example of hoarding a necessity. A miser may think the money and wealth he is hoarding is very valuable, but this is not the case, since in Allah's eyes they are worth nothing. Imam Ali (A) has said: The coin of a miser is as worthless as a pebble. Allah explains to us in the Holy Qur'an: (10:57) O mankind! there has come to you a direction from your Lord and a healingfor the (diseases) in your hearts - and for those who believe, a Guidance and a Mercy. (10:58) Say: "In the Bounty of God, and in His Mercy - in that let them rejoice": that is better than the (WEALTH) THEY HOARD. This shows us that Allah has sent His mercy and His guidance in the form of Islam as a way to cure the diseases in our hearts, and we should be happy and rejoice. All these favours of Allah are much more important, and much more valuable then the worldly things that we hoard. Akhlaq Page

52 This world does exist and is for real. No one is denying that fact, but the next world also exists in it we shall dwell forever. It is better to put aside some of the luxuries in this world so that you can save up for the second life. If you were working and you wanted to buy a house to live in, you would have to save up from your earnings, and put some aside until you had enough. You know that you will be living in the house for a long time and it will be worth the hardship now to enjoy the house in the future. Similarly, you are saving up in this life so that you can live comfortably in the next life. You do not need to save up money and wealth, like the hoarder, but you need to save up thawaab and good deeds, and that is by using your wealth to help others. Akhlaq Page

53 CLASS 8 - LESSON 11 BEING JUST (ADL) AND JUDGING AGAINST ISLAM. All men are equal, rich or poor, black or white. This is the basic principle which Islam has always taught. If people are equal in the eyes of Allah, then they must be treated with equality. This is why it is very important to be fair and just when you are making a decision which affects other people. The story below shows an example of just this : There was a man who was journeying towards Kufa. When he arrived in Kufa, he decided to be a guest of Imam Ali (A). For a number of days, he stayed with Imam (A) without divulging the purpose of his visit; nor did Imam (A) ask him about it. Finally the man said: "I have a dispute with a particular party here and I have come to get it settled. Would you act as an arbitrator (judge)?" Imam (A) said: "You are party to the dispute, aren't you?" "Yes," the man replied "Then you cannot expect me to be your arbitrator. If you wanted me to decide your case, you should not have become my guest. The Prophet (S) said: 'When a person has been appointed a judge or an arbitrator in a case, he has no right to play host to either of the two sides, except when they are both invited together.'" Justice starts with yourself. You cannot fool yourself about what you are doing. If you can be just with yourself, then it is easier to be just with others. Imam Ali (A) has said that: "He is the most just man that does justice upon himself without anyone else to judge him." When we make decisions concerning other people, we have to decide between what we feel is right and wrong. Not between our friends and enemies. It doesn't even matter if family is involved, what is important is that the truth must be told. This is explained to us by the Holy Qur'an (4:135) you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your family, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), in case you swerve, and if you distort (justice) or decline to do justice, verily God is well-acquainted with all that you do. Akhlaq Page

54 If you feel that it will be difficult for you not to take sides in a decision, then ask someone else to make the decision. Islam has explained to us how important it is to be fair. Only those people who do not believe in Allah, or who do not care about what Allah says practice injustice. The Hypocrites, men and women, (have an understanding) with each other: they enjoin evil, and forbid what in just, and are close with their hands. They have forgotten God; so He has forgotten them. Allah commands us that we must be Just. If we try to cheat or be unfair, then how can we expect Allah to treat us fairly on the day of Judgement? (16:90) God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Allah tells us that being just is like being pious, they both gain the pleasure of Allah. (5:9) O you who believe! Stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: THAT IS NEXT TO PIETY: and fear God, for God is wellacquainted with all that you do. Akhlaq Page

55 CLASS 8 - LESSON 12 LOVE OF LEADERSHIP HONOUR AND WEALTH The love a person has for being famous stems from a desire to be better than others, and a desire to be admired by people. If you look around, you will always see people who strive very hard to do things, either they work hard for money, practice for sports, or study for exams. If you ask some of them why they are working so hard, they will say that it is because they want other people to notice them. This idea is totally against the principles of Islam. Everything, every act one does, should be totally for the pleasure of Allah, ( lillah ). This does not mean that we must sit and pray 24 hours a day, but means that we should work to make ourselves better so that we may use our talents to help others, in whatever field we choose. This love for power and wealth is another of the lower desires that a human being possesses. Communities have fought and families have broken over people who are fighting for some sort of status above others. Imam Ali (A) has said : "Desire tends to the destruction of the understanding." This can be seen in real life where people do crazy things just to get power and wealth, they cheat and fail to understand that what they are doing is wrong. They lose their reason and become one track minded. There is nothing wrong in being a leader, there is nothing wrong in being rich or famous, or having any thing valuable. The only condition which a person needs when having any of the above, is taqwa (awareness of Allah's presence). We must always remember that it is Allah who has given us our gifts and He has given them to us so that we can use them to help others. This applies from school to when we are all adults, we must never try to become top or rich just for others to praise us. One important point which not many people understand is that if you are the type of person who possesses any quality, whether money or fame, you will become a leader automatically if you possess taqwa. You will not have to chase leadership, it will chase you. Imam Ali (A) has also said : "Love for the dunya is the head of all evil." which means that if you are working for things with ONLY this life in mind, then your desires will take you over and you will commit one sin after another. Akhlaq Page

56 He also said: "The love of the present world is the source of all misery." Which means that if ALL your attention is focused on becoming great by whatever means (wealth, leadership, honour) in this world only, then we might get all our worldly wishes, but we will never really gain happiness. "There are people who worship Allah for the sake of (fulfilling their) desires and that is the worship of business people. And verily there are those who worship Allah out of fear of Him, this is the worship of slaves. But there are those who worship out of thanks giving to Him, this being the worship of free minded people and is the best of worship" No matter how rich we are we can never buy happiness or love. That is when we realise that the richest thing of all is contentment, which we can only gain by following Allah's command and getting close to Him. Akhlaq Page

57 CLASS 8 - LESSON 13 GHEEBAT AND TOHMAT (BACKBITING) Backbiting means to talk about a person, and say things about him when he is not there, in such a way as to displease him. There are two words for backbiting, one is GHEEBAT, and the other is TOHMAT. When you speak about someone, and what you say is TRUE, then this is GHEEBAT. When you speak about someone, and what you say is FALSE, then this is TOHMAT. GHEEBAT AND TOHMAT ARE BOTH HARAAM (FORBIDDEN) The Holy Prophet (s.a.w.w.) once said, "O Abu Zar, keep yourself away from backbiting because it is worse than adultery... After committing adultery, if one repents, Allah forgives him, but the backbiter can not be pardoned unless he has been pardoned by the one about whom he has been backbiting." In Qur'an Surah 49 Ayat 12, Allah tells us: "...And do not spy nor let some of you backbite others. Does one of you like to eat the dead flesh of his brother?" This shows us that backbiting is as bad as eating the flesh of your dead brother. This means that once someone you know, i.e. your brother/sister in Islam has done something bad, they have killed their own reputation. By telling others what they have done, you are enjoying and gaining at their loss. It is as if you are eating and feasting on the reputation they have already destroyed. In the early days of the first few Imams, there were two men. Let us call the first one Haroon and the second one Khalid. One day Khalid started telling everybody bad things about Haroon. He was spreading lies all around. After a few days Haroon heard about this. The first thing he did was to go home and put all his money and gold and silver in a big bag and then took the bag to Khalid's house. When Khalid saw Haroon coming he became scared because he thought that Haroon had come to beat him up. Khalid came out of his house and fell on his knees and begged to Haroon, "O Haroon, I am really sorry, I did not mean to tell tales about you, O please do not beat me!!" Haroon said, "I have not come to beat you, I have come to give you this money, and this wealth." Khalid had the shock of his life.haroon continued, " Khalid, I have come to thank you, here have this wealth of mine." Khalid stood up and asked, "Why are you giving me wealth when I have insulted you and spoilt your name among the people?" Haroon replied. "The Holy Prophet (s.a.w.w.) has said that if one person TALKS BEHIND THE BACK of another, the Thawaab of the first person gets transferred to the second." he continued, "So now that you have spoken bad of me behind my back, I am thanking you for giving me all your Thawaab. This money is too little for the amount of Thawaab that you have given me." Akhlaq Page

58 It is the duty of a good Muslim to stop others from speaking ill of a person, and if that is not possible he should go away from the people who are talking ill. Why are Gheebat and Tohmat Haraam? They are Haraam because they spoil people s names and characters. When you speak badly of someone, you make others think badly of them. Another reason why it is bad is because the people are not there to defend themselves. If you hear wicked things about others, you should give the others a chance to defend themselves by explaining, before you believe what you hear. Imagine you saw someone you know go into a pub (a place where people go to drink alcohol). If you were to tell the world that this man has been drinking, then that is Tohmat. How do you know he was drinking? He could have broken down, and gone in the pub to use the phone, or ask directions. Once there was a man who did tohmat of our Sixth Imam. Imam did no know about it until a few days later when one of his `friends' came to him and said, " Oh Imam, I have heard terrible news. This person has been going around and saying this about you." Imam became angry at his `friend'. He said, "Think of the person who did tohmat towards me as if he shot an arrow at my body. I did not hear him so it is as if the arrow missed me; But by telling me this news, you have picked up the arrow from the ground and have hit me with it." In Islam, you should always give the benefit of the doubt to others. Even if someone does do something bad, you should hide it, and not tell the whole world. How would you like it if Allah told the whole world the evil that you or I perform? We all commit sins at one time or another. If Allah can hide our faults, then you should hide the faults of others. In Dua e Kumail, we say to Allah, "O He who covers defects..." Gheebat and Tohmat are a result of Jealousy. If a person is respected, has done good, has helped others, there will always be people who are angry and bitter that such a person is respected by all. The result is to try and slander and destroy this reputation by sowing seed of venom in their character, by telling the world lies so that the respect turns to outrage and shame. Such people are cursed by Allah, and are referred to as the whispers of the evil whispers of mankind. (Suratun Naas) Akhlaq Page

59 CLASS 8 - LESSON 14 DECEITFULNESS & CUNNINGNESS One of the fundamental principles of living is to co-operate and mix with people so that both groups benefit from one another, and both are satisfied. We are all after the some goal, to attain the pleasure of Allah and Inshallah enter His eternal paradise. This makes us all like partners, working together to achieve the same ends. To be deceitful or cunning means to put yourself in a better position by tricking or lying to someone else, while at the same time making them think that you are helping them. This is why it is an extremely bad act and cannot be forgiven by anyone else, but the victim himself. To gain at someone else's expense is never allowed in Islam. To commit deceit, you have to make the person believe one thing while the opposite is true. If I was to tell you that this stamp is very rare and worth 5000, and I'll make you a deal by selling it for If you bought it and then found out it was worth only 5 then you have been DECEIVED by me. A lot of people do this is in real life and claim that in business, everything is allowed! This sort of business will lead to ruin. Your name will be spoilt and your heart will become mean and no one will trust you. Once you have lost trust then you will never find happiness in your life, nor when you rise on the day of Judgement. Not only do we have to be fair and true, but we must be aware of those people who try and deceive us!! There are people who pretend to follow Islam, but try and lead us away from the right path. When anything good happens to you, they pretend to be happy, but really, they are very jealous and mean. These people are just trying to deceive you into thinking they are good. Akhlaq Page

60 Allah explains to us in the Holy Qur'an (Surah 3 ayat 120): "If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if you are constant and do right, not the least harm will their CUNNING do to you, for God compasseth round about all that they do." Shaytan is always trying to deceive us. He makes us think so much of this world, that we forget that we are here only temporarily. But Allah explains to us, in the above verse and in the next, that if we believe and have faith, no one will be able to trick us (Surah 4 ayat 76) "Those who believe fight in the cause of God, and those who reject faith fight in the cause of evil: so fight you against the friends of Satan: feeble indeed is the CUNNING of Satan." The worst thing to be tricked in is your belief. When people come to you and talk to you, and say that what you are following is wrong, think about what they say. Do not follow them blindly, but question yourself and try and understand your faith. Allah tells us that there will always be someone trying to guide us astray, we should be careful and avoid these people (Surah 6 ayat 112/3), "Likewise did We make for every Messenger an enemy, evil ones among men and Jinns, inspiring each other with flowery discourses by way of DECEPTION... To such (deceit) let the hearts of those incline, who have no faith in the Hereafter: let them delight in it, and let them earn from it what they may." We are told in this ayat, the ONLY PEOPLE who will be deceived are the ones who have no belief in the next life, and in the Day of Judgement. If we keep firm on our path, Allah will guide us through all dangers and trickery. When a person commits deceit, they might gain for a little while, in this world. They might gain money or fame, but in the long run, they are losing because on the Day of Judgement, the person they tricked will be in front of them, and only then will they be sorry, but it will be too late!! (Surah 6 ayat 123): "Thus have We placed leaders in every town, its wicked men, to plot (and burrow) therein: but they only plot against their own souls, and they perceive it not." The points to learn from this is that if you commit deceit, you are harming yourself in the long run. You should never let others suffer from your gain. If you do, that is selfishness and going against the creatures of Allah, and therefore against Allah Himself. Akhlaq Page

61 CLASS 8 - LESSON 15 LOYALTY AND BREACH OF PROMISE Loyalty means to be faithful to ones duties (promises). Since loyalty is a word that we very often use, we tend not to dwell upon it much, however its importance in Islam can be shown by the following hadith from Prophet Muhammad (S): "He who is untrustworthy has no faith" Loyalty is part of the akhlaq that Islam has taught us, and to have loyalty makes a person higher (more dignified) in the eyes of Allah. We know that the opposite of loyalty is betrayal. This is to break your promise, or let someone down. The Holy Prophet has also said: "There is no higher kind of betrayal than to relate an incidence to your fellow brother whilst he believes you whereas you have lied to him." This shows that to control you tongue (speech) is an important part of loyalty, however, loyalty covers the performance of actions as well. When you make a promise, then you are bound by it. Others are then relying on you, and you cannot let them down. If you are not sure that you can do what ever you said, then don't promise. Just say that you will try to do it. People often make promises which they do not or cannot keep. What do you think are the reasons for this? Why do people make such promises. Can you think of some examples? Akhlaq Page

62 YAQEEN (CERTAINTY) We have discussed faith, and eiman. Yaqeen means to have certainty, to be sure, and it is a higher stage than eiman. We are told that there is a God, have we seen Him? When we read and learn, and when we are explained we get faith, and we believe that God then exists. Then we use our logic, we see that God must exist, we see His signs all around us, and we know through our intelligence that, yes there can only be one God, and He must exist. This is faith. When we have faith, we then try harder to obtain Allah's pleasure, we talk to Him from our prayers, we talk to Him when we are in need, and if we are sincere enough, if we mean what we say, we will feel His answer. Allah will talk to us. He will not talk to our ears, but will talk directly to our hearts. That is why when Imam Ali (A) was asked "Do you worship a God that you cannot see?" Imam (A) replied "No, I would never worship something that I can not see. I see Allah with my heart, not with my mind." This shows that when we reach the state of yaqeen, (Inshallah), we will know for a fact that Allah is there. We will have felt his presence everywhere, and we will be sure without doubt. Then Shaytan will not be able to put doubts in our head. That is why Yaqeen is such a high stage. One which can only be reached with patience, and understanding. Akhlaq Page

63 CLASS 8 - LESSON 16 DEEDS WHICH INVITE HAPPINESS Allah says in Surah al-baqarah, Ayat 277: Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve. There are many deeds which, if done regularly make Allah pleased with the person who has done them. We should do good deeds because other people benefit from us. By being good we are obeying Allah and pleasing Him. Also we will have a good feeling by helping others. Some of these are listed below: 1. Waking up early in the morning for Salatul Shab, and Salatul Fajr. 51:15 As to the Righteous, they will be in the midst of Gardens and Springs, 51:16 Taking joy in the things, which their Lord gives them, because, before then, they lived a good life. They were in the habit of sleeping but little by night, 51:17 And in the hours of early dawn, They (were found) praying for 51:18 Forgiveness; 2. When you wake up in the morning, say Salamun Alaykum to your parents and ask them if there is anything you can do for them. 3. Reciting Qur'an in the morning before going to school or work. Prophet Muhammad (S) has said: "Let light shine in your house with the recitation from Qur'an, and do not turn your homes into dark vaults. For when Qur'an is frequently read in a house, the blessings of Allah descend, and those of the house live a life of ease and happiness, and the house shines in the sight of the heavenly creatures, the same way as the stars shine for the creatures on earth." "The best among you are those who learn the Qur'an and teach it to others." 4. Giving help to those in need. Everybody gets help from Allah. Allah likes those people more who are kind to others and try hard to help them. Akhlaq Page

64 5. Giving to the poor. Allah has given you your wealth. You should be thankful to Him by giving it to others who need it. 6. To pray Salaat ON TIME. Our 6th Imam (A) has said: "Whoever does not pray on time is not of us." 7. To tell the truth at all times. Prophet Muhammad (S) has said: "Leave falsehood and make speaking the truth a habit." We are also told that lying is the mother of all evils, since when you lie, you will start to do other bad things as well. 8. To be a host (have a guest in the house). Prophet Muhammad (S) has said: "When Allah wishes to do good to a family, He sends a gift to it. The gift is a guest who brings the sustenance of Allah with him and washes away the sins of the family when he leaves." This does not mean that the sins of the family will disappear! It means that the guest gives a chance to the family to be good and hospitable. If the family are good hosts, Allah will be pleased with them, and with His mercy forgive them of their sins. 9. To wash your hands before and after meals. 10. To be in a state of Taharat (clean). Always perform wudhu before sleeping, eating, praying Qur'an or offering Salaat. 11. To say Salaat e Jamaat. Prophet Muhammad (S) has said that if you have already offered your Salaat, and you come to a mosque where Salaat is being recited in Jamaat, you should offer your prayers again to please Allah. Akhlaq Page

65 FIQH SYLLABUS - CLASS 7 Lesson Topic Date Completed LESSON 1 PHILOSOPHY OF SALAAT [ ] LESSON 2 - MUNAFIYAT OF SALAAT [ ] LESSON 3 - PRAYING WHEN TRAVELLING [ ] LESSON 4 - MISCELLANEOUS MASAIL [ ] LESSON 5 - PLACE OF PRAYER [ ] LESSON 6 - CLOTHES OF PRAYER [ ] LESSON 7 - TIMES OF PRAYER [ ] LESSON 8 - SIGNIFICANCE OF FASTING [ ] LESSON 9 - MOON SIGHTING [ ] LESSON 10 - DIFFERENT FASTS AND THEIR CONDITIONS [ ] LESSON 11 - THINGS THAT MAKE FAST BATIL [ ] OR ARE MAKRUH LESSON 12 - PEOPLE EXEMPTED FROM FASTING [ ] LESSON 13 KAFFARA [ ] LESSON 14 - QADHA FASTS [ ] LESSON 15 - FASTING WHEN TRAVELLING [ ] LESSON 16 - AMR BIL MA'ROOF & NAHI ANIL MUNKAR [ ] LESSON 17 TAWALLA [ ] LESSON 18 TABARRA [ ] Fiqh 7.1

66 LESSON 1: PHILOSOPHY OF SALAAT: The most important act of Ibadat (Worship) in Islam is Salaat (Prayer). It is an expression of total submission to Allah (S.W.T.) and a means of communication between the Creator and His servants. Imam Ali ibn Abi Taalib (AS) has said about prayer: "Know that every action you do will depend on you Salaat." From this we know for a fact that is our Salaat is accepted then all other actions are also accepted and if our Salaat is rejected then so are our other deeds. "The prayer is what differentiates Mo'meen from Unbeliever. Whoever leaves it and claims to have belief, his own actions belie him and will be a witness against him." "Remind yourselves that every action from you must be from the mediator of Salaat." Salaat greatly affects the lives of those who perform it. It keeps the soul of a person free from idolatry and when carried out sincerely, it also helps to cure moral diseases such as infidelity, hypocrisy, pride, dishonesty etc. - By praying at the specified times, a person learns to be both disciplined and punctual. - It gives a purpose to the lives of people and has a stabilizing effect. In times of stress, Salaat provides a oasis of peace where a person can forget all worries and cares and rest his weary head on the doorstep of Allah (S.W.T.). - The Holy Prophet (S) used to say to Bilal, who was the Mu'adhin of the Muslims, "Comfort me, O Bilal!" meaning that he should recite the Adhaan and call out for prayer. Salaat is a source of piety and perfection. Through is performance a person can discover the hidden secrets of his soul and its amazing relationship with Allah (S.W.T.). All those acts that surround it or are related to it also fall under its special influence. For this reason we shall look at the things connected to and performed within Salaat and study the philosophy behind each. This will help us better appreciate why we perform it in the manner we do. Fiqh 7.2

67 The Spirit of Salaat: Salaat, through its words, movements, prostrations, bows and supplications, provides a person with a means of rebuilding his personality afresh. Properly performed with understanding of the recitations and the philosophies involved, it is a spiritual journey of sorts - a Me'raj (Heavenly Ascension) for the Believer. On the other hand, prayer performed as a ritual and with no concentration is like a dead body without a spirit. As we attempt to understand and focus on our Salaat, it may help to choose a place that is simple, quiet and private when praying to avoid any distractions. Salaat is not a sport or a play that we can perform it as we wish in a hurried manner. Discipline is of the utmost importance. Remember, if we wish to fully exploit this treasure trove, then we must be prepared to put some effort into our actions. NOTE: It is highly recommended that one should recite Tasbih of Hadhrat Fatema al- Zahra (a.s.) after the completion of every Salaat. Carelessness in Prayer: Salaat as we have mentioned time and again is the central pivot of all worship in Islam. It must be prayed and there is no excuse for not performing it. In fact, even if a person is too sick to pray standing up, it is recommended he sit and pray and if this is not possible, he should sleep with his right side facing Qiblah and perform his Salaat with his head and eyes. All this shows us how important Salaat to Allah (S.W.T.). According to the Holy Prophet (S) "Allah (S.W.T.) takes away all the blessings from a person who does not pray or is careless of his/her Salaat. S/he will die in a very bad state, be tortured in Barzakh and face extreme hardship during the Day of Judgement." In another hadith he says: " Whosoever takes his/her Salaat lightly, s/he will not be from my Ummah." Fiqh 7.3

68 The Holy Qur'an also speaks of Salaat, saying: "And Woe! To the praying one who are unmindful of their prayers, who do good to be seen and withhold the necessities of life." (Suratul Ma'un: V 4 6) A Muslim must constantly try to improve the quality of his/her Salaat. We should avoid indulging in vices such as jealously, backbiting, pride and usurping the rights of others in any way. We should avoid praying Salaat when sleepy or tired and instead wait a little until our minds are fresh enough to concentrate full on what we are saying and doing. In conclusion let us ponder on the Salaat of our Ma'soomeen (AS) and how they used to prepare themselves for meeting their Lord. Imam Ali (AS) would turn pale whilst performing Wudhu and used to say, "It is time for me to give back the Divine trust to the Almighty (S.W.T.)" Fiqh 7.4

69 LESSON 2: THE MUNAFIYAT OF SALAAT THINGS THAT INVALIDATE SALAAT There are 12 things that can make your Salaat Batil (invalid). If any of these things happen, you will have to offer your prayers again. Things That Invalidate Salaat Any thing that is wrong in one of the necessary conditions of Salaat; E.g. you realise that your clothes are not Tahir (Pak). 2. All those things that make the Wudhu Batil, E.g. sleeping, passing wind, etc. 3. Folding the arms intentionally just as some other Muslims do during their Salaat. 4. To say Ameen after Suratul Hamd. 5. Turning away from the direction of Qiblah. 6. Speaking intentionally. 7. Laughing. 8. Crying intentionally for a worldly thing. 9. Anything that gives the impression that you are not praying; E.g. clapping hands or jumping. 10. Eating or drinking. 11. Doubt in first 2 Rakaats of Dhohr, Asr and Eisha prayers, and also anywhere in Fajr or Maghrib prayers. 12. Adding or leaving out any Wajib-e-Rukn part of Salaat. MUNAFIYAT MEANS THE THINGS WHICH CAN MAKE YOUR SALAAT BATIL Fiqh 7.5

70 Some Munafiyat Explained Anything That Makes Wudhu Batil It makes no difference whether it happened intentionally or by mistake. Turning Away From The Qiblah If it happened intentionally then the Salaat is Batil under all circumstances. - If it happened by mistake and you remember it after the time of Salaat had ended, then there is no Qadha. Speaking Intentionally This makes Salaat Batil if you intentionally utter even a single word consisting of a single letter. - Clearing one's throat will not make Salaat Batil. - If someone says Salaamun Alaykum then the person praying should reply with the same phrase use and say Salaamun Alaykum Laughing Intentionally Even if you feel like laughing but control yourself forcefully until your face turns red, you have to pray again. That Which Can t Be Called Salaat Any act that changes the form of Salaat, regardless of whether it was done intentionally or by mistake. - Moving the arms or even indicating something to someone with your hands will not harm the Salaat. SALAAT SHOULD BE PERFORMED WITH PRESENCE OF MIND AND HEART Fiqh 7.6

71 LESSON 3: PRAYING WHEN TRAVELLING It is a great sin (Gunahe Kabira) to make one's Wajib prayers Qadha. Even a dying person, who is conscious, has to offer Salaat in whichever way possible. A person while on a journey, whether by aeroplane, automobile or train has to offer Wajib prayers if s/he thinks that before s/he reaches his/her destination it will become Qadha. These Are The Steps To Follow 1 st perform Wudhu; if this is not possible, do Tayammum instead. - Next you have to find out the position of Qiblah with the help of a compass or by asking someone who may know. - Then you should make your Niyyat and recite Takbiratul Ihram facing Qiblah. You need not change the direction you are praying in afterwards if the automobile, train or aeroplane changes direction. How To Pray When Travelling - If you can, then pray in a standing position. - If you cant stand and pray, then sit down and pray. - If this is not possible, then the Ruku, Sajdah and all other actions should be done with the movement of the eyelids. REMEMBER - The body and clothes for Salaat should be Tahir. If any of these become Najis while on a journey and if it is possible to change the clothes or make the body Tahir, it should be done. - If it is not possible to change the clothes or to make the body Tahir, you should still pray, BUT Qadha of the prayer would have to be offered later. WAJIB PRAYERS ARE SUCH AN IMPORTANT IBADAT THAT THEY CANNOT BE LEFT OUT UNDER ANY CIRCUMSTANCES. FURTHER DETAILS AVAILABLE IN A CODE OF PRACTICE FOR MUSLIMS IN THE WEST Fiqh 7.7

72 LESSON 4: MISCELLANEOUS MASAIL Daimul Hadath When someone has a problem of urinating, winding out of gas, etc, every now and then. If a person suffers from incontinence, i.e. s/he suffers from an illness due to which their urine comes out, drop after drop, or they cannot control their faeces, they should act as follows: If they are sure that they can offer their prayers, after performing Wudhu, at any time within the time prescribed for prayers, they should offer the prayers within that time. - In case they can control their urine or faeces only for so much time within which they can perform Wajib actions relating to prayers, then they should perform only the Wajib parts. 320: If they recover from this illness, there is no need for them to offer Qadha of those prayers that were offered during the period of illness. Qadha Prayers - A person who does not offer his/her Wajib prayers in time should offer Qadha prayers, even if s/he was asleep or unconscious during the entire time prescribed for the prayers A person, who has Qadha prayers to offer, should not be careless about offering then even though it is not obligatory to offer then immediately A person, who has Qadha prayers to offer, can still pray Mustahab Salaat It is not necessary to maintain order in the offering of the Qadha prayers except in the case for of which order has been prescribed. E.g.: If you have missed both Dhohr and Asr prayers, it is obvious that while offering Qadha, you will offer the Dhohr Qadha first As long as a person is alive, no other person can offer Qadha on his/her behalf, even if they are unable to offer them Fiqh 7.8

73 Punishment & Disadvantages Of: 1. Delaying the wajib prayers, 2. Making them qadha, or, 3. Leaving them out completely. Salaat in Arabic stands for the mode of worship prescribed in Islam. By worship, we mean "Submission to Allah." Allah is Great! Nothing else, matters. Allah is calling you. Leave aside, your worldly affairs, forget everything else. DO NOT MISS THIS GOLDEN OPPORTUNITY. Go and pray in the presence of Allah. He is Great. Our, problems, worries, our difficulties will all be solved if we ask Allah for a solution. Not only that, our joy, our success, our achievements do not really matter. Let us look forward to communicate with Him. Only His love and care can bring prosperity in this world and in the life Hereafter. If you pray Salaat first (on time) and do everything else later, you will feel completely satisfied. TRY IT! The 17 Rakaats in total take only about 30 mins to pray. With Ta'qibat it takes about 45 mins per day. Is that asking for so much? Remember, there are 24 hours in a day. One day, while the Holy Prophet (S) was present in Masjid Nabavi, a man entered and offered the prayers hastily and did not perform the Ruku and Sajdah properly. The Holy Prophet (S) said, "If this man continues to offer the prayers in the same way and dies, he will not die on my religion (Islam)." Hence, we SHOULD NOT offer Salaat hurriedly. While offering prayers, we should remember Allah constantly and offer them humbly. While performing prayers, one should repent for one's sins. A person who considers prayers to be something ordinary and unimportant is just like one who does not offer them at all. The Holy Prophet (S) has said that: A person who does not attach any importance to prayers and considers it to be something unimportant deserves to be tortured in the Hereafter (e.g., in the grave, Hell). Fiqh 7.9

74 Allah has said in the Holy Qur'an that: Those who avoid offering prayers are likely to be doing Kufr. He who refuses to offer Salaat has denied the existence of Allah and is only a Muslim by name. He Is Deserving Of The Most Severe Punishment From Allah. Importance of Punctuality in Prayers 1. By regular offering of prayer at its fixed timings, the spirit of punctuality is developed. 2. Prayer keeps a person neat and clean, his/her body tidy and his/her heart pure. 3. The person who prays Salaat washes his/her hands, mouth, etc. five times a day. This practice kills his/her weariness. 4. Allah bestows upon the one who prays Salaat blessings of knowledge, faith and wealth. 5. Allah is pleased with the one who prays Salaat and so are the Prophet(S) and the Imams (A). 6. Prayer exalts the human soul, restrains it from impure things, produces peace of mind, removes the future difficulties and solves our problems. 7. The Holy Prophet (S) has said Prayer is the Mercy of the Believer. 8. Salaat is going to help us in the Hereafter. The angels pray for our forgiveness and help us; praying Salaat in this world will serve the purpose of a lamp or light in the grave. Every Good Deed Of A Person Will Be Accepted By Allah If His Prayer Is Accepted By Allah. If One's Salaat Is Rejected, Every Good Deed Of His Will Be Rejected Also. Fiqh

75 Conclusion Now that you have learnt Salaat, I hope you are praying on time as well as correctly. But for one moment, stop and think; Are you praying because:- a) You fear Allah? If YES, then this is a prayer of slaves. b) You hope to be rewarded? If YES, then this is a prayer of the traders. c) It is due to Him and He alone deserves to be prayed to and to be served? If YES, then it is the BEST of all prayers. AND REMEMBER, Imam Ali (A) has said: If he who offers prayers comes to know how much Grace of Allah is bestowed upon him during the prayers, he would never lift his head from Sajdah. SALAAT REMOVES THE DARKNESS OF THE HEART THROUGH THE LIGHT OF PRAYERS Fiqh

76 LESSON 5: SALAAT - PLACE OF PRAYER Revision - Necessary Masails 1. Salaat is not allowed in a Ghasbi (somebody else's) place without his/her permission. 2. The place of Sajdah must be Tahir. 3. It is not allowed to pray in a place where the prayer cannot be completed properly, or where there is danger to one's life, for example, on a busy road during rush hour. 4. The place of prayer should not be unstable, like sand on the beach. 5. There should be enough space to stand properly and to perform Ruku and Sajdah properly. 6. Women should stand behind men while praying. MASJID It is stressed that the Salaat should be performed in a Masjid (mosque). Masjids in order of preference are: 1. Masjidul-Haraam (around Ka'aba) - A prayer offered here is equal to 100,000 prayers anywhere else. 2. Masjidun-Nabi (Madina) - A prayer offered here is equal to 10,000 prayers offered anywhere else. 3. Masjidul-Kufa and Baitul-Muqaddas - A prayer offered here is equal to 1,000 prayers elsewhere. For, women, their home is better than the Masjid. Our Holy Prophet (S) has said that: A Masjid will complain before Allah if it is neglected and nobody comes to pray there. Places Where Praying Is Makruh (Better To Avoid Them) Facing a human person. On a road or street, provided that offering of prayers at these places does not cause inconvenience to others. If it is a source of inconvenience, and discomfort to them, it is Haraam to obstruct their way. Facing the picture or models of living creatures, unless it is covered. At a place where there is a picture, even if it may not be placed in front of the person who offers prayers. Fiqh

77 LESSON 6: SALAAT - CLOTHES OF PRAYER There are certain rules laid down concerning the clothes when saying prayers. They are: 1. The clothes must be Tahir (clean). 2. The cloth or clothes must not be Ghasbi. 3. It should not be a part of a dead animal. 4. For men only: They should not wear anything made of gold - pure or mixed. 5. For men only : They are not allowed to wear pure silk. Other Rules 1. If a person did not know that his/her body or clothes were Najis, and came to know after the Salaat, the Salaat is correct. 2. If s/he knew that his/her body or clothes were Najis, and forgot and prayed in that cloth, s/he would have to pray again, if the time is still there, or pray Qadha if there is no time. 3. When there is no other cloth except Ghasbi or silk [for men], and one is obliged to wear it, owing to cold or because there are other people around, he may pray in it. The same rule applies if there is no cloth other than Ghasbi or Najis he should pray wearing that same cloth and the Salaat will be correct. Najasats Forgiven In Salaat a) The blood which comes out of a wound or tumour, providing it is difficult to clean it or, at least change the bandage once a day. But if that blood reaches another part of the body which is far from the tumour or wound, it must be cleaned. b) The blood on the cloth or body of the person who is praying salaat, which is less than the tip of the fore-finger. Fiqh

78 LESSON 7: SALAAT - TIMES OF PRAYER The Time of Prayer for the Daily Prayers The following is explained better by using the timings of Salaat, sunrise and sunset for 1 st Dec Timings for 1 st Dec 2001 were: Fajr Sunrise 6:18 a.m. 7:45 a.m. Dhohr 11:56 a.m. Sunset 15:57 p.m. Maghrib 16:07 p.m. a. Subh (Fajr Prayers) Beginning from Subhe Sadiq and ending at sunrise. On 1 st Dec Subhe Sadiq is at 6:18 a.m. Sunrise is at 7:45 a.m. when Salaat becomes Qadha. b. Dhohr (Midday Prayer) Beginning from exact noon and ending when four Rakaats time remain to sunset. On 1 st Dec Dhohr Salaat time starts at 11:56 a.m. and ends at 15:53 p.m. c. Asr (Afternoon Prayer) Beginning after completing of four Rakaats time from noon and ending at sunset. On 1 st Dec Asr Salaat time starts at 12:00 noon and ends at 15:57 p.m. d. Maghrib (Evening Prayer) Beginning after sunset, ending when four Rakaats time remains to exact midnight. On 1 st Dec Maghrib time starts at 16:07 p.m. and ends at 23:52 p.m. e. Eisha (Night Prayer) Beginning after completion of 3 Rakaats time from sunset and ending at exact midnight. Exact midnight is 12 hours after exact noon. On 1 st Dec Isha time begins at 16:10 p.m. and ends at midnight which on this day is 23:56 p.m. Fiqh

79 LESSON 8: SAUM - SIGNIFICANCE OF FASTING The Month of Ramadhan is the holiest month in the Islamic calendar and begins with all its social, moral and spiritual blessing. The following quotation from a Du'a points out some of these blessings: "O Allah this is the month of Ramadhan in which You sent the Qur'an as a guide for people and as a clear sign to differentiate between right and wrong; and it is the month of fasting, month of prayers, month of returning to You (Tawbah) and month of repentance; it is the month of forgiveness and mercy...; the month in which is the 'Night of Qadr' which is better than a thousand months...; O Allah, bless Mohammed and his progeny... and keep me free for Your worship and for reciting the Book." It appears from the above sentences that amongst the blessings of this month are Qur'an, the 'Night of Qadr', the repentance from sins and mutual understanding and forgiveness. According to Islamic belief, every action, whether good or bad, carries more weight in this month. Thus, charity is a virtue at all times, but is more virtuous in this month; and injustice is an evil at all times, but is more evil in this month. Reciting the Qur'an is a commendable deed the whole year round, but during the month of Ramadhan it assumes a far greater significance. And as the month of Ramadhan entered, Imam Zainul Abideen (A) would pray: "O Allah, help us fast in this month, by preventing our limbs from doing anything that displeases You, and by engaging them in acts which gain your pleasure...so that we may not lend our ears to things futile and our eyes may not see that which leads to forgetting You. Our hands may not commit that You have prohibited, and our feet may not advance towards the forbidden..." (Saheefa-e-Kamilah) Our Holy Prophet (S) told Jabir bin Abdillah: "O Jabir, this is holy Ramadhan, whoever fasts in it during the day, and stands to remember Allah during the night, controls his hunger and speech, he shall be forgiven his sins the way the holy month passes". Jabir said: "O Messenger of Allah, what a beautiful advice this is!". The Holy Prophet (S) answered: "And how important the conditions!" (Furoo' Al-Kafi Vol.4) Fiqh

80 The Importance of the Month of Ramadhan 1. The month of Ramadhan is the holiest month in the Islamic Calendar. 2. The complete Holy Qur an was revealed to Prophet Muhammad (S) during this Holy month. 3. Allah forgives us if we ask for forgiveness. 4. In this month is the night of Qadr, which is better than a thousand months. 5. Duas are easily accepted. Reasons For Fasting 1. Fasting is Wajib 2. It helps us to strengthen our will power against those things that are Haraam and make us commit Gunah if we do them. 3. Brings about Unity amongst us and those living near us. 4. As we feel hungry we begin to realise how the people who are poor and cannot afford food suffer daily in their lives and as a result of our fasting we may feel that we should do something for them. The Holy Prophet (S) has advised that we should eat enough to kill the hunger and not more Fiqh

81 LESSON 9: MOON SIGHTING The New Moon - A Definition The New Moon phase is defined to be the moment when the moon is almost directly between the Earth and the Sun. At this moment the moon's dark surface faces the Earth. The New Moon is therefore completely invisible. The date and time of this invisible New Moon is commonly found in almanacs, newspapers and calendars. The Islamic month begins with the visible First Crescent and not with the invisible New Moon. The first Crescent is usually sighted in the western sky just after sunset on the first or second evening after the New Moon phase. The sighting depends on the age of the crescent, the time difference between sunset and moonset and the angular distance between the sun and the moon. We should not confuse the New Moon with the visible thin crescent. We should realise that a crescent following a lunar month of 30 days will look larger and stay longer than the crescent following a month of 29 days. The First Date of the Month Is Proved In the Following Way The 1st day of a month is established in the following four ways: If you see the moon yourself. 2. If a number of people confirm to have sighted the moon and their words assure or satisfy you. Similarly, every other thing which assures or satisfies you about the moon having being sighted. 3. If two just (Adil) people say that they have sighted the moon at night. The first day of the month will not be established if they differ about the details of the new moon. This difference can be either explicit or even implied. E.g. when a group of people go out in search of a new moon and none but two Adils claim to have seen the new moon, though, among those who did not see, there were other Adils equally capable and knowledgeable, then the testimony by the first two Adils will not prove the advent of a new month. 4. If 30 days pass from the first of Sha'ban, the 1 st of Mahe Ramadhan will be established, and if 30 days pass from the 1 st of Mahe Ramadhan then the 1 st of Shawwal will be established. The 1 st day of any month will not be proved by the verdict of a Mujtahid and it is better to observe precaution The first day of a month will not be proved by the prediction made by astronomers. However, if a person derives full satisfaction and certitude from their findings, s/he should act accordingly Fiqh

82 If the moon is high up in the sky, or sets late, it is not an indication that the previous night was the first night of the month. Similarly, if there is a halo round it, it is not a proof that the new moon appeared in the previous night If the first day of the month of Mahe Ramadhan is not proved for a person and s/he does not observe fast, and if it is proved later that the preceding night was infact the night of Mahe Ramadhan, s/he should observe Qadha of that day If the first day of a month is proved in a city, it is also proved in other cities if they are united in their horizon. And the meaning of having a common horizon in this matter is that if new moon was sighted in a city, there would be a distinct possibility of sighting it in the other cities, if there were no impediments, like, the clouds etc The first day of a month is not proved by a telegram except when one is sure that the telegram is based on the testimony of two Adils, or on a source which is reliable in the eyes of Shariah If a person does not know whether it is the last day of Mahe Ramadhan or the first of Shawwal, s/he should observe fast on that day, and if s/he comes to know during the day that it is the first of Shawwal, s/he should break the fast Fiqh

83 LESSON 10: SAUM - THE DIFFERENT FASTS AND THEIR CONDITIONS Wajib Fasts 1. Fast during the month of Ramadhan Qadha fast for the month of Ramadhan Fast becoming wajib on account of Kaffara When a father dies, it is wajib on the eldest son to fast his Qadha fasts Fast broken or left out intentionally Fasting is Mustahab on all the days of the year except on those days on which it is Haraam to observe fast. Some are mentioned below. Haraam Fasts 1. Eid-ul-Fitr Eid-ul-Hajj A fast kept despite illness. Makruh Fast 1756 It is Makruh to fast on the 10th of Muharram (Ashura Day). Sunnat Fasts 1757 It is Sunnat to fast everyday, however certain days are strongly recommended. 1. On all days of Rajab and Sha ban or on as many as is possible to fast, even if it is only one day. 2. On 13 th, 14 th and 15 th of every Lunar month. 3. The day of Nawroz (21 st March) 4. From the 4 th up to the 9 th of Shawwal. 5. The 25 th and the 29 th day of Zilqad. 6. The first and last Thursday of every month AND the 1 st Wednesday after the 10 th of every month. 7. From the 1 st day to the 9 th day of the month of Zilhajj. 8. The 18 th of Zilhajj - Eid-e-Ghadir. 9. The 24 th of Zilhajj - Eid-e-Mubahila. 10. The 1 st, 3 rd and 7 th day of Muharram. 11. The 17 th of Rabiul Awwal - Birthday of our Holy Prophet (S). 12. The 15 th of Jamadiul Awwal. 13. The 27 th of Rajab - the appointment of the Holy Prophet (S) to the prophetic mission (Bi'hthat). Fiqh

84 Calendar shows all the Sunnat Fasts of a Year Muharram Safar M T W T F S S M T W T F S S Rabiul Awwal Rabiul Akher M T W T F S S M T W T F S S Jamadil Awwal Jamadil Akher M T W T F S S M T W T F S S Rajab Sha baan M T W T F S S M T W T F S S Ramadhan Shawwaal M T W T F S S M T W T F S S Zilqad Zilhajj M T W T F S S M T W T F S S Fiqh

85 Conditions of Fasting 1. Sanity. 2. Islam: Should be a Muslim and follow Islamic laws. 3. Not being in danger of illness by fasting. 4. Not being a traveller. Saum is an act of worship; its main aim is to stay away from forbidden things so as to earn "the pleasure of Allah by obeying Him." The most important thing is the Niyyat (Intention). There is no need to utter it. However one must have in mind why one is fasting; that is one must have in mind: "Qurbatan Ilallah"; for the pleasure of Allah Niyyat can be made for the whole month together on the eve of the first of Ramadhan or individually on the eve of each day. If you choose to do Niyyat for the whole month together, then if you miss a fast for any reason in between, you will be required to do Niyyat again. Fasting begins with the setting in of the time for Subh prayers. This time is called SUBHE SADIQ or FAJR. Fasting ends at MAGHRIB which occurs a few minutes after sunset. Fiqh

86 LESSON 11: SAUM - THINGS THAT MAKE FAST BATIL OR ARE MAKRUH Things That Invalidate (Batil) the Fast If Done On Purpose Eating and drinking. 2. Saying false things about Allah, Prophet (S) or the successors of the Holy Prophet (S). 3. Making dust reach one's throat. 4. Vomiting intentionally Things that are Makruh when Fasting Using eye drops or Surma, etc if its taste or smell can be felt in the throat. 2. Actions which would make you physically weak e.g. donating blood. 3. Inhaling snuff and smelling fragrance from herbs and flowers. 4. Tooth extraction or any other action which will cause you to bleed. 5. A wet tooth brush for brushing. 6. Putting water or using any kind of mouthwash unnecessarily. The above 6 things do not break your fast if you do them but it is better if you do not do them. Fiqh

87 LESSON 12: SAUM PEOPLE EXEMPTED FROM FASTING They are of 2 categories: Those who will not fast and have no Qadha to give; Those will give Qadha later, when the holy month of Ramadhan is over. 1. Men and women who are not capable of fasting because of advanced old age are totally exempted. They do not have to give Qadha later Those elderly people who find it very difficult to fast are also exempted; but they have to pay a redemption (Fidyah) of ONE MUDD (i.e. 3/4 kg) of food in lieu of each fast, to the poor and needy. It is recommended that preference be given to wheat or barley A person who, due to certain illness, is unable to sustain and endure thirst, is exempted. However, in view of the sanctity of the holy month, s/he should not drink water to quench the thirst fully. Such a person will pay Fidyah in place of each fast, and will give Qadha if the illness is later remedied A mother in the advanced stage of pregnancy will not fast if fasting is harmful to herself or the baby. She will give Fidyah in place of the fasts and will give Qadha later A mother who is nursing her child is exempted if she fears that fasting might reduce the supply of milk for the child. She will give Fidyah in place of each fast she has missed out and will give Qadha later Fiqh

88 LESSON 13: SAUM - KAFFARA It is a great sin to eat or drink during the days of Holy Ramadhan, or deliberately commit acts which break the fast without a justifiable reason. Anyone who leaves out a fast purposely has to give Qadha as well as Kaffara The Kaffara for each fast is: either: (i) to free a slave. or : (ii) to fast for 60 days. or : (iii) to feed 60 poor to their fill or give 1 mudd* to each poor person i.e. ¾ kg of foodstuff to each of them * 1 mudd is equal to ¾kg foodstuff like wheat, barley, etc. If you choose to fast for 2 months as Kaffara, you will have to fast for 31 days together and thereafter, you can complete the balance of 29 days in your own time However, you will not begin fasting your 31 days when you know there will be a day in between when it is Haraam to fast; e.g. You will not begin fasting your Kaffara at the beginning of Zilhajj as on the 10 th of Zilhajj - Eid-ul-Hajj - it is Haraam to fast If a person breaks his fast by a Haraam acts like: (i) drinking alcohol, etc; OR 1674 (ii) Attributing lies to Allah, His Prophet (S) and Masoomeen (A); 1675 s/he will have to give ALL 3 Kaffara together. Fiqh

89 LESSON 14: SAUM - QADHA FASTS 1. If a person does something that breaks the fast when s/he is not sure of the timing and later finds that the time for Fajr had set in, or if s/he breaks his/her fast thinking it is already time to do so and finds out later that it wasn't, Qadha has to be kept for that fast. 2. If a person puts water in the mouth to feel cool or without any reason and the water is then swallowed by mistake, Qadha fast has to be kept. 3. If a person who was insane becomes sane, s/he is not required to fast those which s/he missed when s/he was insane When an unbeliever becomes a Muslim, s/he does not have to fast those that s/he missed out when s/he was an unbeliever. However, if a Muslim changes his/her Faith to accept another and then later becomes a Muslim again, s/he has to give Qadha for all those s/he missed out when s/he wasn't a Muslim If a person breaks his/her fast on account of compulsion, e.g. if s/he has to break his/her fast because there may be a danger to his/her life from other unbelievers around him/her, then s/he has to fast Qadha for the fasts missed. 6. If a person leaves out a fast for any reason that is valid, e.g. becoming ill during the month of Ramadhan, then s/he has to fast Qadha for those fasts after that Ramadhan but before the next Ramadhan. If however, s/he does not manage to complete the Qadha fasts before the next year, then s/he has to give one MUDD (3/4 kg) of foodstuff, (i.e. wheat, barley, etc), to a poor person for each fast missed out. After that those Qadha fasts can be kept at any time throughout the person's life If a person does not fast during Ramadhan due to illness or any other valid reason, and dies before the end of Ramadhan, it is not necessary to give Qadha fasts on their behalf A person who is fasting a Qadha fast for the month of Ramadhan can break his/her fast before Zohr, however if a person is fasting Qadha for someone who is dead, it is better not to break the fast after Zohr. 9. If a father has not kept a Wajib fast other than that of the month of Ramadhan, e.g. a fast that became Wajib on account of a vow, the eldest son should keep Qadha for that fast. However, if the father was hired to fast Qadha for another person and he did not observe them, it is not Wajib for the eldest son to offer them If the illness of a person continues for a few years, s/he should, after being cured, observe the Qadha fasts for the past year and give one MUDD of foodstuffs to a poor person, per fast for the previous years. Fiqh

90 LESSON 15: SAUM - FASTING WHEN TRAVELLING 1. Travelling means having reached outside the boundaries of the city, town or village, on your way to a journey which should not be of less than 28 miles. On a day one has the intention of travelling, one will not break the fast while still at home or in the city. The fast will be broken once you cross the boundary of your hometown. 2. At any place where you pray Qasr, you will not fast. If you have travelled to a place where your stay will be less than 10 days, you will pray Qasr for the prayers of 4 Rakaats, and you will not fast. You will give Qadha later. 3. The people whose job is that of travelling, e.g. pilot, crew, drivers, etc or one who undertakes a journey for a sinful purpose, must fast even while they are travelling, and their prayer will not be Qasr, either. 4. To travel for the sole purpose of not fasting is allowed, but it is better if you do not do that. 5. If you travel from the place where you live AFTER the time of DHOHR, you will complete the fast. However, if you travel BEFORE the time of DHOHR, you will not fast. 6. The day you arrive back from your trip, if you reach the boundary of your hometown BEFORE the time of DHOHR, and you have not done anything that will break your fast, then you must fast on that day. However, if you reach the boundary of your hometown AFTER the time of DHOHR you will not fast and give Qadha after Ramadhan. 7. If a person makes a vow for a Sunnat fast on a particular day and s/he finds that s/he has to travel on that day, then, because s/he had specified the day s/he was going to keep the Sunnat fast, s/he can fast while journeying; the same applies to a person who makes a vow to keep a Sunnat fast on a particular day regardless of whether s/he is going to travel on that day or not. However, if a person makes a vow to fast but does not specify the day then s/he cannot fast if s/he is going to travel. 8. A traveller can observe a Sunnat fast in Medina on three days if his/her main purpose is for praying for the fulfilment of his/her needs, and it is better that those three days are Wednesday, Thursday and Friday. 9. If a person does not know that a traveller cannot fast and finds out during the fast, his/her fast becomes Batil; however, if s/he does not find out about it until sunset, his/her fast is valid. Fiqh

91 LESSON 16: AMR BIL MA'ROOF AND NAHI ANIL MUNKAR The seventh and eighth branches of the Furu-e-din are based on Islamic Principles that lead to a better society and improving the conditions of a society. The literal translation of Amr bil Ma`roof is to enjoin others to do good and Nahi Anil Munkar is to ask others to refrain from doing bad. Perfection in Islam is first achieved by uplifting and protecting oneself from evil. Once that is achieved, a believer moves onto the next stage of faith in which he becomes a useful member of his society and community. Hence, any corrupt elements should be struck off from the roots and not be allowed to grow and form cancer in the society. The method adopted in Islam to keep a society on its track is by enjoining others to do right and forbidding them to do evil. Allah says in the Holy Qur an: (The believers are) those, if We establish them (let them rule)in the earth, will establish prayers and pay the poor rate (Zakaat),and enjoin good and forbid evil; and unto Allah alone is the return of all affairs. (Haj, 22:41) Another verse says: And that there should be among you a group who call mankind unto virtue and enjoin what is good and forbid wrong; and they are those who shall be successful. (Ali Imran 3:104) Another verse: You are the best group that has been brought forth for mankind; you enjoin goodness and forbid evil, and you believe in Allah. (Ali Imran 3:110) The importance of these two branches of religion is also emphasised in many Ahadith. The Holy Prophet (S) has said that there will come a time when people will forsake enjoining good and forbidding evil in order to keep people pleased. Calamities will then befall the society and then, when the same people pray to Allah, their prayers will not be heard. When Allah decided to punish the people of Prophet Shu`ayb (A), He said he would punish all 100,000 of them out of which 40,000 were bad and the rest good. Prophet Shu`ayb (A) asked Him as to what the fault of the good ones was. Allah replied, They were happy when I was being disobeyed and they did not express their anger when I was angry. Fiqh

92 Thus, it is very important to keep the practice of Amr bil Ma`ruf and Nahy `anil Munkar alive within the society. The procedure is as follows: When you see a wrong being done or a right not being done, then either: - Express your objections using all the skills at hand. - Use force where applicable (as in the case of father-son relationship) - Resent it in your heart and that is sign of weakness in faith, but the least a person should be able to do. AMRBIL MA ROOF: It is the 7th Pillar of Islam and it means enjoining the good. If a person does not fulfil the obligations laid down by Allah, it is obligatory on us to guide him to the right path provided we have some hope that he will follow the guidance we give him. This is a very important branch of Islam. Everything that has been ordered by Allah has been called Ma'roof, i.e. Good. For example; Salaat, Fasting, Khums, Zakat and establishing Fundamentals of Islam. Examples of these also include those things that have been recommended by Islam; like: - feeding - welcoming guests, - teaching about Islam, - good Akhlaq and - having pleasant characters. - It is Wajib to enjoin a person to do good the first time and Sunnat the second time. Fiqh

93 Amr bil Ma'roof becomes Wajib under 4 conditions: 1. You know what is good and what is bad. 2. You have some hope that the advice will be followed. 3. The person whom you want to advise insists on doing wrong. 4. You know that by giving your advice you will not suffer yourself. However, when the basic faith of the Muslims is in danger or a belief of Islam is being undermined (e.g. when a country tries to change its peoples belief or encourages drinking and gambling) then it is Wajib upon everyone to enjoin good and advise against what is forbidden; even though by so doing one may come to harm. NAHI ANIL MUNKAR It is the 8th Pillar of Islam and it means enjoining the good. It means to forbid those things which are Haraam. We should ask any man doing those things which have been prohibited by Allah, to refrain from doing them, provided of course that we have some hope that they will use that advice. Munkar means everything that has been forbidden in Islam; like: - drinking, - gambling, - listening to music, - eating pork, etc. Like Amr bil Ma'roof, it is Wajib to practice Nahi Anil Munkar the first time and Sunnat the second time. Fiqh

94 The are 4 stages for discouraging those things which are forbidden in Islam: 1. The mental attitude of the person you are advising. 2. By facial expression of disgust at the deeds of one who does what is forbidden. 3. By words of advise and warning or by angry words. 4. By use of physical force to stop the evil deed provided no harm comes to him physically - i.e. he should not get hurt. Those people who practise Amr bil Ma'roof and Nahi Anil Munkar are amongst those who occupy an esteemed position in the Sight of Allah Who groups them amongst His triumphant servants. Fiqh

95 LESSON 17: TAWALLA Tawalla is the ninth branch of the Furu-e-din. It is an Arabic derivative from the root Wa-La-Aa. The word has many meanings. Some of them are friend, companion, benefactor, authority, Lord, etc. Tawalla means that we should befriend and accept the authorities of those appointed by Allah and the Holy Prophet (S). Allah says in the Holy Qur an: Verily your guardian is Allah and His messenger (Muhammad), And those who believe and establish the prayer, And give charity (alms) while they are (in Ruku`) bowing down. (Al Maidah, 5:55) When we say Éé}¼»A íïê»äë ïïê¼ä (`Ali is the Wali of Allah) in our Adhaan, it is based on this verse. In this verse we are given the order of authorities to accept their commands and instructions. It begins with Allah - His command overrides that of all others, be they that of our parents, our elders, our teachers, our doctors, etc. His command is represented on this earth by the Holy Prophet (S). Thus, during the time of the Holy Prophet (S), his command was final. Nobody can argue with what he ordains for it is from Divinity and hence from Allah. But in the absence of the Holy Prophet (S), the verse refers to believers who establish prayers and give out to the needy during Ruku`. This reference, accepted unanimously by all sects, is to Imam `Ali (A). An incident has been recorded in history where a beggar came asking from people in the mosque. Nobody gave him anything until the Imam (AS), who was busy reciting prayers, pointed to his finger whilst he was in Ruku`, beckoning to the beggar to remove his ring and take it. This act pleased Allah so much that He revealed it to the Holy Prophet (S) immediately. Hence, in the absence of the Holy Prophet (S), we, the believers in the message of the Holy Prophet (S) were to accept the authority of Imam `Ali (AS) as this verse referred to him. That is why we, the Shi`ites, believe in him as the first and immediate successor to the Holy Prophet (S). After, Imam `Ali (AS), we believe in 11 other Aimmah (AS) who are all descendants of Imam `Ali (A) and appointed by the Holy Prophet (S) in his life time as reported in various Ahadith both by the Sunnis and the Shi`ites. Despite such clarity in the Holy Qur an, one may wonder why the majority do not believe in the appointment of Imam `Ali (A) as the true successor of the Holy Prophet (S). Fiqh

96 The incident of Ghadir in which the Holy Prophet (S) declared to all Muslims present with him,that Imam `Ali (AS) was his successor after him, has been reported by ALL Muslims. The Holy Prophet (S) is reported to have said that: Whosoever accepts me as the Mawla, shall take Ali as the Mawla after me. Many Sunni scholars have interpreted the term Mawla as meaning friend rather than a person of authority. However, the Holy Prophet (S), to prevent any confusion, clearly asked all those around him: Do I not have more authority over you than you have over yourselves? The `Arabic words he used here were am I not Awla to you than you are to yourselves? Awla is yet another derivative of WA-LA-AA and carries the same meaning of friendship and mastership. However, the Holy Prophet (S) very skilfully avoided the use of Mawla which could be misinterpreted as friend and instead used the verb that means authority and not friendship. When the people replied, truly, you do have more authority on us than we have over ourselves!, then the Holy Prophet (S) declared: åêòüæìä ïïê¼ä ò åêòüæìä åoæäó æåä Of whomever I am the Master, (this) `AIí is his Master. Tawalla therefore means accepting the authority of : 1) Allah Allah is our Master and ultimate benefactor. It is only He who let things harm us or protect us from evil. It is He who either grants us or takes away from us the various favours we may or may have been enjoying in our lives. The believers, accept Allah as their Wali while the Kafirs do not. The Holy Qur an says: Allah is the guardian of those who believe. He brings them out of darkness into light. And those who disbelieve, the false gods are their guardians, who take them out of light into darkness; they are the inmates of the fire, they shall abide therein. (Al Baqarah, 2:257) Wali is someone we accept as the authority, the master and hence we take our commands from him. People tend to do things that could not have been commands from Allah. Sometimes it could be contrary to Allah s pleasure and hence be the commands of Iblis. If we succumb ourselves to Iblis s commands, then we are actually accepting him as our Wali. Fiqh

97 2) The Holy Prophet (S) and the Holy Aimmah (AS) Once again, they have been appointed as having authority over us like Allah has over because they represent Allah on this earth. Hence if our Imam (A) was to reappear today and ask us to do something that we do not understand, we would still have to do it without asking questions. They have the right to use us even to death just as Allah has the right to do that. The Imam (A) would never do anything that would harm us (not physically) just as Allah would never ask us to do something that would harm us. It is this belief in submitting to their total authority that is called Tawalla. A man came to see the 6th Holy Imam (AS) and claimed to be from amongst the Shi`as of Egypt. To test his true understanding of the word Wali (as he claimed), the Imam (AS) asked him to go and sit in a lit furnace that was in the vicinity. The man started trembling and gave the excuse of his family waiting for him. When the Imam (AS) noticed his hesitation, he called the man towards him and made him sit next to him. After a little while, Harun al Makki, a very close companion of the 6th Holy Imam (AS) arrived and after the formal greetings, the Imam (AS) beckoned to him and said, Harun, could you please sit in that furnace? Without asking a question, Harun headed for the furnace and disappeared inside. The Imam (A) turned to this man from Egypt and said, These are the type of people who love me. (The Imam (AS) used a word derived from WA-LA-AA). Needless to say Harun remained quite unharmed. 3) Believers (Mo mineen) Tawalla also means to befriend those who are of the same faith and are loved by Allah, His Prophet (S) and the Aimmah (AS). Thus we highly respect and love the loyal companions of the Holy Prophet (S) and the Aimmah (AS). We also make it a general rule to befriend and love those who love the Ahlul Bayt (AS). It is in keeping with this part of Tawalla that we remember all the martyrs of Karbala for their sacrifices for Imam Husain (A). Tawalla is the 9th Pillar of Islam. It means to love and follow the teachings of the Ahlul Bayt (AS). For Muslims, the Ahlul Bayt (AS) make a direction towards which they have to turn themselves for guidance and doing good work. Just love, however genuine is not acceptable even in the world at large. In expressing our warm affection to the Country we live in, we are not only pledging our loyalty to it, but rather we are accepting to follow its laws and commandments. Similarly, Tawalla expects us not only to love Ahlul Bayt (AS) but to be loyal to them and to accept to follow their examples. Fiqh

98 LESSON 18: TABARRA Tabarra means to disassociate oneself from, to wash one s hands of. It also means innocence (from guilt) of doing something. In Islam, Tabarra is the tenth branch of Furu-e-din. Firstly, Allah wants us to disassociate ourselves from Shaitan and anything or anybody that represents Shaitan. In the Holy Qur an, one finds many references of this kind of Tabarra by Prophets of all times. For example, on his way to Baytul Muqaddas, Prophet Ibrahim (A) came across a group of people who worshipped the stars. These people were called the Magi. He decided to guide them towards Allah. To teach them the error of their ways, he used a very polite way of approach. He introduced himself as a starworshipper also and then sat down at night to worship with them. The Holy Qur'an says: Then when he (Ibrahim) saw the sun rise all brilliant, he said, (Is) this my Lord? (After all) this is the greatest. Then, when it set, he said, O my people! I dissociate myself of what you worship besides Allah. (Al An`am, 6:79) Similarly, the people of Prophet Hud (A) rejected his message and actually accused him of having been bewitched by their own gods! The Holy Qur an says: We say nothing but this, that some of our gods have smitten you with evil. He (Hud) said, Verily, I call Allah to witness, and you also bear witness that I disassociate myself from what you worship besides Allah (Hud, 11:54) The second application of Tabarra is in disassociating ourselves from the enemies of Allah, the Holy Prophet (S) and the Holy Aimmah (AS) from his progeny. Disassociating is not a feeling that takes place in the heart. Islam wants of us to declare that disassociation and let the world know what our stand is. That is why we do send curses on all the Zaalim (perpetrators of injustice) who hurt the Holy Prophet (S) and particularly his family after his death. The sending of curses (La`nat) is our expression that we are not part of what they did. Allah says in the Holy Qur an: Verily, those who annoy Allah and His messenger (Muhammad), Allah has cursed them in this world and the hereafter, and has prepared for them a painful punishment. (Al Ahzab, 33:57) Fiqh

99 Based on this verse, anybody who harms or tortures any member of the family of the Holy Prophet (S) has in turn annoyed the Holy Prophet (S) and therefore is cursed by Allah. Why, therefore, should we not curse him? This would therefore include all the Umayyad and Abbasid rulers who left no stone unturned in tormenting the progeny of the Holy Prophet (S). It is the 10th Pillar of Islam. It means keeping ourselves clear of those who are cruel and evil against all righteous servants of Allah. By staying away from them we are keeping ourselves from their wrongful actions. Tabarra means keeping away from evil-doers. Again if we look at the world at large, we will see that individuals as well as States denounce evil and disassociate themselves from evil-doers. In cases of evils of serious magnitude all civilised States are expected to condemn evil acts. Similarly, every time a Muslim is expected to condemn the evil acts committed in Islamic history and unless they do so fully they will be regarded as supporters of evil-doers. Allah, in the Holy Qur'an has clearly forbidden making friends with those who are enemies of Allah and of the Muslims. Fiqh

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101 FIQH SYLLABUS - CLASS 8 Lesson Topic Date Completed LESSON 1a - SALAAT E JAMAAT [ ] LESSON 1b - SALAAT E JAMAAT [ ] LESSON 2 - SALAAT E JUMU'A [ ] LESSON 3 - SALAAT E EIDAIN [ ] LESSON 4 - SALAAT E AYAAT [ ] LESSON 5 - SALAAT E QASR [ ] LESSON 6a - SIFAATE SUBUTTIYA [ ] LESSON 6b - SIFAATE SALBIYYAH [ ] LESSON 7a - AN INTRODUCTION TO GHUSL [ ] LESSON 7b - AHKAMUL ISTIBRA (BOYS ONLY) [ ] LESSON 8 - TOILET ETIQUETTE [ ] LESSON 9 - ISLAMIC TERMINOLOGY [ ] LESSON 10 - REVISION [ ] Fiqh Page 8.1

102 LESSON 1a: SALAATE JAMAAT - CONGREGATIONAL PRAYER DEFINITION: Benefits: Salaate Jamaat means prayers that are offered in gathering (i.e. more than two people). Praying in congregation provides us with rewards both in this world and the hereafter; these are listed and illustrated below: Love and Co-operation Unity Prestige of Islam Discipline Islamic Equality Unlimited Reward Unlimited Reward Allah has put a very big reward for Jamaat Salaat. Our Holy Prophet (S) and our Imams (A) have placed great emphasis on Jamaat Salaat. Therefore, whenever we get an opportunity we should offer congregational prayers. Rewards People present in Each Rakaat worth Jamaat prayers prayers THEREAFTER IT DOUBLES UNTIL AFTER THE 11th PERSON JOINS 11 **ONLY ALLAH KNOWS** Fiqh Page 8.2

103 LESSON 1b: SALAATE JAMAAT - CONGREGATIONAL PRAYER Importance and conditions of Jamaat Salaat The following are a few examples of the importance of offering the congregational prayers. For a full listing please refer to Islamic Laws (page 262) times better than the prayers offered alone If a parent orders the son to offer Jamaat prayers, (with love or otherwise) as a recommended precaution, he should obey When congregation prayers are being offered, it is Mustahab (i.e. better to) for a person, who has already offered his prayers alone, to repeat the prayers in congregation It is not permissible to absent oneself from the congregational prayers intentionally, and it is not proper to abandon congregational prayers without a justifiable excuse When an Imam is leading a congregation for the daily prayers; one can follow him for any of the daily prayers The following are a few examples of the conditions of offering the congregational prayers. For a full listing of please refer to Islamic Laws (page ). 1. The Imam of the congregation prayers should be: 1462 **Baligh** **Adil** **of legitimate birth** **Sane** **Recite Correctly** 2. If the Imam and the followers are both women, the obligatory precaution is that all of them should stand in line, and the Imam should not stand in front of others In the first line immediately after Imam, it is Mustahab, if aged; learned and pious persons occupy the first row It is Mustahab that the rows of the congregation are properly arranged, and that there is no gap between the persons standing in one row; all standing shoulder to shoulder It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku and Sajdah with the Imam or a little after him, and if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order Fiqh Page 8.3

104 How To Join Salaate Jamaat Scenario s Imam in 1 st Rakaat, better to join in: Imam in 2 nd Rakaat better to join in: Imam in 3 rd \ 4 th Rakaat, better to join in: Imam in 3 rd \ 4 th Rakaat (Qiyam): If you do not know which Rakaat it is always join in: You enter the Mosque it is the last Sajdah, you perform your Niyyat and Takbiratul ehram and then go into: Extra note: Where to join in Congregational Prayers Qiyam Ruku Sajdah Tashahud Salaam Join and recite Surah Al Hamd and if you cannot finish the recitation by the time the Imam rises from Ruku you have to change your Niyyat to furada. Raising of the knees from the ground is also followed in Tashahud and Salaam when you join in 2 nd, 3 rd and 4 th Rakaat. By joining you are being rewarded Jamaat Sawaab. During Tashahud and Salam, raise your knees and place your palms on the floor rise up to your 1 st Rakaat when Imam completes Salam. Fiqh Page 8.4

105 LESSON 2: SALAAT-E-JUM'A - FRIDAY PRAYER Salaat-e-Jum a = Friday Prayers Definition: Jumuah prayers (weekly congregational prayers) are every Friday throughout the year. Benefits: Jum a prayer has to be prayed in Jamaat, therefore all the benefits of praying in congregation apply. Importance: Refer to Suratul Jum a, 62:9 Wajib-e-Ayni & Wajib-e-Takhyiri (Relating to Salaate Jum a) Imam / specially appointed authority Present Absent Prayers to be performed on Friday Term Definition Example of Definition Zohr Jum a Asr Wajib -E- Ayni Wajib -E- Takhyiri Obligatory act Choice of alternatives (Choose between two or more Wajibats, but s/he cannot leave both) Fasting during month of Ramadhan, the five daily prayers Kaffara for a person who has deliberately left out a fast in the month of Ramadhan. He will either free a slave, or feed sixty deserving poor, or keep sixty fasts. You can choose between these two but cannot leave out both. There are certain conditions for Friday Prayer: First sermon = current affairs Second sermon = Verses from the Holy Qura an Must be prayed in Jamaat Ehtiyate Wajib Khutba must be listened by at least 4 (better 6) people. Must be two sermons, (khutba) delivered by the Imam before the prayer. Must be at least 5 (better 7) persons including the Imam Only 1 Friday prayer may be held in a radius of 3 miles, 720 yards. If two prayers are held within this distance, the later will be NULL and VOID. Fiqh Page 8.5

106 Method of Praying Friday Prayer Niyyat 1 st Rakaat Qira at I am praying 2 Rakaats Salaate Juma Wajib / Sunnat Qurbatan ilallah Sunnat for the Imam to recite Suratul Jum a after Al-hamd Qunoot There is a special Qunoot Ruku Sajdah 2 nd Rakaat Qira at Recite Suratul Munafiqoon after Suratul Hamd Ruku Qunoot Recite the normal Qunoot (that is usually recited in the daily prayers) Sajdah Tashahud & Salam Fiqh Page 8.6

107 LESSON 3: SALAATE EIDAIN - EID PRAYERS Salaat-e-Eidain = Prayers offered on Eid DEFINITION Special prayers offered on two big festivals (that is Eid-ul-Fitr and Eid-ul-Hajj) Introduction to Salaat-e-Eidain Salaate Jamaat benefits apply Sunrise till Zohr Sunnat After Ramadhan Submit ourselves to Allah offering Eid prayer for those religious, spiritual and moral benefits, which we attained during the month of Ramadhan Eid-ul-Hajj = Example of self sacrifice Wajib-e-Ayni & Wajib-e-Takhyiri Eid-ul-Fitr = 1st Shawwal Eid-ul-Hajj = 10th Dhilhajj Prophet Ibrahim intended to sacrifice his son Eid festivals Are NOT For Dancing or singing songs For further guidelines on Salaate Eidain please refer to Islamic Laws Fiqh Page 8.7

108 Method of Praying the Eid Prayer: - Niyyat I am praying 2 Rakaats of Eid-ul-Fitr\Adha Sunnat Qubatan ilallah 1 st Rakaat Qira at Suratul Hamd and Suratul A ala (87) Qunoot (*5) Ruku & Sajdah Then recite 5 Takbirs and after each Takbir to recite Qunoot. After the 5 th Qunoot you recite a 6 th Takbir (Allahu Akbar) and then perform Ruku and Sajdah Any Dua in Qunoot is fine. For a special Dua see Islamic Laws 1529 & 2 nd Rakaat Qira at Suratul Hamd and Suratul Shams (91) Qunoot (*4) Then recite 4 Takbirs and after each Takbir to recite Qunoot. After the 4 th Qunoot you recite a 5 th Takbir (Allahu Akbar) and then complete the Salaat as usual. Any Dua in Qunoot is fine. For a special Dua see Islamic Laws 1529 Ruku Sajdah Tashahud & Salam Fiqh Page 8.8

109 LESSON 4: SALAAT E AYAAT Salaat-e-Ayaat is WAJIB when any of the following occur Solar and Lunar Eclipse: o Even if the sun or the moon are eclipsed only partially and it does not create fear in any person. - Earthquake: o even if Iit does not cause fear. - Any natural disaster that is likely to create fear in people. o E.g.: Cyclones, devastating storms, etc. The offering of Salaat-e-Ayaat becomes Wajib only on the people who live in the town where a natural disaster occurs It is NOT Wajib for people who live in nearby towns. E.g.: If an earthquake occurs in Birmingham, it is not Wajib for us here in London to pray Salaat-e- Ayaat. Timing Of Salaat-e-Ayaat During a Solar or Lunar eclipse the prayer can be recited at any time from the beginning of the eclipse till it is completely cleared. If a person does not recite their Salaat during this time One should recite it whenever possible BUT with the Niyyat of Qadha. In other natural disasters, Salaat-e-Ayaat: must be prayed soon after the disaster is over. HOWEVER, - if a person does not pray immediately s/he is committing a sin; AND - s/he still has to offer this prayer BUT, - unlike the case for the eclipses s/he will not pray with the Niyyat of Ada or Qadha. Fiqh Page 8.9

110 A person who did not know that there was an eclipse until after it was over: will offer the prayer with the Niyyat of Qadha if it was a total eclipse, HOWEVER, - if it was just a partial eclipse then it is not Wajib to offer Salaat-e-Ayaat. Method Of Reciting Salaat-e-Ayaat No. OF RAKAAT - 2 (Wajib) No. OF RUKU - 10 (Wajib) No. OF QUNOOT - 5 (Mustahab) NIYYAT TAKBIRATUL EHRAM, recite SURATUL HAMD and any other SURAH then go to RUKU'. Your 1 st RUKU is complete. rising from RUKU, recite SURATUL HAMD and one SURAH go into RUKU' again. Your 2 nd RUKU is complete. Likewise, you should do FIVE RUKU. After rising from the 5 th Ruku, say SAME ALLAHU LEMAN HAMIDAH go to Sajdah - Complete 2 Sajdahs as usual rise for the 2 nd Rakaat. recite the 2 nd Rakaat in the same way as you did the first. NOTE: It is Mustahab to recite Qunoot before every 2nd Ruku, but it is enough if Qunoot is recited only before the 10 th Ruku Counting all 10 RUKU together, you will recite Qunoot: before the 2 nd AND 4 th Ruku in the 1 st Rakaat; and before the 6 th, 8 th, and 10 th Ruku in the 2 nd Rakaat. Fiqh Page

111 LESSON 5: SALAAT E QASR How The 17 Rakaats Are Reduced PRAYER RAKAATS RECITED DAILY RAKAATS RECITED BY TRAVELLER Fajr 2 2 Zohr 4 2 Asr 4 2 Maghrib 3 3 Isha 4 2 Total It is recommended that a traveller should say thirty (30) times after every prayer: "Subhanallahi walhamdu lillahi wala ilaha illallahu wallahu Akbar". To recite dua after Zohr, Asr and Isha salaat is highly recommended; and to recite the above sixty (60) times rather than thirty (30) after these three prayers. 7 Conditions To Be Fulfilled For Salaat-E-Qasr To Apply 1. Travelling Distance A traveller should shorten their prayers if the TOTAL distance covered during the journey is 28 miles or more. 2. Town/City Boundary HADDE TARAKH-KHUS The traveller should be out of the boundary of the town or city. 3. Niyyat Before starting the journey, there must be a firm intention (Niyyat) of travelling 28 miles or more. 4. Purpose of Journey The journey should not be Haraam or for a Haraam purpose. 5. Length of Stay The intention (Niyyat) to stay must be for less than 10 days. The stay of 10 days means staying minimum from: (i) sunrise of 1 st day to sunset of 10 th day; OR (ii) Zohr of 1 st day to Zohr of 11 th day. Fiqh Page

112 6. Destination The destination should not be to a place which the traveller has made his/her hometown WATAN. 7. Journey Frequency The travelling is NOT the normal journey which a person does on account of work. London Below is a map of the City of London. The M25 is London s boundary i.e. HADDE TARAKHUS. All towns inside M25 are within the City of London. Examples of towns or major airports outside M25: Gatwick Airport Stansted Airport Luton Airport Stevenage Fiqh Page

113 Now, lets apply these rules to everyday life by studying the lives of different people leaving in London. Case 1 - Fatema She lives in Harrow but is currently studying law at the University of Luton. She stays at University as this saves her commuting everyday but comes home during the weekend and holidays. Travelling Distance She travels a total of 40 miles on average from her home Town/City Boundary She is outside the city of London. She travels 16 miles one way from M25. Niyyat She has made a niyyat to go to University of Luton Purpose of Journey She is going to study Halaal Length of Stay She is to stay there for 4 years to finish her course Destination WATAN University will be her temporary home Journey Frequency As and when required Decision She will pray full namaaz Reason She is going to stay there for 4 years Case 2 - Haider He has just moved with his family to Birmingham from London. He moved because both his sons are studying at the University in Birmingham. He, however comes to work here in London. Travelling Distance More than 28 miles Town/City Boundary Outside M25 Niyyat He has made niyyat to make homes in both cities Purpose of Journey Moved so that he can accommodate his sons HALAAL Length of Stay Indefinite Destination WATAN He has made both cities his home Journey Frequency Everyday Decision He will pray full namaaz Reason He has made both towns his home town and will also be staying in Birmingham indefinately. Fiqh Page

114 Case 3 Jawad He and his friends have come to Manchester to attend a performance by four well-known actors. Travelling Distance Town/City Boundary Niyyat Purpose of Journey Length of Stay Destination WATAN Journey Frequency Decision Reason More than 28 miles Outside M25 i.e. boundary of London To attend a performance and return by the end of the day HARAAM Their paents are not aware of their trip and listening to music is haraam 1 day Not their home Once for that day They will pray full namaaz Their journey is for a haraam purpose Case 4 - Amena She is a police woman working at a Police Station in Stevenage. Travelling Distance Town/City Boundary Niyyat Purpose of Journey Length of Stay Destination WATAN Journey Frequency Decision Reason More than 28 miles Outside London Amena knows that she will travel to Stevenage everyday To work HALAAL She will be going everyday Destination is not her home town as Amena will commute to work everyday Everyday She will pray full namaaz She will be making this journey everyday for work purpose Fiqh Page

115 LESSON 6a: SIFAATE SUBUTIYA SIFAATE SUBUTIYA = The positive attributes which are befitting Allah. Some of the Positive Attributes of Allah QADEEM = Allah is Eternal. He has neither a beginning nor an end. Unlike us, there was a time we weren t there, then we were born and one day we will die. E.g. Egg Chicken - Hen It wasn t there It was born It will die Allah has no beginning because there has never been a time when He was not there, so He wasn t born and He has no end because there will never be a time when He will not be there. QAADIR = Allah is Omnipotent. He has power over everything, and everyone E.g. If we are afraid of something or someone, we should pray to Allah for help and not turn to someone like Superman who isn t real. Allah made everything and has power over everything and everyone. There is no one and nothing stronger than Him, He is the strongest. That is why we should only ask Allah for help because only He can really help us. Fiqh Page

116 AALIM = Allah is Omniscient i.e. He knows everything. Nothing can be kept a secret from Allah. He knows what you shout, what you whisper, even what you think and do not say out loud. He knows when you are good and when you are bad. He knows if you are telling the truth and when you are lying. He knows when you are happy and when you are sad. He knows when you need help and He helps you. He knows everything. HAI = Allah is Alive and will remain alive forever. Without Allah, nothing can survive in this world. Allah looks after everything and everyone. He makes sure everything works properly. When we die, we will return to Allah MUREED = Allah has His own discretion in all affairs. He does not do anything under compulsion. Allah made everything and everything belongs to Him. He can do whatever He likes without having to ask anyone. E.g. if a toy belongs to a child, s/he does not need to ask anyone's permission to play with it. But, if it belongs to someone else, then s/he has to get permission. Allah made everything. So, He does whatever He wants.. Fiqh Page

117 MUDRIK = Allah sees and hears everything although He has neither eyes nor ears. Allah has no eyes or ears HOWEVER, There is nowhere that you can hide where Allah cannot see you. There is nothing that you can say which Allah cannot hear, even if you whisper it ever so softly. MUTAKALLIM = Allah is the Master of the word. He can create speech in anything as He did in with the pebbles, when the people asked Prophet Muhammad (s.a.w.) to prove that he was a Prophet.. Muhammad is the Messenger of Allah SADIQ = Allah is truthful. Allah never lies AND He always keeps His Promises Fiqh Page

118 LESSON 6b: SIFAATE SALBIYYAH SIFAATE SABIYYAH = the negative attributes that cannot be found in Allah. Some of the Negative Attributes of Allah SHAREEK = colleague or partner. Allah has neither a colleague nor a partner. We recite in Suratul Ikhlas that there is only One God He is totally independent He has no parents or children A person who believes that Allah has a partner is called a Mushrik MURAKKAB = Compound or Mixed Allah is not made of anything. He cannot be divided even in the imagination. MAKAAN = Place Allah is not at a fixed place. He has no BODY. He is EVERYWHERE. HULOOL = Entering Nothing can enter Allah nor does He enter anything or anybody. E.g. It is wrong, what the Christians believe about Jesus Fiqh Page

119 MAHALE HAWADIS = Subject to change Allah never changes He is everywhere He has no BODY He has no need to change. He is Perfect being reborn in God's spirit. MAR-I = Visible Allah is not visible. He has not been seen NOR will He ever be seen because He has no BODY. IHTIYAJ = dependence or need Allah does not depend on anybody He does not need anything We recite in Suratul Ikhlas that there is only One God AND He is totally INDEPENDENT (SAMAD) SIFATE ZAID = Added qualification The attributes of Allah are not separate from His Being. E.g. When we say that Allah is Aalim, it does not mean that His knowledge is separate from His Existence. There has never been a time when Allah had less knowledge. Fiqh Page

120 LESSON 7a: AN INTRODUCTION TO GHUSL It means to have a bath in order to wash the body. GHUSL = 2 KINDS WAJIB SUNNAT SUNNAT GHUSLS = MANY MOST IMPORTANT ONE IS GHUSL-E-JUM A VERY HIGHLY RECOMMENDED BY OUR MA SUMEEN Wajib Ghusls = 7 KINDS JANABAT MASE MAYYIT MAYYIT NADHR/QASAM/AHAD HAIDH ISTIHADHA NIFAS } WAJIB FOR BOTH MEN & WOMEN WAJIB FOR WOMEN ONLY Conditions Of Ghusl - Water must be Pak, Mutlaq and Mubah Place where Ghusl is performed must be Mubah Niyyat should be of Qurbatan ilallah It must be performed without help All obstructions must be removed 383 Remember: There Is No Need: To make the body Pak before starting Ghusl - For the body to be washed downwards from the head - For Tartib delay between different actions of Ghusl is allowed TARTIBI Ghusl = 2 METHODS IRTEMASI 366 Fiqh Page

121 How To Perform Ghusl There are TWO methods Ghusl-e-Tartibi = Ghusl in Stages & Sequence st : NIYYAT 2 nd : wash the head running down to the neck 3 rd : then wash the rest of the body - It Is Better to wash the rest of the body in 2 stages 1 st : the right half of the body, including your private parts, 2 nd : then the left half, again, washing your private parts. Ghusl-e-Irtemasi = Instant or Gradual immersion. 373 This is by washing the whole body at the same time and that can only be done by submerging the whole body into the water by diving into a river, sea or swimming pool. WHEN PERFORMING GHUSLE IRTIMASI IN ONE GO, YOU MUST ENSURE THAT THE WATER REACHES ALL PARTS OF THE BODY AT ONE TIME. If however, you wish to perform the Ghusl-e-Irtemasi gradually, then it is necessary that: - The whole body out of the water before starting the Ghusl. - Then you submerge your body gradually into the water with the intention of Ghusl. 374 Fiqh Page

122 LESSON 7b: AHKAMUL ISTIBRA (BOYS ONLY) What is Istibra? Istibra is a recommended act which is performed by men after urinating. It is done to ensure that no more urine is left in the urinary organ. Remember that urine is Najis and if you do not clean yourself properly, your clothes and body can become Najis and A'maals including Salaat will not be accepted in the state of Najasat. Remember also that Islam is the only Religion which has made Salaat Wajib 3 times a day (5 prayers). Soon you will need to pray again so keep yourselves clean at all times. The Method Of Performing Istibra: 1. If after the passing of urine the anus also becomes inpure it should be purified first. 2. Thereafter the part between the anus up to the root of the urinary organ should be pressed thrice with the middle finger of the left hand. 3. Then the thumb should be placed above the urinary organ and the finger next to the thumb should be placed below it and it should be pressed thrice up to the point of circumcision. 4. Finally, the front portion (fore part) of the organ should be given three jerks. And finally the part concerned must be cleaned twice (Wajib), (better thrice) with water. Advantage Of Doing Istibra: If Istibra is performed and a liquid comes out at a later stage, and if one does not know whether that liquid is urine or not, then you are still Paak and your state of cleanliness (Taharat) is not broken. This is because Istibra was performed after urinating. If Istibra had not been performed, then you would have to assume that that liquid was indeed urine and you would have to clean yourself. Fiqh Page

123 LESSON 8: TOILET ETIQUETTE Rules Regarding The Use Of Toilets It is Wajib to 1. Hide our private parts in the toilet and at all times from adults, even if they are our parents or siblings Wash away the Najasat first, then wash ourselves twice, better three times after urinating Clean our selves are relieving bowels it is better to use water but it can also be made Pak by using Pak and dry paper. 68 It is Haraam to: 1. Face Qiblah OR keep our back towards Qiblah relieving ourselves Use sacred things in cleaning the body after relieving bowels: e.g. Khake Shifa, paper having the names of Allah, Ma'sumeen. 70 It is Haraam to relieve yourself in the following 4 places: In the property of another person without the permission of the owner 2. In blind alleys, without the permission of the people who live there 3. On the grave of Muslims and in all sacred places, like a Mosque 4. At a place which is Waqf exclusively for its beneficiaries, like some Madressas It is Mustahab to : 1. To enter the toilet with the left foot forward and to come out with the right foot forward Cover your head Urinate before Namaaz and before going to sleep 83 It is Makruh to: Urinate on the road side or under the shade of a fruit tree 2. Eat while relieving yourself 3. Take longer than is necessary 4. Wash yourself with your right hand 5. Talk while in the toilet To utter words in the remembrance of Allah is not Makruh 6. Urinate while standing, or on a hard surface, or in the burrows of animals or in stationery water. 7. Suppress your urge to urinate AND if is harmful to your health to constrain yourself, then it becomes Haraam to do so Fiqh Page

124 LESSON 9: ISLAMIC TERMINOLOGY JAHRIYA AND IKHFATIYA = These rules apply to the Daily 17 Rakaats of Salaat. JAHRIYA: To recite the Dhikr in Namaaz loudly IKHFATIYA: To recite the Dhikr in Namaaz softly. Salaat-e-Fajr, Maghrib And Eisha 1. It is WAJIB for a man to recite Suratul Hamd and the 2 nd Surah in these Salaats, LOUDLY A woman can recite Suratul Hamd and the 2 nd Surah, in these Salaats, loudly OR silently HOWEVER, 3. It is WAJIB for men and women to recite Tasbihate 'Arba, silently Salaat-e-Dhohr And Asr It is WAJIB for men and women to recite Suratul Hamd and the 2 nd Surah, in these Salaats, SILENTLY If a person intentionally prays loudly when s/he should be praying softly, or vice versa, Salaat is BATIL. WAJIB-E-AYNI = Obligatory for every individual. E.g. Salaat. Fiqh Page

125 WAJIB-E-AWRI = Becomes obligatory as a result of performing another Wajibat. E.g. When you decide to go for Haj, before you can become a Mustat'i 1/5th you have to make sure that you have Khums before paid out Khums which is also a Wajibat. WAJIB-E-TAKHYIRI = Optional Wajib. E.g. In the 3 rd & 4 th Rakaat of the daily prayers, a person has to recite either 'Tasbihat-e-Arbaa' or Suratul Hamd. S/he has to choose out of the two but cannot leave both. So Al-Hamd and Tasbihat-e-Arba' are Wajib-e-Takhyiri in these Rakaats. 3 rd & 4 th Rakaat OR WAJIB-E-KIFAI = A Wajibat which is obligatory upon all present until one person fulfils it. E.g.1 When a person enters a room and says "Salamun Alaikum", to reply is obligatory upon everyone in that room until one person replies "Alaikum Salaam". E.g.2 When a person dies, it is Wajib on everyone to give it Ghusl, Kafan pray Salaate-Mayyit and bury it. If one person carries out all these, it is no longer Wajib on the rest of the community. Fiqh Page

126 LESSON 10: TERMINOLOGY REVISION ALLAH Whenever we say ALLAH we should also say Subhanahu Wa Ta ala after His name. PROPHETS 1. Allah sent 124,000 Prophets, 2. All of them were truthful. 3. All of them were chosen by Allah 4. All of them could perform miracles 5. The first Prophet was Prophet Adam. 6. The last Prophet was Prophet Muhammad Mustafa (s.a.w.). THE ULUL AZM PROPHETS The Ulul Azm are the 5 Special Prophets 1. Prophet Nuh 2. Prophet Ibrahim 3. Prophet Musa 4. Prophet Isa 5. Prophet Muhammad Mustafa (s.a.w.) HEAVENLY BOOKS DIVINE BOOKS The Divine Books were revealed as follows TAWRAT To Prophet Musa (a.s.) ZABUR To Prophet Dawood (a.s.) INJIL To Prophet Isa (a.s.) QUR AN To Prophet Muhammad (s.a.w.) Prophet Nuh and Prophet Ibrahim also received Divine Books but we have no information on them Fiqh Page

127 AHLUL BAYT The Ahlul - Bayt are 14 and they are Our Holy Prophet Muhammad (s.a.w.) His daughter Fatima az-zahra (a.s.) And the 12 Aimmah (a.s.) When we say the name of any Imam, we should say ALAIHI-SALAAM (A) When we say the name of Bibi Fatima, we should say ALAIHA-SALAAM (A) We should bow our heads and recite the SALAWAT after the names of the Ahlul - Bayt. DO YOU KNOW THE NAMES OF YOUR 12 AIMMAH (a.s.)? Our Holy Prophet (S) has said: That person is a MISER who does not recite Salawat upon hearing the name or names of the Ahlul - Bayt. Names of Aimmah: 1. Imam Ali (a.s.) 2. Imam Hasan (a.s.) 3. Imam Husain (a.s.) 4. Imam Zainul Abideen (a.s.) 5. Imam Muhammad Al Baqir (a.s.) 6. Imam Ja far As Sadiq (a.s.) 7. Imam Musa Al Kadhim (a.s.) 8. Imam Ali Ar Ridha (a.s.) 9. Imam Muhammad At Taqi (a.s.) 10. Imam Ali An Naqi (a.s.) 11. Imam Hasan Al Askari (a.s.) 12. Imam Muhammad Al Mahdi (a.s.) TASBEEH Immediately after Salaat, it is Mustahab (Sunnat) to recite Tasbeeh-e-Fatima as follows: ALLAHU AKBAR (Allah is the Greatest) ALHAMDU LILLAH (All Praise is only for Allah) SUBHANALLAH (Glory to Allah) TOTAL 34 times 33 times 33 times 100 times Fiqh Page

128 THE ANGELS There are many angels but they are invisible, They perform countless duties reserved for them by allah. They offer prayers to allah and obey his commands. Some are in the heavens in ruku, some in sajdah, some will remain doing ibadat until the day of judgement. 4 of the best known angels are JIBRAIL MIKAIL ISRAFIL IZRAIL The angel who delivered the Commands of Allah to His Prophets. He delivered the Ayats of the Holy Qur an to our Holy Prophet Muhammad (s.a.w.) The angel who distributes sustenance (RIZQ) to us. Sustenance means the food, the clothes and the roof over our heads. Allah provides us with all these things. The angel who will blow the trumpet before Qiyamat which will cause death to every living thing. Then he will blow the trumpet for the second time, and ALL the dead will become alive again. THEN IT WILL BE THE DAY OF JUDGEMENT. The angel who takes out the soul of human beings, and he is better known as the ANGEL OF DEATH. Apart from these main angels, there are other well known angels. The 2 angels who rest on our shoulders are: RAQEEB ATEED The angel who keeps a record of our good deeds. This angel rests on our right shoulder. The angel who keeps a record of our bad deeds. This angel rests on our left shoulder. These angels keep our records by writing each and every one of our deeds in Books. These Books will be used to remind us of our Good and Bad Deeds during the Day of Judgement. So, you might forget your Deeds, but these angels do not forget to write everything down in the Books. Fiqh Page

129 TAREEKH SYLLABUS - CLASS 7 Lesson Topic Date Completed LESSON 1 - THE DECLARATION OF BROTHERHOOD [ ] LESSON 2 - THE CHANGE OF QIBLAH [ ] LESSON 3 - THE BATTLE OF BADR [ ] LESSON 4 - THE BATTLE OF UHUD - PART 1 [ ] LESSON 5 - THE BATTLE OF UHUD - PART 2 [ ] LESSON 6 - THE MISSIONARIES OF ISLAM [ ] LESSON 7 - THE BATTLE OF AHZAB [ ] LESSON 8 - THE PLEDGE OF RIZWAAN [ ] LESSON 9 - THE INVITATION OF FOREIGN STATES TO ISLAM [ ] LESSON 10 - THE BATTLE OF KHAYBER - PART 1 [ ] LESSON 11 - THE BATTLE OF KHAYBER - PART 2 [ ] LESSON 12 - THE STORY OF FADAK [ ] LESSON 13 - THE LAPSED UMRAH [ ] LESSON 14 - THE BATTLE OF MOOTA [ ] LESSON 15 - THE BATTLE OF ZATUS SALAASIL [ ] LESSON 16 - PROPHETS ZAKARIYA (A), YAHYA (A) [ ] LESSON 17 - PROPHET DAWOOD (A) [ ] LESSON 18 - PROPHET SULAYMAN (A) [ ] Tareekh Page 7.1

130 CLASS 7 - LESSON 1 THE DECLARATION OF BROTHERHOOD After his arrival in Madina, the Holy Prophet (S) was faced with a new challenge. For the first time, the Muslims were centralised and arrangements had to be made to run this new Muslim state. The Holy Prophet (S) faced three main problems. These were: 1. The danger of attack from the Quraish in Makka and other idol worshippers from the rest of Arabia. 2. The presence of the Jews of Madina who lived within and outside the city and possessed enormous wealth. 3. The differences which existed between his own supporters. The Holy Prophet (S) first dealt with the issue concerning the Muslims. There were two main issues: The people who had migrated with him from Makka (Muhajireen) and the local Muslims who lived in Madina (Ansar) had been brought up in different environments and there was a great difference in their thinking and culture. The Ansar themselves were made up of the tribes of Aws and Khazraj, who were sworn enemies of each other and had been fighting for over a hundred years. The first thing the Holy Prophet (S) did was to create peace between the tribes of Aws and Khazraj. He united them on the basis of their common faith in Islam, and told them to forget their old differences. Then, the Holy Prophet (S) turned his attention to the needs of the Muhajireen. These brave Muslims had left all their wealth and possessions in Makka to come with the Holy Prophet (S) to Madina. They had no wealth or property. On the command of Allah, the Holy Prophet (S) established brotherhood between the Muhajireen and Ansar. He paired off each Muhajir with one Ansar and declared them brothers. The generous Ansar gave over one half of their wealth to their new brothers so that they could live comfortably in Madina. QUESTION BOX If our Imam asked us to share everything we owned with someone else, would we do this willingly? Tareekh Page 7.2

131 At the end of all the pairings, only Imam Ali (A) was left. He asked the Holy Prophet (S) who his brother would be. The Holy Prophet (S) declared, "O Ali, you are my brother in this world as well as the next." By this simple method, the Holy Prophet (S) ensured the unity of the Muslims and this unity also enabled him to concentrate on the other two problems. The next issue that the Holy Prophet (S) decided to tackle concerned the security for all citizens of Madina from the Jews. He, therefore, drafted an agreement to establish peace between the Muslims and the Jews. The contents of that document represented a great leap forward for the unprincipled Arabs. For the first time, the Arabs were introduced to a constitution that outlined the principles of freedom, order and justice. A part of that agreement is quoted below: In the Name of Allah, the Beneficent, the Most Merciful Anybody from amongst the Jews who embraces Islam shall be entitled to the assistance of the Muhajireen and the Ansar. There will be no difference between such a person and any other Muslim, and nobody shall oppress him or be his enemy. Groups of Muslims should go for Jihad (Holy War) alternately, so that the blood shed in the path of Allah is divided equally. The authority of resolving differences shall always rest with Allah and Muhammad. When the Muslims fight for the defence of Madina, the Jews must pay their share in the expenses of war. The Muslims and Jews are free to practise their law and religion. Lives of neighbours and those who have been granted asylum are like our own lives, and must be respected. No asylum shall be granted to the Quraish or their allies. The signatories of this agreement take joint responsibility for the defence of Madina. When the Muslims invite the Jews to conclude peace with the enemy, they should accept the proposal. The Muslims should also accept any such proposal made by the Jews, except when the enemy is opposed to the religion of Islam. Allah is the Protector of the good and the pious, and Muhammad is His Prophet." Tareekh Page 7.3

132 This document was gladly accepted by most people in Madina. The few Jews who rejected it at first also added their signatures at a later date. Having made arrangements to secure Madina, the Holy Prophet (S) could now concentrate on the threat of the Quraish of Makka. Now you know The three main problems that the Holy Prophet (S) faced in Madina: 1. Danger of attack from the Quraish in Makka 2. The presence of the Jews of Madina 3. The which existed between his own supporters. The first thing the Holy Prophet (S) did was to unite the two tribes of the Ansar called Aws and Khazraj because of their common faith in Islam. He then established brotherhood between the Muhajireen and Ansar by pairing off each Muhajir with one Ansar and declaring them brothers. At the end of all the pairings the Holy Prophet (S) himself paired up with Imam Ali (A) and declared, "O Ali, you are my brother in this world as well as the next." Finally the Holy Prophet (S) introduced an agreement between the Jews and the Muslims that outlined the principles of freedom, order and justice. MORAL BOX There is no point in sticking to your petty differences and quarrelling but is better to unite with your Muslim brothers and sisters like the Aws and Khazraj. We should learn from the generosity of the Ansar who shared all they had with the Muhajireen for the sake of Islam. Tareekh Page 7.4

133 CLASS 7 - LESSON 2 THE CHANGE OF QIBLAH When Allah first ordered the Holy Prophet (S) and all Muslims to offer the daily Salaat, they were required to pray facing Baytul Muqaddas in Jerusalem. This was the practice in Makka and continued in Madina until the seventeenth month after Hijrat. RESEARCH BOX When and where did the Holy Prophet (S) receive the command to pray the five daily prayers? In Madina, the Jews also said their prayers facing Baytul Muqaddas. They did not like the fact that the Muslims had the same Qiblah as they did, and tried to use this fact to discredit Islam and the Holy Prophet (S). They said to the Muslims, "Muhammad claims to have a religion whose laws supersede all other previous laws, yet he does not have an independent Qiblah, and offers his prayers facing the Qiblah of the Jews." Masjidul Aqsa, Jerusalem After the Holy Prophet (S) received this news he used to come out at night and look into the sky awaiting the revelation from Allah about this matter. The following verse was revealed at this time: Many a time We have seen you turn your face towards heaven. We will make you turn towards a Qiblah that will please you... Baqarah, 2:144 The fact that the Qiblah was the same as that of the Jews was also because it was a test of the faith of the people. The true faith of the followers would be tested by seeing if any of them refused or delayed to turn towards the new Qiblah as chosen by Allah. This is confirmed in the Holy Qur'an in the following verse: We decreed your former Qiblah only so that We may know the Prophet's true followers and those who were to deny him. It was indeed a hard test, but not for those whom Allah guided... Baqarah, 2:143 Tareekh Page 7.5

134 One day, while the Holy Prophet (S) and the Muslims were praying together, the command came from Allah to change the Qiblah from Baytul Muqaddas to the Holy Ka ba in Makka. After the Holy Prophet (S) had already completed two raka'ats of the noon prayer, the Angel Jibraeel (A) communicated to him the command of Allah. He held the hand of the Holy Prophet (S) and turned him towards the Holy Ka ba in Masjidul Haraam in Makka. The Holy Prophet (S) at once changed his direction in the middle of Salaat. Imam Ali (A) followed this change immediately. The other Muslims were confused by this action and only a few followed the example of Imam Ali (A). QUESTION BOX Would we have followed the Holy Prophet (S) unquestionably the way Imam Ali (A) did if we were there? The mosque where this happened is known as "Masjide Dhul Qiblatain" which means "The Mosque with the Two Qiblahs". This mosque still exists in Madina and the old and new Qiblahs can still be seen there today. Masjide Dhul Qiblatayn Madina The new Qiblah in Makka is about 45 degrees south of Madina. It was one of the Holy Prophet's (S) miracles that he turned exactly to face the Holy Ka ba without any hesitation and without the use of any scientific instrument or computation. The Holy Ka ba which serves as the Qiblah for all Muslims today has always been respected by the Arabs, even before the Holy Prophet (S). It was for this reason that this new Qiblah served to attract more Arabs towards Islam. Tareekh Page 7.6

135 Now you know The first Qiblah of the Muslims was the mosque in Jerusalem called Baytul Muqaddas, which was also the Qiblah of the Jews. The Jews did not like the fact that the Muslims had the same Qiblah as they did and tried to discredit Islam. After the Holy Prophet (S) had already completed two raka'ats of the noon prayer, the Angel Jibraeel held the hand of the Holy Prophet (S) and turned him towards the Holy Ka ba in Masjidul Haraam in Makka. Imam Ali (A) followed this change immediately and only a few Muslims followed the example of Imam Ali (A). The change of Qiblah was a test of faith for the Muslims to see who were the true followers of the Holy Prophet (S). The mosque where this happened is known as "Masjide Dhul Qiblatain" which means "The Mosque with the Two Qiblahs" MORAL BOX We should not become troubled by other people always criticizing Islam like the Jews did, as this is a test for us from Allah. In preparation for the twelfth Imam, we should purify ourselves so much that we would follow whatever he commands straight away. Tareekh Page 7.7

136 CLASS 7 - LESSON 3 THE BATTLE OF BADR INTRODUCTION: In the middle of Jamadil Awwal of 2 A.H., a report was received in Madina that a trade caravan was going from Makka to Syria under the leadership of Abu Sufyan. The Holy Prophet (S) decided to send two men to find out more facts about this caravan. He told them to find out about its route, the number of guards, as well as the nature of the goods they were carrying. The two men gathered the following information: 1. It was a big caravan and all the Makkans had shares in its goods. 2. The leader of the caravan was Abu Sufyan and it was guarded by 40 men. 3. The goods were loaded on 1,000 camels and were valued at about 50,000 Dinars. THE CAUSES: The Quraish had confiscated the property of all the Muslims who had migrated from Makka, and therefore the Holy Prophet (S) decided to also seize the property of the Makkans as compensation. Although the Muslims pursued Abu Sufyan, they could not reach him. However, the time of the return of the caravan was almost certain because the Quraish always used to return from Syria to Makka in the early autumn. Therefore, the Holy Prophet (S) left Madina and proceeded towards the valley of Badr, 80 miles away, where he awaited the return of the caravan. Abu Sufyan realised that the Muslims would wait for him at Badr which was a stopping place on the route to Makka, so he sent an urgent message to Makka for help. The Makkans immediately sent out a large army under the command of Abu Jahl to fight the Muslims at Badr. The Holy Prophet (S) was informed of the march of the Makkan army and he asked the Muslims what they thought about engaging in a battle. Although some Muslims wanted to return to Madina, Miqdaad, who was a true Muslim, stood up and declared, "O Prophet of Allah, we are with you and we shall fight." Meanwhile Abu Sufyan decided to take a longer route back home, and avoid Badr. Once he was safely in Makka, he sent a message to Abu Jahl to return, but Abu Jahl was too proud to go back and wanted to crush the Muslims with his large army. QUESTION BOX Has our pride ever caused us to torment or bully others because of what we own or because of our status? Tareekh Page 7.8

137 THE BATTLE: The two armies clashed on 17th of Mahe Ramadhan 2 A.H. The Muslim army consisted of 313 soldiers, having between them only 2 horses and 70 camels. The Makkan army had 900 soldiers, 100 horses and 700 camels. They were much better equipped than the Muslims. According to Arab custom, there was single combat before the battle began. Three famous warriors, Utbah bin Rabiyyah, Shaybah bin Rabiyyah and Walid bin Utbah challenged the Muslims. Three Muslims, Awf, Ma'uz and Abdullah Rawahah came forward. Because these men were from the Ansar of Madina, Utbah said, "We have no fight with you. Send us our equals." The Holy Prophet (S) then sent Ubaydah, Hamza and Imam Ali (A). Ubaydah faced Utbah, Hamza faced Shaybah and Imam Ali (A) faced Walid. Hamza and Imam Ali (A) soon killed their opponents, but Ubaydah was badly hurt and later died. Imam Ali (A) then killed Utbah. The Quraish were disturbed to see the skill of the Muslim warriors and began to attack together. The Holy Prophet (S) held back his small army and ordered them to fire arrows at the enemy. This organised attack broke up the ranks of the Makkans and, seeing their confusion, the Holy Prophet (S) ordered a general attack. The Muslims began to fight with confidence and the valley of Badr rang with the sound of battle. Imam Ali (A) tore into the heart of the Makkan army, killing enemy soldiers with terrifying ease. His power and skill with the sword struck terror into the hearts of the Makkans, who began to flee. Before long, the battle was over and the Muslims had achieved a great victory, despite being outnumbered. Because of the faith of the Muslims, Allah had also sent three thousand angels to assist the Holy Prophet (S) in the battle so that the small Muslim army would appear large to the enemy and the Muslims would also gather up courage to fight. As the following verse in the Holy Qur an says: And Allah did certainly assist you at Badr when you were weak; be careful of (your duty to) Allah then, that you may give thanks. (Remember O Muhammad) when you said to the believers: Does it not suffice you that your Lord should help you with three thousand angels sent down (from heaven)? Aale-Imran 3: THE RESULTS: In this battle the Muslims lost 14 men, while 70 Makkans, including their chiefs Abu Jahl, Nawfal, Umayyah and others were killed. Out of these, Imam Ali (A) killed 36 men himself and helped in killing several others. 70 prisoners were taken by the Muslims. The prisoners were treated with much kindness by the citizens of Madina and some became Muslims. "Blessing be on the men of Madina", said one of these prisoners in later days, "they made us ride, while they themselves walked, they gave us wheat and bread to eat when there was little of it; contenting themselves with dates". Tareekh Page 7.9

138 QUESTION BOX How do we treat people who have done wrong to us? Are we kind to them or do we let our anger overtake us? The rich prisoners paid ransom and were set free. Others were asked to teach 10 children each to read and write while the rest were released by the Holy Prophet (S), and allowed to return to Makka. The victory at Badr strengthened the faith of the Muslims and warned the unbelievers of Makka that Islam was now a force to be reckoned with. During the same year Allah sent down the command making fasting compulsory on Muslims. The following verse of the Holy Qur'an was revealed in this respect: The month of Ramadhan (is) that in which the Qur'an was sent down; a guidance for mankind and clear evidence of guidance and discrimination (between right and wrong). So whoever of you witnesses the month, he shall fast therein, and whoever is ill or on a journey, (he shall fast) the same number of other days... Baqarah, 2:185 Now you know The first battle the Muslims faced was in the valley of Badr. The Muslims had a poorly equipped army of 313, facing the Makkan army of 900 well equipped soldiers. Imam Ali (A) killed 36 men alone including the mighty soldiers Walid and Utbah. Allah sent down three thousand angels to help the Muslims. The 70 prisoners taken by the Muslims were treated well and many converted to Islam. After the victory at Badr, the faithful Muslims were ordered by Allah to Fast throughout the holy month of Ramadhan. MORAL BOX Even if you are in a minority but believe in Allah and his Holy Prophet, you can defeat any injustice or tyranny. Being proud will always cause you to fail in the end, as Abu Jahl found out! Tareekh Page

139 CLASS 7 - LESSON 4 THE BATTLE OF UHUD - PART 1 THE CAUSES: The Makkans were determined to take revenge for their defeat at Badr. Their women could not accept that their brave champions had been so easily killed by the Muslims, and they mocked their men for their weakness. Abu Sufyan wanted to keep the anger of the people high and he forbade any mourning within Makka until they had fully avenged their dead companions. The emotions of the people were further fuelled by some Jews, who composed poems to incite them to war. The final straw was when the Holy Prophet (S) blocked the trade routes of the Quraish to Iraq. The chiefs of the Makkans decided that they now had enough reasons to march against the Muslims. The Quraish traders would regain access for their caravans if the Muslims were defeated, so they agreed to pay all the expenses of the proposed war. THE RESOURCES: Abu Sufyan was aware of the bravery of the Muslims, and he knew that he would have to outnumber them if he wanted to win. He therefore enlisted the tribes of Kanaanah and Saqeef, promising them weapons and full provisions for the journey. A large number of slaves also joined the Quraish army tempted by promises of freedom. Amongst them was Wahshi, an Ethiopian slave. He possessed great skill in the use of the throwing spear, and had been promised his freedom if he killed the Holy Prophet (S), Imam Ali (A) or Hamza. Abu Sufyan managed to prepare a large army of: 700 armour-clad men 3,000 camel soldiers a cavalry of 200 men a group of foot soldiers. This army marched towards Madina and camped at the foot of the hills of Uhud, on 5th Shawwal 3 A.H. Tareekh Page

140 The Holy Prophet (S) had already received news of the plans of the Quraish from his uncle Abbas, who lived in Makka. After consultation with the Muslims he decided to meet the enemy outside the city limits of Madina for three reasons. These were: 1. Hand to hand fighting in the narrow streets of Madina would be very disorganised and the soldiers could not be used together against the enemy. Moreover, once the enemy was allowed into the city, the lives of the women and children would be in danger. 2. The enemy could surround the city and control all roads leading out of the city. Such a siege could break the morale of the Muslims. 3. The Holy Prophet (S) did not trust some hypocrites like Abdullah Ubayy, and feared that they might harm the Muslims from within the city. The Holy Prophet (S) came out to meet the Quraish with 1,000 men at Uhud, 3 miles outside Madina. Abdullah Ubayy, who had wanted to fight in Madina, then deserted the Muslim army with 300 of his men. He gave the excuse that the Holy Prophet (S) had taken the advice of younger men over his own. The Holy Prophet (S) was left with only: 600 Men; 100 Armour-clad men; 2 Horses. QUESTION BOX Could we fight with our Imam, even if we were so outnumbered? Or would we also make an excuse and abandon the Imam? THE BATTLE: The Holy Prophet (S) began to set up his army in fighting formations. 50 archers were posted at a pass between the hills of Uhud to guard the army from any attack from the rear. They had strict orders not to leave their post, whatever the outcome of the battle. The Holy Prophet (S) knew that the Muslims would be worried at being outnumbered in the battle, so he strengthened their morale with an address. He said to them: "It is a difficult task to fight the enemy, and only those who are guided and supported by Allah can remain steadfast. Remember that Allah is with those who obey Him, while Shaitan is the companion of those who disobey Him. Remain firm in Jihad and use it to acquire the blessings that Allah has promised you. None dies in this world until Allah decides." He then told them not to start fighting until orders were given to fight. Tareekh Page

141 On the side of the Makkans, Abu Sufyan had divided his army into 3 parts. The armoured men were placed in the middle. Preparations were now complete and the small band of Muslims stood against the large army of unbelievers, ready to give their lives away for the sake of the defence of Islam. Now you know The Makkans were very angry at their defeat at Badr, and this was part of the cause of the battle of Uhud. When the Holy Prophet (S) blocked the trade routes of the Quraish, the Makkans believed they had enough reason to attack. Abu Sufyan knew the strength of the Muslims and enlisted the help of other tribes. He prepared a huge army for the battle. The Prophet (S) decided to meet the enemy outside Madina, and the armies met at Uhud. The Muslims were very worried because they were greatly outnumbered. Tareekh Page

142 CLASS 7 - LESSON 5 THE BATTLE OF UHUD - PART 2 The man who began the Battle of Uhud was Talha bin Abi Talha, a great warrior from the army of Abu Sufyan. He entered the battlefield and challenged the Muslims to individual combat. The challenge was accepted by Imam Ali (A) and very soon Talha's dead body lay on the ground. The standard was taken by his two brothers but they were both cut down by arrows from the Muslims. Thereafter nine people of the Makkan army took the standard, one after the other, but every one of them was sent to Hell by Imam Ali (A). After them, an Ethiopian soldier by the name of Sawaab came to the field. He had a frightening figure and on seeing him none of the Muslims dared to come forward. This man was killed by Imam Ali (A) by a single blow. QUESTION BOX If our Imam wanted help in killing a man that could easily kill us, would we be too afraid of death to help our Imam? Seeing his men being so easily killed, Abu Sufyan ordered a general attack. The two armies met and the air was filled with the sound of weapons. From the side of the Muslims, Hamza, Abu Dujana and Imam Ali (A) gave a heroic account of their valour and began to create chaos in the army of Abu Sufyan. At this time, the Ethiopian slave Wahshi got behind Hamza unnoticed. With a swift and accurate throw, the accursed man managed to pierce the abdomen of Hamza and kill him. QUESTION BOX Wahshi was offered freedom to sacrifice his Akhira. Could any such offer tempt us? The Muslims continued to attack the enemy successfully and the Makkans began to lose heart. After losing a lot of men they decided that they had had enough and fled the battlefield. It was at this point that the Muslims made a grave error that cost them dearly. Instead of following the Holy Prophet's (S) orders and pursuing the enemy out of the battlefield, they lay down their own weapons and started gathering the booty. Thinking that the battle was over, the majority of the archers guarding the passage in the hill left their posts to gather the spoils, against the orders of their leader. One of the Makkan commanders, Khalid bin Walid, was fleeing when he saw the opportunity to attack the Muslims from behind. He gathered his men and launched a furious attack from the rear. Tareekh Page

143 The Muslims were taken so much by surprise that they did not know what to do. In the confusion, their ranks became disorganised. The retreating Makkan forces rallied again and began a fresh onslaught from the front. The Muslim army's standard bearer, Mus'ab bin Umair was killed. He bore a great facial resemblance to the Holy Prophet (S) and so the Makkans raised a cry that the Holy Prophet (S) had been killed. This threw the Muslims into further chaos and utter dismay. Many of their famous personalities were disheartened. Some of the weak hearted like Abu Bakr and Umar bin Khattab threw away their swords saying there was no use fighting when the Holy Prophet (S) was no more. Uthman also fled, running so far away that he returned to Madina after 3 days. On the other hand, many valiant soldiers remained faithful and entered the middle of the Makkan ranks determined to fight to their last breath. This went on until a Muslim saw the Holy Prophet (S) and shouted at the top of his voice that he was still alive. The spirit of the Muslims revived but the Holy Prophet (S) now became the chief target of the Makkan forces. The Makkans attacked him and his two upper teeth were broken by the sword of one of them. He had fallen into a pit where Imam Ali (A) found him and protected him against the continuous furious attack of the Makkans. Other faithful companions, including the brave lady Umme Ammaarah, also prevented the enemy from getting too close to the Holy Prophet (S) and shielded him against the rain of arrows. It was in this battle that the reputation of Imam Ali (A) was confirmed and he was acknowledged as a master in the field of sword fighting. He fought so hard that his sword broke. The Holy Prophet (S) then gave him own sword "Zulfiqar". In appreciation of the bravery of Imam Ali (A) the voice of the angel Jibraeel (A) was heard from above saying, "There is no warrior except Ali; there is no sword except Zulfiqar." The Makkan forces had turned the tables but they were too exhausted to push their advantage either by attacking Madina or by driving the Muslims from the heights of the hills of Uhud. They satisfied their desire for revenge by committing horrible brutalities upon the slain and the injured, cutting off their ears and noses and mutilating their bodies. The brave Hamza was amongst the martyrs. His liver was torn out and chewed by Hind, wife of Abu Sufyan. The defeat of the Muslims was a test for them and through the ashes of the battle they emerged more eager and determined to defend their faith and the cause of Islam. Tareekh Page

144 The Muslims: Lost 70 Warriors in battle; A further 70 warriors wounded Including Imam Ali (AS). The Makkans: Lost 22 Warriors in battle; 12 were killed at the hands of Imam Ali (AS)! Now you know Only Imam Ali (AS) stood up to the challenge of the Ethiopian fighter Sawaab. The slave Wahshi sacrificed his Akhira by killing Hamza, because he wanted freedom. The greed of the Muslims soldiers caused them to disobey the prophet, and this caused them to lose the battle. They went after the booty when they thought the battle was over and did not wait as commanded. The first soldiers to throw down their weapons were the weak-hearted including Abu Bakr, Umar and Uthman. The sincere companions of the Prophet (SAW), fought till the end. When the Makkans began to target the Prophet, they risked their lives to save him. Imam Ali (AS) was recognised as the sincere companion of the prophet and a master of sword fighting. Even Jibraeel(A) acknowledged the bravery and sincerity of Imam Ali (AS) with his famous words. More than half of the Makkans killed were killed by Imam Ali (AS). The Muslims lost this battle, but came out more determined to defend Islam. MORAL BOX Temptations of this world can be very strong. Wahshi was tempted by freedom and killed Hamza (A). The Muslims were also tempted by the booty and disobeyed the Prophet (AS). Greed can be very destructive, and the Muslims greed cost them the battle, and almost the life of the Prophet(AS)! Tareekh Page

145 CLASS 7 - LESSON 6 THE MISSIONARIES OF ISLAM After the defeat of the Muslims in the Battle of Uhud, many tribes became bold and started thinking that they could send in their armies to take over Madina. The Muslims, however, had only lost at Uhud because of a lapse in their discipline and they had learnt from their experience very well. They were still a very powerful force. As a warning, the Holy Prophet (S) silenced the tribes who were thinking of attacking Madina, by sending small military units to them to suppress any plots against the Muslims. These military units also prepared the ground for the Holy Prophet (S) to send groups of missionaries to teach the various tribes about Islam. Some of the enemy tribes resorted to deceitful means to weaken Islam. The representatives of some tribes living outside Madina came to the Holy Prophet (S) and claimed that they wished to become Muslims and that they needed someone to teach them and their people about Islam. It was the duty of the Holy Prophet (S) to give this request a positive reply, because the men represented several large tribes. Accordingly, he authorised 10 trained missionaries to accompany the representatives of the tribes. Once the group were out of the zone of authority of the Muslim government, they revealed their evil intentions. Suddenly they encircled the missionaries. The Muslims had no choice but to draw their swords to defend themselves. Their enemies, however, swore that all they wanted to do was to arrest them and hand them over to the Quraish and claim a reward. The Muslims looked at one another and decided to fight. They replied that they did not believe the words of idol worshippers and bravely resorted to lay down their lives in the path of Islam. All of them were killed, except three. These three persons put away their swords and surrendered, trusting the goodwill of the enemies. While they were being led away, one of them felt ashamed at having surrendered. He managed to release his hands and took a sword to attack the enemies. The enemies retreated and overcame him by throwing stones at him. When he fell, they stoned him so much that he died and was buried on the spot. The other two prisoners were handed over to the Quraish in Makka and exchanged for two prisoners of their own. In Makka, a man whose father was killed in the Battle of Badr by the Muslims, purchased one of the missionaries. As revenge, he hanged him. The second man was kept in prison for a time before he too was hanged. Before his death he bravely asked the Makkans for some time to offer his Salaat. Thus, even as he died, he impressed upon his murderers the strength of his faith in Islam. Tareekh Page

146 When the Holy Prophet (S) heard about the fate of the missionaries, he was very grieved and sent two men secretly to bury the second missionary, whose body had been left hanging on the gallows for several days. A few months later, a man of the tribe of Bani Aamir came to Madina. The Holy Prophet (S) invited him to Islam. The man requested that some people be sent to his tribe in Najd as missionaries. When the Holy Prophet (S) expressed concern for their safety, in view of past experiences, the man said that he himself would stay in Madina so that his tribe would not harm the Muslims. The Holy Prophet (S) then decided to send 40 learned Muslims to Najd under the leadership of a man called Munzir. He also sent a letter to the chief of one of the other tribes in Najd, inviting him to Islam. However, the chief did not even bother to read the letter and immediately put the bearer to death. He then asked for assistance from the neighbouring tribes to attack the missionaries, who had camped at Najd. Although the tribe of Bani Aamir tried to change his mind, they were outnumbered. Two of the Muslims were grazing the camels when the attack took place. One was killed but the other, whose name was Amr, managed to escape. The rest of the Muslims were not only senior missionaries, but also brave and well trained in warfare, so they considered it a shame to surrender. They all took up their arms to fight, but they were hopelessly outnumbered by the treacherous enemies. After a brave fight, they were all martyred, except for one man whose name was Ka'b. He was wounded, but managed to reach Madina and gave information about what had happened. These events teach us about the great sacrifices made by the early Muslims in the spreading and defence of Islam. May Allah bless their efforts. Tareekh Page

147 CLASS 7 - LESSON 7 THE BATTLE OF AHZAB When the Jews of Bani Qaynqaa were expelled from Madina because of their trouble making, their sister tribe, the Bani Nuzayr, were very angry. They became deadly enemies of Islam and waited for an opportunity to do the Muslims harm. Once the Holy Prophet (S), together with a few companions, went to the fort of the Bani Nuzayr. While he waited outside the fort, the Jews sent one of their men to climb out from inside and kill him by throwing a huge rock on his head. The Holy Prophet (S) came to know of this treacherous scheme just in time and immediately left the place. Since the Bani Nuzayr had broken the treaty which they had signed, the Holy Prophet (S) gave them ten days to leave Madina. After some resistance, they left Madina, demolishing their houses so that the Muslims could not occupy them. They were allowed to take away all the possessions that they could carry, except for weapons of war. Some of them went to Syria and others settled with the Jews of Khayber. On settling down at Khayber, the Banu Nuzayr became determined to take revenge on the Muslims. They contacted the Quraish in Makka and 20 leaders from the Jews and 50 from Quraish signed an agreement in the Holy Ka ba that so long as they lived, they would fight the Holy Prophet (S). Thereafter, the Jews and Quraish contacted their allies and sent agents to a number of tribes for help. In this way, 10,000 soldiers gathered. They then marched upon Madina under the command of Abu Sufyan. When the news of these preparations reached Madina, the Holy Prophet (S) consulted his companions. Salman Farsi advised to dig a deep and wide ditch on the unprotected side of Madina. This plan was accepted and the Muslims were divided into parties of 10, and each party allotted 10 yards to dig. The Holy Prophet himself participated in this task. The ditch or moat (Khandaq) was completed in time, just three days before the forces of the enemy reached Madina. The Muslims could gather only 3,000 men to oppose this huge army. They camped a few miles outside Madina. Meanwhile, the leader of Bani Nuzayr met secretly with some Jews who still lived in Madina. He convinced them to violate the treaty which they had concluded with the Muslims. Thus, the Muslims were exposed to danger within Madina, and the Jews began terrorising the women and children. When the Holy Prophet (S) learnt about what was happening he sent back 500 men to patrol the city. The enemy was astonished to see the moat because it was a new thing for Arabs. They tried day and night to cross over, but each time they were repelled by the Muslim soldiers. The enemy began to shower arrows and stones at the Muslims in their frustration. Tareekh Page

148 Finally, some of the Quraish's warriors - including the famous Amr bin Abdiwad - succeeded in crossing the moat at a point where it was not very wide. Amr was one of the best warriors in all of Arabia. In battle he was considered equal to 1,000 warriors. He began to challenge the Muslims to fight, but his reputation made them hesitate. Three times the Holy Prophet (S) urged the Muslims to fight Amr. Each time only Imam Ali (A) stood up. Finally, the Holy Prophet (S) allowed him to go, giving him his own sword and tying a special turban on his head. As Imam Ali (A) went to the battle field, the Holy Prophet (S) exclaimed, "The whole Faith is going to fight the whole Infidelity". When Amr learnt who Imam s (A) identity, he refused to fight him, saying that Abu Talib had been his friend and he did not want to kill his friend's son. Imam Ali (A) told him not to be concerned about his death because if he died he would be blessed with a place in Heaven while Amr would end up in Hell. He then reminded Amr that he had once said that if any opponent made three requests, Amr would always grant one of them. Amr agreed to this. Imam Ali (A) then invited Amr to accept Islam or to return to Makka or to come down from his horse as Imam (A) had no horse and was on foot. Amr agreed to the last request and came down from his horse. A fierce battle followed. For a time, so much dust covered both warriors that nobody knew what was happening. Amr sent a murderous blow to the head of Imam Ali (A). Although Imam Ali (A) blocked it with his shield, Amr's sword broke through and inflicted a serious cut on his head. Imam Ali (A) then struck a blow to Amr's feet which brought Amr down. Suddenly the shout of "Allahu Akbar" was heard from Imam Ali (A) as he chopped off Amr's head. The killing of Amr shocked the other warriors who had crossed the moat, and they fled away. The battle was brought to an end because of three factors: 1. The Holy Prophet (S) signed an agreement of peace with some of the tribes who had gathered to fight the Muslims. 2. The enemy was demoralised at the death of Amr ibn Abdiwad. 3. The severe winter caused the enemies' horses to perish and their food was almost finished. Finally, the Holy Prophet (S) went to the place where the Mosque of Victory (Masjid-ul- Fath) now stands, and prayed to Allah for help. A fierce storm raged which uprooted the tents of the enemies, sending their belongings flying on all sides, and causing terror in their ranks. The Makkans and Jews fled away from the battle field. This battle is known as Ahzab (Battle of the Tribes) or Khandaq (Battle of the Moat) and the Muslims emerged victorious in spite of their fewer numbers. The Holy Qur'an says: O you who believe! Remember the blessing of Allah unto you when the tribes came to you. We sent upon them a strong wind and an army that you did not see. And Allah sees all that you do. Ahzab, 33:9 Tareekh Page

149 CLASS 7 - LESSON 8 THE PLEDGE OF RIZWAAN In 5 A.H. the Holy Prophet (S) received the commandment of Allah making Haj Wajib on all Muslims. In the following year he saw in a dream that he was actually performing the Haj along with his companions. He therefore decided to perform Haj that very year. The Holy Prophet (S) announced to the Muslims that he intended to go for pilgrimage to Makka in the month of Zilqad of 6 A.H. The Muhajireen, who had migrated to Madina with the Holy Prophet (S), were delighted at this opportunity to return to their beloved home town. The Ansar, who were the original residents of Madina, were also keen to undertake this blessed journey. In all, about 1,400 Muslims prepared to accompany the Holy Prophet (S) to Makka. The Holy Prophet (S) left Madina on schedule and sent an advance party to scout the route ahead and to warn him of any threat from the Quraish. He ordered the Muslims not to carry any arms other than swords. Along the journey, the Holy Prophet (S) and his companions put on their Ehram, and chose 70 camels for sacrifice during the Haj. Meanwhile, the Quraish learned of the advance of the Muslims towards Makka and despatched 200 soldiers to stop them. When the Holy Prophet (S) received word that an ambush awaited them, he asked their guide to take them on a route that would bypass the enemies. Finally, after travelling through rough country, they reached a place where there was a well by the name of Hudaybiya, 10 miles from Makka. Here, the Holy Prophet (S) ordered the Muslims to stop and pitch their tents. He then sent a message to the Quraish that he wished to enter Makka to perform the pilgrimage. He also let them know that he had come in peace and wished to settle matters by discussions. The Holy Prophet (S) then asked Umar bin Khattab, who had not fought the Quraish in any battle, to act as a representative of the Muslims and go to Makka. Umar excused himself, saying that his position was weak. The Holy Prophet (S) therefore sent Uthman bin Affan, who was the nephew of Abu Sufyan, the chief of the Makkans. Because he was related to Abu Sufyan, Uthman was warmly received in Makka. The Quraish told him that he was free to do the Haj himself, but they would not allow the rest of the Muslims to enter the city. Uthman refused to perform the Haj alone, so he was detained in Makka. Tareekh Page

150 When Uthman did not return, the Muslims feared that he had been killed. The Holy Prophet (S) said that there was a possibility of battle breaking out, so he took a solemn oath of allegiance from the Muslims that they would support him even in the face of death. This famous allegiance was taken under an acacia tree, and is known as the Pledge of Rizwaan. The event has been mentioned in the Holy Qur'an as follows: Indeed Allah was well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts so He sent down peace on them and rewarded them with an immediate victory. Fath, 48:18 Soon afterward, Uthman returned from Makka, safe and unharmed. With him was a man called Suhail who was sent by the Quraish with instructions to settle the dispute peacefully. As a result of the discussions between Suhail and the Holy Prophet (S), a peace treaty was signed between the Muslims and the Quraish. The conditions of the treaty were: 1. The Muslims should return to Madina that year without performing Haj. 2. They could return the next year but their stay would not exceed 3 days. 3. The Muslims should not bring any arms with them except sheathed swords. 4. There would be no war between the Quraish and the Muslims for 10 years. 5. Any idolater or Makkan Muslim visiting Madina without permission of his tribe would be sent back to Makka, but a Muslim of Madina going to Makka without permission would not be allowed to return. Any tribe of Arabia would be free to join any of the parties to the treaty and the allies also would be bound by this treaty. At the conclusion of this treaty, the weak-faithed Umar accused the Holy Prophet (S) of selling them short. Although some of these terms seemed to be against the interests of the Muslims, it proved not to be the case. After staying 3 days at Hudaybiya, the Muslims returned to Madina. On the way, the Surah of Fath (Victory), was revealed, which described the treaty as an open victory for the Muslims. The Treaty of Hudaybiya brought welcome peace to Arabia after a long period of unrest. In the 2 years after this treaty, more people accepted Islam than in the whole 19 years since the beginning of the Holy Prophet's (S) mission. Tareekh Page

151 CLASS 7 - LESSON 9 THE INVITATION OF FOREIGN STATES TO ISLAM In the peace that followed the signing of the Treaty of Hudaybiya, the Holy Prophet (S) had a great opportunity to spread the religion of Islam. In 7 A.H. he wrote letters to several neighbouring states inviting their rulers and people towards Islam. At the time, there were four powerful states around Arabia. On one side there was Iran, which ran from Central Asia up to Iraq. The second state was Byzantine, known as Rome amongst the Arabs. The Byzantine Empire included Asia Minor, Syria and Palestine. The third state was Egypt, which had been a part of the Byzantine Empire, but was now independent. The fourth state was Abyssinia, which lay to the south of Egypt, and whose influence extended to other populated areas in Africa. A brave officer by the name of Abdullah Huzafah was sent by the Holy Prophet (S) to Khusro Parvez, the Emperor of Iran. When the letter inviting him to Islam was read before him, the Emperor flew into a rage. He tore the letter to pieces and rudely turned Abdullah out of his court. When Abdullah returned to Madina and related his experience, the Holy Prophet (S) was displeased and cursed Khusro saying, "O Lord! Break his kingdom into pieces." Meanwhile, the arrogant Emperor sent a letter to the ruler of Yemen, who was under him, ordering him to send some men to capture the Holy Prophet (S) and bring him to his court. Accordingly, two officers from Yemen came to Madina to carry out his orders. When they saw that the Holy Prophet (S) had the powerful support of the Muslims, they realised that they had no chance of capturing him. However, they informed the Holy Prophet (S) of their orders and warned him of the consequences of displeasing the powerful Emperor of Iran. In reply the Holy Prophet (S) told them that Khusro Parvez had just been killed by his own son, Shirviyah, who was now the new Emperor. The Holy Prophet (S) then advised them to tell the people of Yemen to come out of Iranian control and come towards Islam. The officers were so impressed with the miraculous knowledge of the Holy Prophet (S) that they accepted Islam on the spot and later many people from Yemen also became Muslims. Tareekh Page

152 To Hercules, the Kaiser of Rome, the Holy Prophet (S) sent Dihyah bin Kalbi with a letter of invitation to Islam. The Kaiser received Dihyah with honour and was impressed with the contents of the letter. After making enquiries in Arabia and discussions with the Roman priests, he was convinced that the message was from the very same Prophet whose coming had been foretold in the Tawrat and Injeel. However, he was afraid that if he openly declared himself a Muslim, he would be removed from power by the influential Christians priests. Nevertheless, he wrote a letter to the Holy Prophet (S) expressing his faith and devotion to him and sent to him several presents. Amongst the gifts were a white mule named Duldul which later remained with Imam Ali (A) and his progeny. The Kaiser also sent two slave girls. One of them, Maria Qabtia, was married by the Holy Prophet (S) while Hasan bin Thabit married the other. To the Maqauqis, the Ruler of Egypt, the Holy Prophet (S) sent Haatib bin Abi Balta'ah, a wise and experienced traveller. After the king read the message he thought over the contents of the letter for a long time. In the discussion that followed, Haatib explained in length the message and mission of the Holy Prophet (S). Although he was convinced by the arguments of Haatib, the Maqauqis was not prepared to give up his position as the head of the Coptic Church. He wrote a letter of regret to the Holy Prophet (S) and sent some presents back with Haatib. When the Holy Prophet (S) received the letter in Madina he remarked, "He has not accepted Islam on account of fear for his rulership, but his rule and authority will come to an end soon." To Asmaha, the Negus of Abyssinia, the Holy Prophet (S) sent two letters with 'Amr bin Umayyah. In one letter he invited the Negus to Islam. In the other he requested him to allow and make arrangements for the return of Ja'far bin Abu Talib and the other Muslims who had migrated to Abyssinia in the early difficult days of Islam. The king received the messenger of the Holy Prophet (S) with great respect and kissed the letters as a mark of respect before reading them. On finishing the letter regarding the invitation to Islam, the Negus immediately recited the Kalima and became a Muslim. He also obeyed the request of the Holy Prophet (S) regarding the arrangements for the return of the Muslims and sent his own son Raarhaa with them. In addition, the Holy Prophet (S) also sent letters to many other tribes and states, notably the prince of Ghassaan and the ruler of Yamamah. Both these men, however, did not give a firm commitment to Islam because it did not suit them politically. However, many other chiefs and rulers became inclined towards Islam and sent their representatives to Madina to learn more about the Holy Prophet (S) and Islam. By sending his messengers far and wide, the Holy Prophet (S) showed that Islam was a religion not only for the Arabs, but for the whole world. Tareekh Page

153 CLASS 7 - LESSON 10 THE BATTLE OF KHAYBER - PART 1 To the north of Madina was situated a fertile land known as the Valley of Khayber. The area was populated by 20,000 Jews who were skilled in farming and warfare. They had built seven strong forts in Khayber to protect themselves from any attack. When the Jewish tribes of Bani Qaynqaa and Bani Nuzayr were expelled from Madina because of their plots against Islam, some of them settled at Khayber. Here, they continued in their old ways, encouraging and helping the Arab tribes to harm the State of Islam. Even after the Jews had lost against the Muslims in the Battle of Ahzab, they remained a source of danger to the Muslims. Moreover, the Holy Prophet (S) had sent letters to various leaders of neighbouring countries, and he was worried that those leaders who had rejected the message of Islam might pair up with the Jews of Khayber to threaten the Muslims. Since he had just signed a peace treaty with the Quraish, the Holy Prophet (S) knew that he would have no trouble from them and he could thus concentrate on removing the danger to Islam from Khayber. He therefore ordered the Muslims to get ready to conquer the last centre of the Jews in Arabia. The Muslim army consisted of 1,600 men, of whom 200 were mounted soldiers. The army marched out under standard of Imam Ali (A). To stop the tribes of Bani Ghatfaan and Bani Fazarah from assisting their Jewish allies, the Holy Prophet (S) first marched towards them so that they moved away from their homes. Then, the Holy Prophet (S) changed his direction for Khayber and by the time the two tribes realised that the real target was the Jews, it was too late for them to help their allies. The seven forts of Khayber were named Na'im, Qamus, Katibah, Nastaat, Shiq, Watih and Sulaalim. All the forts had watchtowers with sentries posted to keep a lookout for any trouble. The forts were specially constructed to defend the entire area and the walls were equipped with weapons like giant catapults to push back an enemy attack. The Muslim army reached the area of Khayber and after studying the situation, they occupied all the important points of access so that the Jews could not escape. The arrival of the Muslims went unnoticed and when the farmers came out of the forts the next morning, they were shocked to find themselves confronted by an army. The Jews rushed back into the forts and held meetings to decide how to tackle the situation. Tareekh Page

154 Finally, it was decided to move the women and children to one fort and the food to another. This could be done because the forts were connected by underground tunnels. The Jews then planned to attack the Muslims with the best warriors from each fort. Meanwhile the Muslims also prepared for war. The first fort of Khayber to fall to the Muslims was Na'im. In the conquest of this fort, some Muslims were killed and many were wounded. These soldiers were taken to a make-shift hospital where their injuries were treated by the women of the Bani Ghifar tribe. The next fort that was attacked was Qamus. After a struggle, this fort was also captured. Two women who were present in the fort were arrested, one of whom was Safiyah, daughter of Hay bin Akhtab. This lady later became the wife of the Holy Prophet (S). The conquest of the two forts greatly increased the confidence of the Muslims, while the Jews became very disturbed and frightened. As the siege of the forts continued, the Muslims began to run out of food and were forced to eat the meat of horses, which is Makruh but not Haraam to eat. At this difficult time, one shepherd who tended the sheep of the Jews approached the Holy Prophet (S). After some discussions, he was convinced of the truth of Islam and became a Muslim. When he asked what he should do with the sheep that were in his care, the Holy Prophet (S) told him in clear terms in the presence of hundreds of hungry soldiers, "In my religion, the breach of trust is one of the greatest crimes. Take the sheep to the gate of the fort and hand them over to their owners". The shepherd did as he was ordered and then participated in the battle and was martyred. By his action the Holy Prophet (S) showed clearly that he was not in Khayber to conquer land and wealth, but his aim was to remove the threat to Islam from the Jews. In spite of the needs of his men, he would not permit the unlawful use of the enemy's property and instead prayed to Allah to grant the Muslims victory over the fort where food was stored. As days passed, one fort after another came under the hands of the Muslims. Time and time again, the heroes of Islam showed their bravery and spirit of self-sacrifice to attain the blessings of Allah. Tareekh Page

155 CLASS 7 - LESSON 11 THE BATTLE OF KHAYBER - PART 2 After capturing the forts of Na'im and Qamus, the Muslims turned their attention to the forts of Watih and Sulaalim. These forts were very heavily guarded and the Muslims could not gain victory even after trying for ten days. Both Abu Bakr and Umar led the Muslims on separate occasions to try and enter the forts but they were forced to retreat. Umar even demoralised the Muslims by praising the courage of the chief of the Jews, a fearful warrior by the name of Marhab. This action of Umar displeased the Holy Prophet (S) very much. Finally, the Holy Prophet (S) announced a famous message. He declared, "Tomorrow I shall give the standard to a person who loves Allah and the Prophet and who is loved by Allah and the Prophet, and Allah will accomplish the conquest of this fort at his hands. He is a man who has never turned his back to the enemy and does not run away from the battlefield". All the soldiers were curious to learn who that person would be, and the next morning they gathered around the Holy Prophet (S) to see who would be chosen to lead the soldiers. The Holy Prophet (S) asked, "Where is Ali?". He was informed that Imam Ali (A) was suffering from an eye infection so severe that he was unable to see. The Holy Prophet (S) ordered that Imam Ali (A) be brought to him. When Imam Ali (A) came, the Holy Prophet (S) rubbed his eyes and prayed for his recovery. The eyes of Imam Ali (A) were instantly cured and he never had trouble with them again. The Holy Prophet (S) then ordered Imam Ali (A) to advance against the enemy. He told him to ask the chiefs of the forts to accept Islam. If they refused he was to ask them to surrender and live freely under Muslim protection and pay tax to the Muslim state. If this offer was also refused, then he should fight. Imam Ali (A) approached the forts wearing a strong coat of armour and carrying his twin-tongued sword, Zulfiqar. The Jews sent out one of their best warriors, Harith the brother of Marhab, to fight the Muslims. The soldiers of Islam were struck with fear when they saw the powerful Harith advance toward them. However, Imam Ali (A) met his challenge and after a brief fight, Harith lay dead on the ground. Tareekh Page

156 The death of his brother enraged Marhab. He came out of the fort fully armed and in a deadly mood. He was dressed in a heavy coat of armour and wore on his head a cap made of stone which he had covered with a helmet. As he challenged the Muslims, he recited his war poem stating, "The walls of Khayber testify that I am Marhab. I am the best of warriors and those who face me in the battlefield are coloured with their own blood." Imam Ali (A) stepped forward and recited his own poem, stating, "I am the person whose mother named him Haidar, a wild lion. In battle I make short work of my enemies." The words of Imam Ali (A) were carefully chosen. He knew that Marhab had been recently having bad dreams about being ripped apart by a lion and his words therefore caught Marhab by surprise and disturbed him. However, Marhab advanced with a terrible fury, determined to use all his skill to avenge his dead brother. The blows of the two warriors struck awe in the hearts of the onlookers. Suddenly Marhab plunged his three-pronged lance towards Imam Ali, who avoided the thrust and struck a powerful blow to the head of Marhab. The sword of Imam Ali (A) broke through the helmet, stone cap and head of Marhab and finally stopped at his teeth. A silence fell as the Jews unbelievingly watched their champion fall dead. As he shouted "Allahu Akbar!" in victory, Imam Ali (A) was surrounded by several experienced Jewish soldiers. However, they could not match his skill and soon they lay dead. During the fight someone struck a blow at Imam Ali (A), breaking his shield. He turned to the gate of the fort and wrenched it off its hinges and used it as a shield. When he finally threw it away, even 10 Muslims could not lift it. Imam Ali (A) later commented that he had lifted the gate by the strength granted to him by Allah due to his firm faith in the Day of Judgement. As a result of the bravery of Imam Ali (A), the fort was taken and soon all forts were within the hands of the Muslims. The Muslims lost 20 men in this battle while the Jews lost 93 men. The Holy Prophet (S) had made the Jews realise how useless it was to plot the downfall of the Muslims. After the victory he restored all their land to them with the orders that half of the profit from their agricultural activity should be given over to the Muslims in return for protection. The Jews however, did not forget their humiliation at the hands of the Muslims. After their defeat, a Jewish woman by the name of Zainab brought some lamb meat as a gift for the Holy Prophet (S). The meat was poisoned and the Holy Prophet (S) ate only a little bit, but that poison had an effect on his health in the long term and when he was on his death bed a few years later, he said that his illness was partly due to the poison he had been given at Khayber. On the day of the victory, the Muslims who had migrated from Makka to Abyssinia returned home. The Holy Prophet (S) was overjoyed and commented that he did not know what pleased him more - the victory at Khayber or the return of his cousin Ja'far bin Abu Talib with the Muslims from Abyssinia. Tareekh Page

157 CLASS 7 - LESSON 12 THE STORY OF FADAK After his victory at Khayber the Holy Prophet (S) decided to destroy the remaining strongholds of the Jews and thus end the danger to Islam. He therefore turned his attention to the Jewish village of Fadak, which was a fertile territory 180 kilometres north of Madina. He sent an envoy to the elders of Fadak. The chief of the village, preferred peace and surrender to fighting. In return for the protection of the Muslims, he agreed to give half of the produce of the region to the Holy Prophet (S). According to the rules of Islam, the lands conquered through war and military power are the property of all the Muslims and their administration lies with the ruler of the Muslims. However, those lands that are submitted to the Muslims without war, as in the case of Fadak, belong to the Holy Prophet (S) and after him, to the Holy Imam (A) of the time. They have the right to distribute such properties as they see fit. This is evident from the following verse: Whatever God has bestowed on His Prophet from the people of the towns is for God and the Prophet and his relatives and the orphans and the needy and the wayfarer, so that it may not circulate among the rich ones of you... Hashr, 59 : 7(Part) The land of Fadak thus came into the possession of the Holy Prophet (S), and when the following verse was revealed, And give the kinsman his due, and the needy and the wayfarer... Bani Israa'il, 17 : 26(Part) he made a gift of Fadak to his dear daughter Bibi Fatima (A). He did this for several reasons. Firstly, he was commanded to give his near ones their due. The Holy Prophet (S) and all the Muslims were indebted to Bibi Khadija (A) who sacrificed her entire wealth for the sake of the early Muslims. Her money had been used to spread Islam, free those Muslims who were slaves and support them in their times of trouble as in the three years of social boycott that they had faced in Makka. Now the Holy Prophet (S) could return her favours by gifting her daughter the rich land of Fadak. He also knew that after him, Imam Ali (A) would need Fadak as a source of income to safeguard his position as Caliph. Finally, he wanted to leave some provision for his daughter and grandchildren so that they could live with dignity after his death. However, after the Holy Prophet (S) passed away, Abu Bakr, who had stolen the right of Imam Ali (A) to the Caliphate, took Fadak away from Bibi Fatima (A). He did this to ensure that Imam Ali (A) would not have the means to regain his rights. When her agents informed her that they had been replaced by the Caliph's men at Fadak, Bibi Fatima (A) decided to contest her right by legal means. Tareekh Page

158 Abu Bakr refused to acknowledge her claim, and asked her to provide witnesses. Although she already possessed the property of Fadak and there had never been any doubt about her ownership, she brought two witnesses. These were Imam Ali (A) and a woman named Umme Ayman, about whom the Holy Prophet (S) had guaranteed that she would go to heaven. Even then, Abu Bakr would not agree and he quoted a fake tradition saying, "The Holy Prophet has said, `We the group of Prophets do not inherit, nor are we inherited and what we leave is for alms.'" This was a blatant lie and moreover no one but Abu Bakr claimed to have heard it. Bibi Fatima (A) then gave an eloquent lecture in which she first explained about the Oneness of Allah and the nature of the mission of her father. She then proved that Abu Bakr was lying by quoting the following verse: And Sulaiman inherited Dawood... Naml 27 : 16(Part) Although Abu Bakr was ashamed of his conduct and decided to return Fadak to her, she never forgave him for his actions. She did not speak to him again as long as she lived and at her funeral six months after her father died, he was not allowed to take part as per her will. Eventually, Abu Bakr wrote a certificate to the effect that Fadak was the absolute property of Bibi Fatima (A) and gave it to her. However, when she was going back to her house, Umar al-khattab chanced to meet her and came to know the contents of the certificate. He brought it back to Abu Bakr saying, "As Ali is a beneficiary in this case, his evidence is not acceptable. As for Umme Ayman, being a woman, her testimony is also of no value on its own." Saying this, he tore up the certificate in the presence of Abu Bakr. This action grieved Bibi Fatima (A) so much that she cursed him saying, "May Allah cause your abdomen to be torn in the same way." This prayer proved fateful, because in 24 A.H., Umar was stabbed thrice in the stomach by his killer, Abu Lulu. After this, Fadak remained in the hands of successive rulers until the time of the Umayyad Caliph Umar bin Abdul Aziz, who returned it to Imam Muhammad al-baqir (A). However, the next Caliph took it away and it remained with the Bani Umayyah Caliphs until their rule ended. During the rule of the Bani Abbas it was returned briefly, but then taken away forever. Tareekh Page

159 CLASS 7 - LESSON 13 THE LAPSED UMRAH One of the conditions of the Peace Treaty of Hudaybiya was that the Muslims would be permitted to visit Makka the following year. They would be allowed to stay there for three days to carry out their religious duties. After a year had passed, the Holy Prophet (S) declared that the Muslims should prepare for the Umrah, the minor Haj. The announcement was met with great joy, especially by the Muhajirs, who had not seen their relatives and home town in seven years. 2,000 Muslims prepared to make the journey. The Holy Prophet (S) put on his Ehram in the mosque and the others followed him. Then the Muslims proceeded to Makka reciting the Talbiyyah (Labbayk, Allahumma Labbayk - Here I am, my Lord, here I am). They took with them 80 camels for sacrifice. The sight of this caravan, which possessed so much majesty and dignity, made many idolaters inclined towards Islam. As a result, many became Muslims. One of the conditions of the treaty was that, when entering Makka, the Muslims should be unarmed except for a single traveller's sword. The Holy Prophet (S) knew that this made them vulnerable to attack from the Quraish, whom he did not trust. Therefore, he sent 200 well armed men in a valley near Makka and to wait there for his arrival. When the Quraish learnt of this action of the Holy Prophet (S) they realised that it was useless to plan any surprise attacks on the Muslims. They therefore opened the gates of Makka and vacated the city for the nearby mountains and hills. From here, they could observe all their activities of the Muslims during their three days' stay. The Holy Prophet (S) entered Makka with the Muslims and the sound of "Labbayk" echoed throughout the city, filling the Makkans with awe. He performed Tawaaf of the Holy Ka'aba while mounted on his camel. At this stage he ordered that the Muslims join him in saying: "There is no god but Allah. He is One and Matchless. He has acted according to his promise (He had promised that the Muslims would visit the Holy Ka`ba soon). He helped His servant. He raised the army of One God to the highest rank and condemned the armies of the idol worshippers to loneliness". On that day all the centres of pilgrimage and the places where ceremonies of Umrah are performed, including Masjidul Haraam, the Holy Ka`ba and the hills of Safa and Marwah were under the control of the Muslims. Seeing the Muslims perform their sacred rites at these places made a great impact on the leaders of the Quraish, and now they finally believed that this mighty religion and its leader could never be stopped. Tareekh Page

160 The time for noon prayers arrived. The Holy Prophet (S) ordered Bilal to recite the Adhaan. Bilal climbed onto the roof of the Holy Ka`ba, and loudly announced the call to prayer. Every word was like an arrow in the hearts of the listening Quraish. One of them hid his face in his handkerchief as he heard Bilal's recitation. He could not bear to hear the open declaration of the Oneness of Allah and the Prophethood of Muhammad (S) which had once been the greatest crime according to the disbelievers of Quraish. Afterwards, the Holy Prophet (S) led the Muslims in performing Sa'i between the hills of Safa and Marwah. The hypocrites and idolaters had spread the rumour that the Muslims had become weak due to the poor climate in Madina. To show them that they were wrong, the Holy Prophet (S) did "Harwalah" during part of the Sa'i, and the Muslims followed him. Harwalah is a type of quick walking, just short of running. Then the Muslims sacrificed their camels and came out of the state of Ehram and had their hair cut. The Holy Prophet (S) then ordered that 200 Muslims should proceed to the valley where the Muslim soldiers were camped, to replace them so that they could come and perform their Umrah. The rites and ceremonies of Umrah came to an end. The Muhajirs went to their homes to meet their relatives. They also invited some Ansar to their homes to return some of the hospitality that the Ansar had shown them on their arrival in Madina. After three days the Holy Prophet (S) gave the order for the Muslims to leave Makka for Madina. Before he left, he received a proposal of marriage from a Quraish woman Maimoona, who was the sister-in-law of Abbas, the uncle of the Holy Prophet (S). He accepted this proposal and married her in Makka. The short visit of the Muslims and the glory of Islam had made a deep impression on the minds of the citizens of Makka. Many of them were left with a longing to learn more about the religion and the conduct of the Muslims had won a greater victory than any war. The Holy Qur'an says: Allah made the dream of His messenger come true for a genuine purpose. If Allah wills, you (believers) will enter the Sacred Mosque in security with your heads shaved, nails cut and without any fears in your heart. Fat'h, 48 : 27 Tareekh Page

161 CLASS 7 - LESSON 14 THE BATTLE OF MOOTA By 8 A.H. there was security in most of Arabia and the call of Islam had extended to many parts. The Jews in the north and the Quraish in the south had been subdued by the victories of the Muslims in battle and they did not pose a threat any longer. The Holy Prophet (S) sent envoys to neighbouring countries and invited their rulers to embrace Islam. Some of these envoys were well received, while others were mistreated and even killed. One such envoy, Harith bin Umayr Azdi was sent with a letter to the ruler of Syria. Before he could reach his destination, he was captured at Moota by Shurahbil, the governor of the ruler of Syria in the border towns. Disregarding the universal law about the safety of envoys, Shurahbil killed Harith. In a separate incident, 15 missionaries sent to the Syrians were also killed. When the Holy Prophet (S) received the sad news, he was deeply grieved and decided to punish Shurahbil and those who obstructed the spread of Islam. He gave orders for Jihad and 3,000 men assembled at Jurf, the military station of Madina. He instructed the army to march towards Moota and first invite the people to become Muslims. If they accepted Islam, the murder of the envoy would not be avenged but if they resisted, the Muslims should fight against them in the Name of Allah. Ja'far bin Abu Talib was appointed as the commander of the army and the Holy Prophet (S) said that if Ja'far was killed then Zayd bin Harith would lead them, and if he was killed then Abdullah bin Rawaahid would assume command. If he too was killed, then the Muslim army should select their commander from amongst themselves. Before dispatching the expedition, the Holy Prophet (S) instructed them to observe the following rules: 1. Not to interfere with the monks and nuns who were worshipping in their monasteries. 2. Not to lift their hand against any women, children or old people. 3. Not to cut down trees or destroy buildings. These instructions were an example of the Holy Prophet's (S) vision and the efforts he was making to bring about changes and reforms in all walks of life, in a period in Arabia when no scruples were exercised, particularly in war. In response to the news of the march of the Muslim army, Hercules of Rome and the Syrian Ruler sent their best troops to the borders and Shurahbil gathered an army of 100,000 soldiers. In addition to being hopelessly outnumbered, the Muslims were also facing a professional army. Due to their constant wars with Iran, the Romans had become experts in war strategy and tactics. They were also equipped with better weapons and transport. Also, the Romans had the advantage that they were fighting at home while the Muslims were in a foreign land. Tareekh Page

162 Despite being in a weaker position, the Muslim forces gave a heroic account of their valour. Ja'far divided his men into 3 divisions and the armies met at Sharaf near Moota. The battle began with single combats but soon turned into a full scale war. The Muslims fought courageously but soon the differences in number proved too great. Ja'far was surrounded and lost one arm and then the other. Eventually, he was killed with a blow to the head and after him Zayd and then Abdullah were also martyred. By the end of the first day the Muslim army was in disarray and their numbers were severely reduced. As their new commander, the Muslims chose Khalid bin Walid. During the night, Khalid ordered the remaining wings of the Muslim army to change sides with each other, and the sound of the movements of a large number of men convinced the enemy that reinforcements had arrived. On the next day Khalid arranged the Muslim army in such a way as to give an impression that new troops had joined them. These tactics made the enemy hesitate and Khalid took the opportunity to withdraw the Muslim army and return to Madina. The retreat of the Muslims was not well received by some in Madina who said that they should have fought on till the very end. However, given the circumstances, Khalid was right in bringing them back because it would have been pointless to sacrifice the lives of more Muslims. The Holy Prophet (S) was much grieved at the loss of Muslim lives and especially that of his cousin Ja'far. He saw in his dream that Ja'far had been given 2 wings like angels in heaven and since then Ja'far in known as Tayyaar - the one who flies. Just before his death, the Holy Prophet (S) prepared a strong force under Usama bin Zayd, to return to Moota. However, this expedition never got off the ground because of his illness. Although Usama was ready to march, some Muslims, especially Abu Bakr and Umar, were worried that they would be absent from Madina when the Holy Prophet (S) passed away. They wanted to be present to put a stop to the successorship of Imam Ali (A) and put their own plans into action. However, two years later, a powerful Muslim army returned to Syria and conquered the Romans in the battle of Yermuk, bringing a large part of Syria under Islam. Tareekh Page

163 CLASS 7 - LESSON 15 THE BATTLE OF ZATUS SALAASIL From the day the Holy Prophet (S) entered Madina and made it the capital of the Muslims, he set up a network of spies and observers throughout Arabia. These men informed him about the plans of his enemies and allowed him to take precautionary measures. At the times of the Battles of Uhud and Ahzab these spies had proved invaluable to the Holy Prophet (S). In 8 A.H. the intelligence network of the Holy Prophet (S) reported to him that, in the valley of Yaabis, thousands of people were gathering to sign a mutual agreement to make a full-scale attack on Madina. They were willing to lay down their lives to destroy Islam and their main objective was to kill the Holy Prophet (S) or his valiant officer Imam Ali (A). On receipt of the news, the Holy Prophet (S) gathered the Muslims in the mosque and informed them of the danger. A group of men were appointed to counteract the threat and Abu Bakr was nominated as its commander. The small unit left Madina for Yaabis. When they reached the stony valley of Yaabis, they found their way blocked by the men of Bani Salim. The chiefs of the tribe asked Abu Bakr, "What is the purpose of this military expedition?" Abu Bakr replied, "I have been appointed by the Prophet of Allah to present Islam to you and to fight you if you decline to accept it." At that moment, the chiefs displayed the large number of men in their army and this sight unnerved Abu Bakr. He ordered the Muslims to retreat to Madina although they were inclined to put up a good fight. The return of the army disappointed the Holy Prophet (S). He now entrusted the army to Umar. This time the enemies were on the alert and had hidden themselves behind the stones and trees at the entrance to the valley. When the Muslims arrived they were ambushed by the enemy and Umar ordered a retreat. Amr al-aas, a cunning politician who had just become a Muslim, came to the Holy Prophet (S) and said, "War is deceit." He meant that victory in war was not always achieved by strength and valour but could also be achieved by clever planning and deceit. He added, "If I am allowed to lead the soldiers I will achieve victory." Tareekh Page

164 The Holy Prophet (S) accepted this proposal but the cocky Amr was no more successful than the two commanders before him. The successive defeats had demoralised the Muslims. Now the Holy Prophet (S) organised an army once more but this time selected Imam Ali (A) as commander and gave him the battle standard in his hand. Imam Ali (A) marched off at the head of the Muslims, carrying a spear. As he watched him ride off, the Holy Prophet (S) commented, "He is an attacking commander who never flees the battlefield." This statement shows what the Holy Prophet (S) thought of the disgraced earlier commanders. Imam Ali (A) took an entirely different route to Yaabis to avoid being spotted by any scouts of the Bani Salim. He travelled by night and concealed his men by day. When they arrived closer to the valley he ordered the men to rest and refresh themselves. The next morning, after praying the dawn prayers, he led his men up the mountainous land behind the valley. From that point the army descended into the valley. Inspired by the presence of Imam Ali (A), the Muslims proceeded forth in an irresistible tide. They caught the enemy by surprise and caused havoc in their ranks. Before the enemy could organise themselves they were facing the furious onslaught of Imam Ali (A) who overpowered them by quickly killing seven of them. Some more men were killed and the others ran away leaving a large booty behind. The brave and victorious commander returned to Madina and the Holy Prophet (S) came forward to receive him. On seeing the Holy Prophet (S), Imam Ali (A) dismounted immediately in respect. The Holy Prophet (S) patted the back of Imam Ali (A) and said, "O Ali, mount the horse, Allah and His Prophet are pleased with you." At that time the Holy Prophet (S) uttered a famous sentence saying, "O Ali, if I had not been afraid that a group of my followers might say the same thing about you as the Christians say about Prophet Isa (A), I would say something about you that would make people gather the dust of your feet as an article of blessing." The bravery and conduct of Imam Ali (A) was so valuable that Allah revealed Surae Aadiyaat about the event. The Sura contains powerful and stirring oaths in appreciation of the military spirit of the soldiers who took part in the battle. The Holy Qur'an says: In the Name of Allah, the Beneficent, the Most Merciful. By the snorting chargers (of the warriors), whose hooves strike against the rocks and produce sparks, while they run during a raid at dawn, and leave behind a trail of dust that engulfs the enemy. Aadiyaat, 100 : 1-5 Tareekh Page

165 CLASS 7 - LESSON 16 PROPHET ZAKARIYA (A) AND PROPHET YAHYA (A) Prophet Zakariya (A) was sent to the people of Bani Israa'il. He was a descendent of Prophet Ya'qub (A). He was well liked and respected by his people because of his cheerful manner. He was in charge of the mosque of Baytul Muqaddas in Jerusalem, and preached the religion of Allah from there. He guided the people according to the rules laid down in the Tawrat of Prophet Musa (A), who had been the last Rasool (a Prophet who has been given a Book) before him. Prophet Zakariya (A) had also been entrusted to look after Bibi Maryam (A), the mother of Prophet Isa (A). He had provided her with a special chamber in Baytul Muqaddas. Although Bibi Maryam (A) remained in the chamber, busy worshipping Allah, Prophet Zakariya (A) found that she always had fresh fruit in her room. Because he knew that she had no contact with any person, he wondered where the food came from. Bibi Maryam (A) informed him that Allah sent her the fruits every morning and evening, and it was a sign of His Grace. Prophet Zakariya (A) realised that he was the guardian of a very special lady whom Allah had specially chosen for a great honour. Prophet Zakariya (A) had reached the age of 90 years and despite his cheerful and relaxed nature, he was sad that he had no son to succeed him. After hearing Bibi Maryam (A) he pondered on the limitless blessings that Allah bestows on His servants and wondered if he could be blessed with a son despite his old age. The same night he went to pray under the Arch of Sanctuary in Baytul Muqaddas, which was the special place of prayer to Allah. His prayers have been recorded in the Holy Qur'an as follows: (This is) a mention of the mercy of your Lord to His servant Zakariya. When he quietly called his Lord and said, "My Lord! My bones have become feeble, and my hair has turned white with age. Yet I have never been deprived in receiving from you the answer to my prayers. I am afraid of what my kinsmen will do after (my death) and my wife is barren. Lord, grant me a son who will be my heir and the heir of the family of Ya'qub, and make him, O my Lord, one with whom You are well pleased." Maryam, 19 : "Lord grant me by Your Grace, virtuous offspring, You hear all my prayers." When he was standing during prayer in the sanctuary, the angels called him saying, "Allah gives you the glad news of the birth of your son, Yahya, who will be testimony of the Word of Allah. (He will be) honourable and chaste and one of the righteous Prophets." Aale Imran, 3 : 37,38 Tareekh Page

166 The prayers of Prophet Zakariya (A) were answered and he was blessed with a handsome and virtuous son, Yahya (A). Allah bestowed this child with wisdom and knowledge in his infancy and appointed him His Prophet and Messenger. From his childhood, Prophet Yahya (A) worshipped and glorified Allah. Among his qualities mentioned in the Holy Qur'an, is the fact that he was always kind to his parents and never spoke to them harshly. Prophet Yahya (A) is mentioned in the Bible as John the Baptist. Prophet Yahya (A) was well versed in the Divine commandments as laid down in the Tawrat. He used to teach people the religious principles and urged them to stay away from sin. He was particularly serious in discharging his duties as a Prophet and would not hesitate to speak out if he thought that a wrong action was being committed. One day, Prophet Yahya (A) found out that the Emperor of Palestine, Herodotus, wanted to marry his niece, Herodya. He was extremely annoyed, because this sort of marriage was against the religion and had been forbidden in the Tawrat. His views that this marriage should not occur began to spread around the country, and people began to gossip about the king's unlawful relationship with his niece. Herodya wanted to marry the king without delay because she dearly desired to become Queen of Palestine. When she heard of Prophet Yahya's (A) objection to the marriage, she became his deadly enemy. Once when the king was indulging in wine and music, she appeared in front of him in a shameless manner. The king became more infatuated with her than ever, and promised to give her anything she desired. She demanded that Prophet Yahya (A) be killed as soon as possible. The king, who had lost all control of his senses in his love for his niece, issued the order for murdering Prophet Yahya (A). Soon afterwards, the king's courtiers brought Prophet Yahya (A) before the king and brutally murdered him. However, wherever the sacred blood of this noble Prophet of Allah fell, it began to boil. It was suppressed by heaps of sand, but it continued to boil. Finally, a sandhill was erected over it, but the blood still kept on flowing. This miracle only stopped when Bakhtun Nasr invaded Palestine and avenged the innocent blood of Prophet Yahya (A) by putting 17,000 people of Bani Israa'il to death on that sandhill. In his short life Prophet Yahya (A) left behind valuable lessons in Akhlaq for us to follow. Tareekh Page

167 CLASS 7 - LESSON 17 PROPHET DAWOOD (A) The Bani Israa'il, who had been brought out of Egypt by Prophet Musa (A), had settled in the land of Palestine. However, they were constantly engaged in war against the Philistines who finally managed to banish them from their homes. In the last battle, the Sacred Casket containing the original Tablets of the Tawrat was lost, and this greatly demoralised the Bani Israa'il. They spent many gloomy years in exile before they approached Prophet Samuel (A) and asked him to appoint a strong king for them so that they could regain their land. On the command of Allah, Prophet Samuel (A) appointed Taalut (Saul) as their king. The Bani Israa'il protested at this choice, saying that Taalut was a poor and unknown man. However, Prophet Samuel (A) informed them that Taalut had been chosen because of his knowledge, wisdom and strength, and he would undoubtedly lead them to victory. It took Taalut 20 years to relocate the Sacred Casket and once it was restored to the people, they marched to Palestine. The Philistines were led by a fearsome commander, a huge man by the name of Jaalut (Goliath). The sight of Jaalut filled the Bani Israa'il with dread and none dared to fight him. Prophet Dawood (A) was present in the army of Taalut. He was only a young man at the time, and had not come to fight. His job was to attend to his three older brothers who were soldiers, and to bring news of the war back to their father. When Taalut saw that Jaalut had terrified his army, he tried to encourage his men by promising them great rewards if they faced Jaalut. He promised that he would marry his daughter to the man who killed Jaalut. Drawn by the commotion at the battlefront, Prophet Dawood (A) left his post and came to find out what was going on. He had never fought a duel before, but when he saw the scene, he approached Taalut and said, "I am fit to fight this devil because I have killed a tiger and a bear who attacked my father's sheep." The brave words of Prophet Dawood (A) touched Taalut, who dressed him in a coat of armour and warned him to be careful. Before Prophet Dawood (A) approached Jaalut, he removed the heavy armour which was restricting his movement. He stood before the enemy, armed only with a catapult and the staff with which he used to guide his sheep. Tareekh Page

168 Before Jaalut could react to this challenge, Prophet Dawood (A) had shot a stone from his catapult. The stone struck Jaalut's forehead with terrible force and brought him to the ground in a daze. Prophet Dawood (A) then drew Jaalut's heavy sword and cut off his head. The sight of their champion dead crushed the Philistines, who deserted the battlefield in panic. In appreciation of the extraordinary courage of Prophet Dawood (A), Taalut married him to his daughter Mikaal. The Holy Qur'an says: Through Allah's Will, they defeated their enemy. Dawood slew Jaalut and Allah granted him the kingdom and wisdom... Baqarah, 2: 251(Part) Prophet Dawood (A) was made commander-in-chief of Taalut's army and his close friendship to Taalut's son Yunathaan, made him very powerful and popular in the land. After Taalut's death Prophet Dawood (A) became the king. Allah gave him wisdom and the Divine Book, Zaboor (Psalms), which he used to recite in a melodious voice to attract the people to the words of Allah. Prophet Dawood (A) was given many blessings by Allah. When he used to praise Allah, the mountains and the birds would also joined him. Iron was like wax in his hands, and he used to design and mould special, light-weight battle armour made of iron ringlets joined together. By selling these to the army, he earned his livelihood. The Holy Qur'an says: Indeed We granted Dawood a favour, saying, "O Mountains! sing the praise of Allah along with him, and O Birds!, you too." And We made iron soft for him. Saba, 34 : 10 Prophet Dawood (A) used to allocate different duties for each day. He set aside one day for the worship of Allah, one day for hearing people's complaints, one day for giving sermons, one day for rest and so on. On the day set for his rest, Prophet Dawood's (A) guards did not allow anybody to enter his house. On one such day, two angels in human form entered his house from the roof, startling Prophet Dawood (A). The Holy Qur'an says: When they climbed into the prayer room and entered upon Dawood he was frightened of them. They said, "Do not be frightened, the two of us are disputing a wrong that one has done the other. So decide between us with justice and do not act unjustly; and guide us on the straight path. This is my brother. He has 99 ewes and I have but a single ewe, but he says, `Make me the owner of that one also', and he has overcome me in arguing." Saad, 38 : 22,23 Tareekh Page

169 Prophet Dawood (A) heard the complaint and at once he said that the man demanding the only sheep his brother possessed was being unjust. At that moment Prophet Dawood (A) realised that this was a test of Allah and he regretted his hasty decision without demanding proof from the complainant and hearing both sides of the story. He realised that in his position as judge amongst the people, he could not make rash decisions and he turned to Allah, begging His forgiveness for this mistake. The Holy Qur'an says: We forgave him that (lapse) and indeed for him with Us is a closeness and an excellent reward. Saad, 38 : 25 Prophet Dawood (A) ruled wisely for many years and was succeeded by his youngest son, Prophet Sulayman (A). Tareekh Page

170 CLASS 7 - LESSON 18 PROPHET SULAYMAN (A) Prophet Sulayman (A) was the youngest son of Prophet Dawood (A) and inherited him. Allah granted him the greatest kingdom that any king has ever ruled over. He had control over the wind and could use it do direct his throne through the air. Both men and jinn served him faithfully and he could order the birds to carry out his commands by speaking to them in their own language. As a result of these special blessings, Prophet Sulayman's (A) kingdom was very powerful and many countries were under its control. When the army of Prophet Sulayman (A) marched on a mission, it was an awe-inspiring sight. The Holy Qur'an describes one such episode as follows: Sulayman's army consisting of men, jinn and birds were gathered together in his presence in ranks. When they arrived in the valley of the ants, an ant said (to the others), "O ants, enter your dwellings lest you are crushed by Sulayman and his army by mistake." Naml, 27 : 17,18 Prophet Sulayman (A) heard the warning of the chief of the ants and asked it to come forward. He said to it, "Did you think that a Prophet of Allah would ever harm any of His creatures?" The ant replied, "No I did not, but I was worried that when my fellow ants would see the grandeur of your army, they would underestimate their own bounties from Allah and become ungrateful. It is for this reason that I asked them to hide out of sight." One day Prophet Sulayman (A) noticed that his messenger bird, Hud Hud (a Hoopoe bird) was missing. The Holy Qur'an says: And (Sulayman) inspected the birds and said, "How is it that I cannot see Hud Hud. Is he absent? I shall certainly punish him severely or slaughter him unless he has a good reason (for his absence). Naml, 27 : 20,21 It was not long before Hud Hud appeared, saying, "I have been to a country about which you may know nothing. The country is Saba (Sheba) and it is ruled by a woman who has complete control over her people. Her throne is especially grand. However, they all worship the sun and have forsaken Allah." Prophet Sulayman (A) sent a letter to Bilqees, the Queen of Saba, saying, "In the Name of Allah, the Beneficent the Most Merciful. Do not rebel against me and come towards me in submission to Allah." Tareekh Page

171 When Bilqees received the letter, she asked her ministers about their opinion on the matter. They replied that they had powerful armies and they were not afraid to go to war, but the final decision was in her hands. Bilqees wanted to settle the matter peacefully so she sent her messengers to Prophet Sulayman (A) with costly gifts and waited for his reaction. When the representatives of Saba arrived in the kingdom of Prophet Sulayman (A), they were amazed to see the splendour of his buildings and palace. Prophet Sulayman (A) welcomed them and asked for the reply to his letter. When they presented him with the gifts, he impatiently put them aside, and told them, "What are these riches? I have been given such bounties from Allah that are possessed by none. Return to your country and inform your Queen that I am sending such an army towards Saba that no one will be able to withstand." When Bilqees received this message and the report about Prophet Sulayman's (A) power, she decided to submit herself before him and accept his invitation to embrace Islam. When Prophet Sulayman (A) learnt that she was coming to his kingdom, he turned to his people and said, "Who amongst you can bring me the throne of the Queen of Saba before she herself gets here?" One jinn said, "I will bring it before you rise from your place." But Asife Barqiah, who had been taught the special Name of Allah by Prophet Sulayman (A), said, according to the Holy Qur'an: Said he who had some knowledge of the Book, "I will bring it to you before your eye blinks", and when he (Sulayman) saw the throne settle beside him, he said, "This is by the Grace of my Lord so that He may test whether I am grateful or ungrateful... Naml, 27 : 40(Part) In preparation for the arrival of Bilqees, Prophet Sulayman (A) had ordered a palace of glass to be built. Under the glass floors, there was a pool of water with various kinds of fish swimming in it. When Bilqees arrived, he took her to the palace. The Holy Qur'an says: She was told, "Enter the palace."; but when she saw it she thought there was a pool of water and bared her legs. (Sulayman) said, "Indeed this is but a place of glass." (She) said, "My Lord! verily I have been unjust to myself. I submit with Sulayman to Allah, the Lord of the worlds." Naml, 27 : 44 Tareekh Page

172 Bilqees was fooled by the appearance of water and hitched up her dress to her knees to save it from getting wet. When she realised her mistake, she at once understood the subtle point that Prophet Sulayman (A) was making to her. He was showing her that things are not always what they seem, and even if the sun she worshipped was the most powerful force she could see, there was another, more powerful, Force behind it. The intelligent lady understood the message and turned to Allah in repentance and faith. Prophet Sulayman (A) then returned her to Saba and allowed her to rule in his name. Prophet Sulayman (A) ruled over his people with justice for a long time. His power extended across most of the known world. This unique blessing was in response to his prayer which is recorded in the Holy Qur'an: He said, "O my Lord! Forgive me and grant me a kingdom such as shall not befit anyone after me, verily You are the Granter of bounties (without measure). Saad, 38 : 35 Tareekh Page

173 TAREEKH SYLLABUS - CLASS 8 Lesson Topic Date Completed LESSON 1 - THE CONQUEST OF MAKKA - PART 1 [ ] LESSON 2 - THE CONQUEST OF MAKKA - PART 2 [ ] LESSON 3 - THE BATTLE OF HUNAYN [ ] LESSON 4 - THE BATTLE OF TA'IF [ ] LESSON 5 - THE BATTLE OF TABUK [ ] LESSON 6 - THE EVENT OF MUBAHILA - PART 1 [ ] LESSON 7 - THE EVENT OF MUBAHILA - PART 2 [ ] LESSON 8 - A PLOT TO KILL THE PROPHET (S) [ ] LESSON 9 - THE FAREWELL HAJ [ ] LESSON 10 - THE EVENT OF GHADEER [ ] LESSON 11 - THE LAST HOURS OF THE PROPHET (S) [ ] LESSON 12 - THE DEATH AND BURIAL OF THE PROPHET (S) [ ] LESSON 13 - IMAM ALI (A) - PART 1 [ ] LESSON 14 - IMAM ALI (A) - PART 2 [ ] LESSON 15 - IMAM ALI (A) - PART 3 [ ] LESSON 16 - IMAM ALI (A) - PART 4 [ ] LESSON 17 - LADY FATIMA (A) - PART 1 [ ] LESSON 18 - LADY FATIMA (A) - PART 2 [ ] LESSON 19 - IMAM HASAN (A) - PART 1 [ ] LESSON 20 - IMAM HASAN (A) - PART 2 [ ] LESSON 21 - IMAM HUSAIN (A) - PART 1 [ ] LESSON 22 - IMAM HUSAIN (A) - PART 2 [ ] Tareekh Page 8.1

174 TAREEKH 8.1: THE CONQUEST OF MAKKA - PART 1 The treaty of Hudaibiya was signed between the Chiefs of the Quraish of Makka and the Holy Prophet (S), in which they agreed that there would be no fighting between the Muslims and the Quraish for ten years. In the years following the treaty, there was general peace and the Muslims went freely to Makka to perform their pilgrimage in the presence of thousands of idol worshippers who were the enemies of Islam. In the month of Jamadil Awwal of 8 A.H., the Holy Prophet (S) sent 3,000 soldiers to the frontiers of Syria, to punish the Romans for killing unprotected Muslim missionaries in a cruel manner. The Muslims however, did not engage in full battle but retreated after a few attacks. Although very few Muslim lives were lost, the expedition was not as successful as had been expected. When the Quraish heard the news, they thought that the military might of the Muslims had weakened and they got bold and decided to disturb the peaceful situation. Jamadiul Awwal 8 A.H., 3000 soldiers go to the frontiers of Syria to punish Romans for killing unprotected Muslim missionaries The first action of the Quraish was to encourage their friends, the Bani Bakr, to launch an unexpected attack on the people of Bani Khuza'ah, who were the allies of the Muslims and under their protection. The Bani Khuza'ah, who were caught by surprise could not offer much resistance and were killed in their beds and in prayers. The ones who remained alive were made prisoners. Allies of the Quraish were the Bani Bakr Allies of the Muslims were the Bani Khuza ah When the news reached the Holy Prophet (S), he promised to avenge the innocent blood of the Bani Khuza'ah. The Quraish, on hearing that the Muslims were taking this breach of the peace treaty very seriously, began to regret their hasty action. To try and calm things down, they sent Abu Sufyan to Madina with instructions to hide the details of their crimes by all means. Tareekh Page 8.2

175 When Abu Sufyan arrived in Madina, he went straight to the house of his daughter, Umme Habiba, who was the wife of the Holy Prophet (S). When he wanted to sit on a mattress that was used by the Holy Prophet (S), his daughter folded it up. Abu Sufyan asked, "Did you not think that the bedding was suitable for me, or was I not suitable for it?". His daughter replied, "I do not wish that a person who is an unbeliever and Najis should sit on the bedding of the Holy Prophet (S)." The experience at his daughter's house left Abu Sufyan very uneasy but he decide to go to meet the Holy Prophet (S) anyway. When he met him, Abu Sufyan talked unashamedly of strengthening the bond of peace between the Muslims and the Quraish, as if their actions against the allies did not matter. However, the Holy Prophet (S) remained silent, thus showing him that he did not care for the proposal at all. Abu Sufyan realised that he had no chance of changing the mind of the Holy Prophet (S) or stopping the revenge of the Muslims, so he returned to Makka to warn the Quraish. The Holy Prophet (S) decided to use this opportunity to bring Makka under the control of Islam once and for all. However, he wanted to capture this last base of the idol worshippers with as little bloodshed as possible. He planned to move swiftly and secretly to Makka with a huge army. He hoped that when the Makkans would be faced with a powerful army that appeared by surprise, they would lose heart in fighting. According to this plan, the Holy Prophet (S) mobilised the Muslim army on the 10th of Ramadhan 8 A.H., and marched towards Makka with about 10,000 men. When they reached a place called Kadid a few miles from Madina, the Holy Prophet (S) and the Muslims broke their fasts. Then they continued onward towards Makka. Abbas bin Abdul Muttalib, who was the uncle of the Holy Prophet (S), lived in Makka and used to inform the Holy Prophet (S) about the decisions of the Quraish. Although he was a Muslim, he had good relations with the chiefs of the Quraish. While the Holy Prophet (S) was proceeding towards Makka, Abbas left towards Madina and met him at a place called Ju'fah. The presence of Abbas proved very useful in the conquest of Makka. The Muslim army finally stopped to camp a few miles from Makka. The Makkans, who were unaware of the Muslim presence, were shocked when they suddenly saw the hills around Makka light up with hundreds of fires from the Muslim camp. Abu Sufyan and some other chiefs of the Quraish came out of Makka to investigate. He was met by Abbas, who protected him from the swords of the Muslims and guided him to the Holy Prophet's (S) tent. When the Holy Prophet (S) saw him he said, "Has the time not come for you to accept that there is no god but Allah?" Tareekh Page 8.3

176 QUESTION BOX Why were the Quraish so desperate to keep peace with the Prophet (S)? However, Abu Sufyan was not very willing to give up his belief in idols. Seeing him hesitate, Abbas warned him that if he waited for much longer, his life would not be safe. Abu Sufyan realised the danger he was in, and accepted Islam, although in his heart still burned with hatred for the Holy Prophet (S). Now you know The Muslims signed a peace treaty with the Quraish, called the treaty of Hudaibiya which the disbelievers broke. The Quraish did not think the Muslims would take this so seriously and became desperate to maintain peace. Abu Sufyan, the ringleader of the disbelievers, was sent to Madina to cover up the actions of the Quraish. He was humiliated by his daughter who did not let him sit on the mattress of the Holy Prophet (S). The Holy Prophet (S) decided to bring Makka under the control of Islam once and for all and marched towards Makka with 10,000 men. The Quraish in Mecca were scared of the Muslims, particularly when they witnessed their number camped on the hills surrounding Mecca. Abu Sufyan finally accepted Islam out of fear for his life but still had hatred for the Holy Prophet (S) in his heart. MORAL BOX Obedience towards Allah and His Messenger (S) takes precedence over the rights of the parents. The enemies of Islam, who had fought against the Holy Prophet (S) for years, ended up surrendering helplessly, despite their great number and power. Tareekh Page 8.4

177 TAREEKH 8.2: THE CONQUEST OF MAKKA - PART 2 Although the Holy Prophet (S) was well aware that Abu Sufyan had only become a Muslim to save his life, he decided to accept the man's words because it would help to secure the city of Makka without bloodshed. In order to show Abu Sufyan that he did not have any ill feelings against him, the Holy Prophet (S) declared: "Abu Sufyan is authorised to assure the people of Makka that whoever takes refuge within the Masjidul Haraam around the Holy Ka'aba OR lays down his weapons OR stays in his house OR takes refuge in the house of Abu Sufyan will remain safe from the action of the army of Islam." The Holy Prophet (S) wished to show Abu Sufyan the military strength of the Muslim army so that he would tell the rest of the Quraish how useless it would be to try and fight the Muslims. So, Abbas, the uncle of the Holy Prophet (S), detained Abu Sufyan in a narrow valley so they could watch the Muslim army march past. The power and grandeur of the entire Muslim army left Abu Sufyan frightened, and all thoughts of resistance vanished from his mind. The Holy Prophet (S) set him free to return to Makka. When he got there, Abu Sufyan told the Makkans what he had seen and gave them the message of the Holy Prophet (S). He further added that it would be impossible to attack an army so large and well equipped. The morale of the Makkans was completely weakened when they heard the words of Abu Sufyan. The Holy Prophet (S) entered the city of Makka with great dignity riding on his camel al-qaswa. Nobody stood to oppose him. He stopped at the side of the grave of his uncle Abu Talib and pitched his tent at that place. Each unit of the Muslim army entered the city through different gates with no incident except for the unit of Khalid bin Walid. Some people tried to stop him and fighting broke out which was stopped by the Holy Prophet (S). Soon, the entire city of Makka surrendered to the Muslims. Tareekh Page 8.5

178 The Holy Prophet (S) won the hearts of the Makkans by saying that he would take no revenge for their past actions, and that they were all free. He then mounted his camel and proceeded towards the Holy Ka'aba for Tawaaf. During the first round of Tawaaf, he turned towards the three big idols named Hubal, Isaf, and Na'ilah, which had been put above the door of the Holy Ka'ba. He knocked them down with a stick he was carrying and recited the following verse from the Holy Qur'an: Suratul Bani Israil 17 Ayah 81 Say, "Truth has come and falsehood has been banished; and falsehood is certainly doomed to banishment." RESEARCH BOX When else in the future is the whole world expecting to see this verse and who is going to bring it? The Holy Prophet (S) then entered the Holy Ka'aba to clear it of the idols that were in there. He broke many idols himself. Some of them were placed too high for him to reach, so he asked Imam Ali (A) to stand on his shoulders and pull the idols down. Thus, the last traces of idol worship were removed from the Holy Ka'aba and Masjidul Haraam. By now the time for Dhohr prayers had set in. The Holy Prophet (S) asked Bilal to recite the Adhaan. All the Muslims offered their prayers led by the Holy Prophet (S), who then delivered a speech in which he summarised the message of Islam. The entire population of Makka then offered their allegiance to the Holy Prophet (S). Allah had kept the promise he had made to his beloved Prophet (S) when He said in the Holy Qur'an: Suratul Qasas 28 Ayat 85 (O Muhammad,) Allah Who has commanded you to follow the guidance of the Qur'an will certainly return you victoriously to your place of birth. Tareekh Page 8.6

179 Now you know The Holy Prophet (S) accepted Abu Sufyan s words in order to help to secure the city of Makka without bloodshed. Abu Sufyan became frightened at seeing the size of the Muslim army and the morale of the Makkans was completely weakened when they heard his words. Soon, the entire city of Makka surrendered to the Muslims. The Holy Prophet (S) broke the idols that were on the door of the Holy Ka'aba and those that were inside it. He then asked Imam Ali (A) to stand on his shoulders and pull the idols down that were too high for him to reach. MORAL BOX We must prepare for the time when our 12 th Imam reappears so that we are on the side of truth and not on the side of falsehood. If we only accept the rules of Islam out of fear, faith will never truly settle in our hearts. We must take the example of the Holy Prophet (S) and forgive the people who give us trouble or wrong us. Tareekh Page 8.7

180 TAREEKH 8.3: THE BATTLE OF HUNAYN INTRODUCTION: The news of the fall of Makka created great surprise and disturbance among the surrounding tribes. Some of the tribes living around Makka decided to join up and fight the Prophet (S) together. Meanwhile, the Prophet (S) left Makka after having stayed there for fifteen days. He appointed a guide to educate and instruct the people and entrusted the government and administration of the city, as well as the duty of leading prayers in the mosque, to a pious Muslim from Madina. QUESTION BOX If the Holy Prophet (S) left someone in charge when he was out of the city, would he not appoint someone as his successor when he left the world? THE BATTLE: The tribes who had gathered to fight the Muslims waited for them in the hills of Hunayn. The Prophet (S), learning of their intentions, marched towards them riding at the head of a huge force of 12,000 Muslims. The commander of the enemy army sent three spies into the Muslim army to find out their strength. The spies returned with their hearts full of fear at the power of the Muslims. On hearing their bad news, the enemy became demoralised. Their commander knew he was hopelessly outnumbered, so he decided to fight the Muslims by making a surprise attack when they crossed the mountain pass leading into Hunayn. This battle took place in 8 A.H. When the Muslim army arrived at the narrow pass, they were forced to march in small groups. Moreover, they were overconfident because of their huge numbers, and this made them careless. As soon as the Muslims entered the pass, the enemy attacked them from above with stones and arrows. Thereafter, a special group of skilled soldiers came down the mountain side and attacked the Muslims with their swords. The sudden attack broke up the Muslim ranks and they lost their courage. Many of them began to run away from the battle, despite the command of the Prophet (S) to stay and fight. The enemy made the Prophet (S) their chief target, hoping to kill him and finish the war there and then. When Imam Ali (A) realised their intention, he stood next to the Prophet (S) and the enemy could not overcome his skill at combat. A famous warrior by the name of Abu Jundal came out to fight from the enemy side but unfortunately for him, he came up against Imam Ali (A) and soon lay dead. At this time Imam Ali (A) began to actively attack the enemy and struck terror into their hearts. By the time he stopped fighting, 40 enemy soldiers had been killed by him. The Muslims gained courage from this and returned to the battle. Tareekh Page 8.8

181 THE RESULTS: With the return of all the Muslims, the enemy could no longer contain them because the Muslims came upon them from all sides. By the end of the war a further 30 enemy soldiers were killed. QUESTION BOX Can you think of even three enemies that you need to fight in your battlefield? On leaving the battlefield of Hunayn, some unbelievers gathered at Ootas to regroup and fight again. The Prophet (S) sent a large force to deal with them. Eventually the Muslims won this battle, but not before their commander had been killed. They also took a large number of prisoners and war booty. The prisoners included the daughter of the foster mother of the Prophet (S), Halimah Sa'dia. The Prophet (S) received her with great honour and sent her back to her tribe under his own arrangements. In the battles of Hunayn and Ootas, a large number of Muslims were killed in the initial confusion. Overall, it was a victory for the Muslims, because the enemy fled leaving behind 6,000 captives, 24,000 camels, 40,000 sheep and 4,000 Waqih of silver. (One Waqih equals 213 grams approximately.) Allah has referred to this battle in the Holy Qur'an in the following words: Suratul Tawbah 9 Ayat 25 Allah has helped you on many occasions including the day of Hunayn; when you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies), and you turned back in retreat. The Prophet (S) ordered that the entire war booty be transferred to a place called Ja'rana until he returned from Ta'if. Tareekh Page 8.9

182 Now you know Some of the tribes living around Makka were disturbed by the victory of the Muslims and decided to join up and fight the Holy Prophet (S) together. The Holy Prophet (S) appointed a pious Muslim from Madina to educate and instruct the people and entrusted the government and administration of the city to him. Because the enemy was outnumbered, they decided to fight the Muslims by making a surprise attack when they crossed the mountain pass leading into Hunayn. The Muslims were overconfident about their huge number and lost their courage in the attack. Many ran away from the battle, despite the command of the Prophet (S) to stay and fight. Later, Imam Ali (A) helped the Muslims gain courage and they returned to the battle. A second battle then took place at Ootas. Overall, the battles at Hunayn and Ootas were a victory for the Muslims but a large number of Muslims were killed in the initial confusion. MORAL BOX There are some people who run away from difficult tests, whilst some stay and defend with their sword what will our position be when the 12 th Imam arrives? The size of an army is not the most important factor that decides victory help and victory comes from Allah (SWT). Tareekh Page

183 TAREEKH 8.4: THE BATTLE OF TA'IF INTRODUCTION: Ta'if is one of the fertile country towns of Arabia. It is situated to the south-east of Makka. On account of its fine weather, gardens and palm groves, the town of Ta'if was the centre of a group of people who led very comfortable lives. This town was inhabited by the Bani Saqeef who were one of the most powerful and popular tribes of the Arabs. The Bani Saqeef were amongst the people who fought against Islam in the battle of Hunayn. After suffering a defeat in this battle, they took refuge in a strong fort in their own town. In order to complete the victory after the battle, the Prophet (S) sent some men to pursue the Bani Hawaazan in Ootas while he marched with the rest of the army to Ta'if. THE BATTLE: PLAN 1 The fort of Ta'if was situated at a great height and had very strong walls, and its watch towers fully controlled the outside area. The army of Islam proceeded to surround the fort, RESULT It had not yet been completely encircled when the enemies attacked with a shower of arrows and killed some Muslims. PLAN 2 Salman Farsi suggested to the Prophet (S) that the fort of the enemy might be stoned by means of large catapults. The Muslim soldiers erected a catapult and stoned the interior and towers of the fort for about 20 days. RESULT - The enemies continued to shoot arrows and thereby inflicted injuries to the soldiers of Islam. PLAN 3 - In order to make the enemy surrender, it was necessary to attack it from all sides. A military vehicle was made of wood and was covered with thick leather. Strong soldiers took their places inside it and pushed it towards the fort and began making holes in the wall under its cover. RESULT - The enemies threw melted iron on top of the vehicle and burnt the roof covering. The Muslim soldiers became exposed to enemy arrows and so this tactic had to be abandoned. Tareekh Page

184 PLAN 4 - The Bani Saqeef were rich and possessed a large number of slaves. In order to get information about the state of affairs inside the fort and to assess the strength of the enemy, the Prophet (S) announced that those slaves who came out of the fort and took refuge with the army of Islam, would become free. RESULT - This message proved effective to some extent and about 20 slaves escaped from the fort very skilfully and joined the Muslims. From them, it was learnt that those within the fort were not prepared to surrender at any cost, and even if the siege continued for one year they would not be faced with any shortage of food and provisions. THE FINAL DECISION: The Prophet (S) decided that the conquest of the fort would require further activity and patience, and he did not wish to prolong the war for several reasons. These were: 1. The siege of the fort had already resulted in the deaths of 13 Muslims. The Prophet (S) did not want more Muslims to be killed. 2. The Muslim army was becoming restless at the lack of results and wanted to receive their share of booty from the battles of Hunayn and Ootas. 3. The month of Shawwal was coming to an end and the month of Zilqad was approaching. This is one of the four months during which war is forbidden. 4. The Haj season was near and the Prophet (S) wanted to take advantage of it as it was the best occasion to spread Islam further. Keeping all these matters in mind, the Prophet (S) gave up the siege of Ta'if and proceeded along with his soldiers to distribute the war booty in Ja'rana. In the distribution of the booty, the Prophet (S) gave larger shares to the newly converted Muslims. From his own share, he gave big gifts to the chiefs of Quraish. Such people are known as Mu'allafatul Qulub (those whose hearts are encouraged towards Islam.) This gesture of the Prophet (S) made the new converts come closer to Islam, but upset the older Muslims, especially the Ansar. The Prophet (S) came to learn of their disappointment and addressed them as follows, "O group of Ansar! Why have you been grieved because I have given some small property to the Quraish so that they may become steadfast in Islam, when I have given over Islam to you? Are you not satisfied that while others take away camels and sheep, you shall take away the Prophet with you? By Allah! If all other people go one way and the Ansar go the other way, I will choose the way of the Ansar." Then he called for Allah's blessing for the Ansar and their children. The words of the Prophet (S) made the Ansar weep with shame and they said, "O Prophet of Allah! We are content with our share." Tareekh Page

185 QUESTION BOX What does this show about the mentality of the Ansar? Can you think of a time when you might have been in the same situation as the Ansar? How di you react? ANOTHER VICTORY FOR ISLAM: While he was still in Ja'rana, the Prophet (S) was approached by the Bani Hawaazan who surrendered to the Muslims and requested the release of their relatives. The Prophet (S) released all the prisoners who had fallen in his share and the share of the other members of Bani Hashim. When they heard of his action, all the Muslims did the same. In this way about 6,000 prisoners were released. On the 18th of Zilqad 8 A.H. the Prophet (S) performed Umrah and then left for Madina after appointing a deputy in Makka. On his way to back to Madina, he paid a visit to the grave of his mother in Abwa. The Prophet (S) arrived back in Madina on the 1st of Zilhaj, having been away for three months. Tareekh Page

186 Now you know The Bani Saqeef fought against the Muslims in the battle of Hunayn and lived in Ta if, a fertile town south-east of Makka. PLAN 1 The Muslims tried to surround the fort but enemy responded with shower of arrows. PLAN 2 Salman Farsi suggested to stone the fort using catapults but he enemies continued to shoot arrows and thereby inflicted injuries to the soldiers of Islam. PLAN 3 The Muslims tried to make a hole in the wall using a military vehicle but the enemies threw melted iron on top of the vehicle and burnt the roof covering. PLAN 4 - The Prophet (S) announced that those slaves who came out of the fort and took refuge with the army of Islam, would become free. It was learnt that those within the fort were not prepared to surrender at any cost. The Prophet (S) decided that the conquest of the fort would require further activity and patience, and he did not wish to prolong the war. In the distribution of the booty, the Prophet (S) gave larger shares to the newly converted Muslims. From his own share, he gave big gifts to the chiefs of Quraish. The Prophet (S) came to learn of the disappointment of the Ansar and told them that while others had camels and sheep, they had the Prophet (S). While the Prophet (S) was still in Ja'rana, the Bani Hawaazan surrendered to the Muslims and requested the release of their relatives. In total, about 6,000 prisoners were released. MORAL BOX There are some who fight in the way of Allah (s.w.t.) for material gains instead of striving for His pleasure. Wealth and property should not distract us indeed the best gift is Islam itself. Like the Muslims army, if we are at first unsuccessful, we should keep trying to achieve our goals. The Prophet (s.a.w.w) won the heart of people using compassion, particularly when he released the captives. His mercy induced those around him to also act compassionately. Tareekh Page

187 TAREEKH 8.5: THE BATTLE OF TABUK The expanding power of the Muslims across Arabia worried the neighbouring non- Muslim rulers. One such ruler was the Kaiser of Rome, King of Byzantine. When he saw that the government of Makka had fallen and the chiefs of the Quraish had become Muslims, he felt that his own empire was under threat. Therefore, in 9 A.H., he decided to launch a surprise attack on the Muslims. Syria was one of the colonies of the Roman Empire and its capital was Constantinople. The people were Christians and took orders directly from the Kaiser. On the road leading from Hijr to Damascus there was a strong fort called Tabuk. The Kaiser sent out an army of 4,000 mounted soldiers equipped with the latest armour and weapons to fight the Muslims. The Roman army decided to camp at the fort and await further orders. When the trade caravans returned to Arabia from Syria, they informed the Prophet (S) that the Romans were gathering an army at the borders of Syria. The Prophet (S) realised that the threat to the Muslim state would have to be stopped, so he sent messages to Makka and around Madina asking the Muslims to come to fight in the path of Allah. WHAT DIFFERENT WAYS DID THE HOLY PROPHET (S.A.W.W) SHOW THE MUSLIMS TO FIGHT THIS BATTLE? FINANCIALLY: He asked the rich people to provide for the expense of war by paying Zakaat. PHYSICALLY: At the call of the Prophet (S), 30,000 Muslims gathered near Madina, ready to participate in battle. 10,000 of these men were mounted soldiers, while the rest were infantry men. QUESTION: CAN YOU THINK OF OTHER WAYS OF PROMOTING / PROTECTING ISLAM? At that time it was extremely hot in Madina. A hypocrite leader called Abdullah bin Ubayy started weakening the spirit of some Muslims by warning them of the great strength of the enemy and the difficulty of marching the long distance to Tabuk in the terrible heat. With his words this hypocrite managed to change the minds of some members of his own tribe, the Khazraj. Tareekh Page

188 The following verse of the Holy Qur'an was revealed at this time. Suratul Tawbah Ayat 81 They did not wish to strive in Allah's way with their wealth and their selves; and they said (to the others), "Do not go in the heat". Say (O Muhammad), "The fire of Hell is fiercer in heat"; if only they could understand. The day of departure of the Muslim army arrived, and the Prophet (S) addressed the soldiers to strengthen their morale. Then the army marched out of Madina towards Tabuk. The Commander of the Faithful, Imam Ali (A), had always been in the front of every Islamic battle. However, in the Battle of Tabuk, he stayed back in Madina on the orders of the Prophet (S) himself. The Prophet (S) knew that Tabuk was the farthest place that he had travelled for battle, and that there was a strong chance that anti-islamic groups might create disturbance in Madina in his absence. Although he had appointed Muhammad bin Maslamah to act as his representative, he also left Imam Ali (A) in Madina to discourage any mischief makers. The people who had decided to cause trouble in the absence of the Prophet (S), were dismayed at the presence of Imam Ali (A), who was constantly alert. To get Imam Ali (A) out of Madina, they started a rumour that the Prophet (S) was not happy with him and that was why he had left him behind. In order to clarify the position Imam Ali (A) followed the Prophet (S) and met him at a place called Jaraf. When the Prophet (S) heard what the hypocrites were saying in Madina, he uttered a very famous statement that is clear proof of the right of Caliphate of Imam Ali (A). He said, "O my brother! Return to Madina, because no one is more suited to preserve the dignity and position of Madina than myself and you. Don't you feel happy when I say that your relationship with me is similar to the one between Haroon (A) and Musa (A), except that no Prophet will come after me? Just as Prophet Haroon (A) was the immediate successor of Prophet Musa (A), you are my successor and Caliph after me." Tareekh Page

189 The journey of the Muslim army was filled with difficulties and the weather was extremely hot. At one point they ran out of water but there was a heavy shower of rain that brought relief to the advancing army. Finally, the Muslims reached Tabuk but the Romans had already retreated when they received news of the size and strength of the Muslim forces. The Prophet (S) stayed in Tabuk for 20 days and when the enemy did not come back, he decided to return to Madina. The journey to Tabuk was not wasted because the Prophet (S) managed to get most of the surrounding chiefs to accept Islam while the others agreed to pay tax to the Muslim state in return for protection. Furthermore, the Romans changed their mind about ever disturbing Muslim territories after having seen the might of the Muslim army. On the way back, the Prophet (S) passed the valley of Uqba through a narrow hilly road with steep slopes on either side. Huzayfa bin Yamani and Ammar Yasir were helping the Prophet (S) to ensure his safe passage, when suddenly there was some lightning. In the flash of light the Prophet (S) and Huzayfa saw a group of people who were waiting to push the Prophet (S) down the slope. When they were seen, the people ran away. Although their faces were masked, the Prophet (S) told Huzayfa each and every one's identity and asked him never to reveal this knowledge. The Prophet (S) did not want revenge on these people in case he was accused of killing the people who had helped him to secure power. Since then, Huzayfa was always known as "Keeper of the Holy Prophet's (S) secret." Tareekh Page

190 TAREEKH 8.6: THE EVENT OF MUBAHILA - PART 1 In the early days of Islam, Najran was a large centre of people who had changed from idol worship to Christianity. The Prophet (S) had sent letters to the heads of different countries inviting them to Islam. One such letter was addressed to the Christians of Najran. It read as follows: "In the Name of the God of Ibrahim, Ishaaq and Ya'qub. This letter is from Muhammad, the Prophet and Messenger of Allah to the Asqaf (Bishop) of Najran. Praise be to the God of Ibrahim, Ishaaq and Ya'qub. I invite you to worship Allah instead of (His) servants. I invite you to come out of the rule of the servants of Allah and into the rule of Allah Himself. If you do not accept my invitation, then you should (at least) pay Jizya (tax) to the Islamic State (so that your lives and properties may be protected), otherwise you are warned of a danger." By using the names of the ancient Prophets (A), the Prophet (S) wanted to let the Christians of Najran know that the belief in One God he was teaching was the same as that preached by the previous Prophets Ibrahim, Ishaaq and Ya'qub (A), in whom they also believed. It is also mentioned that the Prophet (S) included the following verse of the Holy Qur'an in the letter: Suratul Ali Imran Ayat 6 Say, (O Muhammad), "O people of the Book (Bible), come to an agreement between us and you; that we shall worship none but Allah, and that we shall claim no partner to Him, and that none of us shall take others for lords besides Allah." And if they turn away, then say, "Bear witness that we are Muslims (those who have surrendered to Allah).". Tareekh Page

191 When this message was delivered to Abu Haris, who was the Asqaf and leader of the Church, he read it carefully and then appointed a committee of some religious and wise people to decide on the matter. One of them, who was an experienced and intelligent person, advised that a group representing the people of Najran should go to Madina to study the claim of Prophethood by the Prophet (S). 60 people, considered to be the most wise and knowledgeable from the people of Najran, were elected. They were led by three of their religious men. The group arrived in Madina and entered the mosque wearing silken clothes, golden rings and crosses around their necks. On seeing them dressed in this fashion, the Prophet (S) was disturbed and he ignored them. They realised that something was wrong but were unsure as to what to do. On the advice of Imam Ali (A) the delegation of Najran changed their style of dress to simple clothes and removed their ornaments. They then returned to the Prophet (S) who received them with a warm welcome. Before they entered into a discussion, they requested for permission to say their prayers and this was granted. They were put in one part of the mosque where the could pray with ease and comfort. Then the following conversation took place: The Prophet (S): I invite you towards the belief of Tawhid and the worship of One God and submission to His will. (Then he recited verse 64 of Surah Ale Imran.) Christians Fathers: If Islam means faith in the One God of the Universe, we already believe in Him and follow His Commands. The Prophet (S): Islam has a few signs and some of your actions show that you have not accepted true Islam. How do you claim worship of One God when you worship the cross and do not abstain from eating pork and believe that God has a son? A Christian Father: Certainly he [Isa (A)] was the son of God because his mother Mary [Maryam (A)] had given birth to him without marrying anyone in this world. Therefore obviously his father is the God of this Universe. We also believe in Jesus [Isa (A)] as God because he used to bring the dead back to life, cure the sick and create birds from clay and make them fly. All this points to the fact that he is God. The Prophet (S): No, he was the servant and creature of God, and placed in the womb of his mother Maryam (A). All his power and strength was granted to him by God. Tareekh Page

192 At this time, angel Jibraeel (A) brought the following verse of the Holy Qur'an from Allah Suratul Ali Imran Ayat 59 Surely the example of Isa to Allah is like that of Adam; He created him from dust, and then said to him, "Be!" and he was This meant that if Isa (A) could be called the son of God because of the fact he was born without a father, then Adam (A) deserved this title more, because he was born without a father or mother. The Christian Fathers could not reply to this argument but they continued to argue out of obstinacy. Then the following verse of the Holy Qur'an was revealed: Suratul Ali Imran Ayat 61 And whoever argues with you in this matter after what has come to you of knowledge, then say, "Come, let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us humbly pray (to our Lord) and invoke the curse of Allah upon the liars The Prophet (S) produced this verse before the Christians and declared the challenge of "Mubahila", which means to curse one another. The Christians consulted each other and announced their acceptance of the challenge. Then they returned to their camp. Tareekh Page

193 TAREEKH 8.7: THE EVENT OF MUBAHILA - PART 2 When the Christians of Najran returned to their tents after accepting the challenge of Mubahila, their leader advised them in these words: "Tomorrow if Muhammad comes out of his house with the members of his family, then you should never agree to Mubahila. But if he brings his companions, then you need not fear at all and you should certainly go for to Mubahila." He knew that the Mubahila was a question of life and death for both the sides, including their family members. If the Prophet (S) had the slightest doubt in the truth of the message of Islam, he would not have given the challenge of Mubahila to the Christians. If he had the slightest fear of the curse affecting him and the close members of his family, he would not have considered coming out with them to face the Christians. It was agreed between the two parties that the contest would take place the next day in the open desert outside the city of Madina. On the 24th of Zilhaj 9 A.H., the Prophet (S) came out for Mubahila. He held Imam Husain (A) in his arms and he held Imam Hasan (A) by his hand. Lady Fatimah (A) came behind him, while behind her came Imam Ali (A). The Prophet (S) said to them, "when I pray you should say Ameen." In obedience to the verse of Mubahila sent by Allah, the Prophet (S) had brought Imam Hasan (A) and Imam Husain (A) as his "sons", Lady Fatima (A) as his "women" and Imam Ali (A) as his "self". The Christian Fathers, on seeing the beautiful and shining faces in front of them became spellbound. Their hearts trembled and they began to shake on seeing the power radiating from Ahlul Bayt (A). Their leader asked someone, "who are these persons, who have come with Muhammad?" The man told him the names and their relationship with the Prophet (S). He could hold his patience no longer and he cried out, "by God, I am seeing such faces that if they were to pray to God to move the mountain, God Almighty would move the mountain for them. Oh you people of Najran, if you contest with Muhammad in this prayer of invoking curses on the liars, then I warn you that all of you will be destroyed and not a single soul will remain on this earth. I feel that it would be better to surrender to them and obey them." When the Prophet (S) heard these words he remarked, "by God, had the Christians of Najran contested with us, they would have been transformed into monkeys and swines. Fire would have rained over them." Tareekh Page

194 When the Christian Fathers backed away from Mubahila, the Prophet (S) gave them two choices; either to accept Islam or agree to come to terms. The Christians would not agree to accept Islam and therefore a treaty was signed on the following terms: 1. Every year, the Christians of Najran would give to the Islamic Government two thousand pieces of clothing, the cost of which would be forty dirhams each. 2. They would also provide 30 horses, 30 camels, 30 battle armours and 30 spears, temporarily to the Muslim army, if the Prophet (S) needed these in any war. The treaty was dictated by the Prophet (S), written by Imam Ali (A) and had the signatures of four companions of the Prophet (S) as witnesses. In addition to the above, the treaty also had the following words: "... The people of Najran will remain under the protection of Allah and His Prophet Muhammad (S). Their lives, their religion, their lands and property, will all remain safe and it will be the responsibility of Allah and His Prophet (S) to protect them. This treaty holds good for all people of Najran, whether they are present here or not, whether they are members of the tribe or dependent upon them, whether they are slaves or servants. No change will be made in their rights or privileges..." One of the important conditions agreed in this treaty was that the people of Najran would not deal in usury (interest taking) of any sort, otherwise the Prophet (S) would not remain bound by the treaty with them. After the Christian returned home, a few respectable persons from Najran came to Madina and willingly accepted Islam and became true Muslims. The event of Mubahila is an extremely important part of history because it shows how close the Ahlul Bayt were to the Prophet (S) and Allah. Imam Ali (A) used to be called the "Soul of the Prophet" after the event, because the Prophet (S) took him to the field of Mubahila as his soul. Tareekh Page

195 TAREEKH 8.8: A PLOT TO KILL THE PROPHET (S) In 9 A.H., during the Haj season, the Prophet (S) asked Imam Ali (A) to read out an official declaration to the people. This event took place at Mina, and the message stated that Allah and the Prophet (S) were disgusted with the practice of idol worship and would not tolerate it any more. The idol worshippers were told that they had four months in which to decide to embrace Islam or to get ready for total war. This message had a very deep and quick effect. Those tribes who had remained stubborn and continued with their evil habits and foolish superstitions and beliefs now began to change their thoughts. Many tribes sent their representatives to have discussions with the Prophet (S) at his headquarters in Madina. Even before the four months deadline had passed, the entire Arabia came under the banner of Islam and not a single idol temple, idol or idol worshipper remained in it. People of Yemen, Bahrain and Yamamah also embraced Islam. Despite the fact that nobody dared to openly challenge the authority of the Prophet (S), there were many hypocrites who waited for a chance to do him and Islam harm. The chiefs of the Bani Aamir tribe were widely known for their obstinacy and mischief. Two of their chiefs named Aamir and Arbad decided to go to Madina at the head of a delegation. Under the excuse of becoming Muslims, they wanted to somehow try to kill the Prophet (S). Their plan was that while one of them engaged the Prophet (S) in conversation, the other would attack him and kill him. The other members of the delegation, who were not aware of these evil plans, expressed their belief in Islam and the Prophet (S). However, Aamir did not mention anything about Islam but kept on asking the Holy Prophet (S) for a private discussion. The Prophet (S) replied that it would not be possible to meet him alone until he became a Muslim. When Aamir looked over to Arbad for support, he found him curiously calm, as if he had forgotten the whole plan. The truth was that when Arbad had tried to draw his sword he was filled with terror and awe at the presence and personality of the Prophet (S). He was frozen in his place and quite useless to Aamir. At last despairing of any help from Arbad, Aamir stood up and declared his enmity for the Prophet (S) and threatened to fill Madina with an army. The Prophet (S) could have destroyed the men if he wished, but instead he only prayed to Allah to protect him and the Muslims from their mischief. These prayers were soon answered because Aamir contracted a horrible disease on his journey home, while Arbad was struck by lightning on his way and burnt to death. Thus, Allah protected the Prophet (S) from his enemies and gave him a chance to taste the fruits of his efforts after all his difficult years of preaching the religion of Islam. In just twenty years, the religion that had the entire Arabia against it, was now the official religion. It was indeed a time of great satisfaction for the Prophet (S). Tareekh Page

196 TAREEKH 8.9: THE FAREWELL HAJ Since the time when Prophet Ibrahim (A) had built the Holy Ka aba, it had been a place of worship. Over the years, this worship had deteriorated into strange and undesirable practices. People used to dance naked around the Holy Ka aba, and they had installed idols inside it. Even after the conquest of Makka by the Muslims, when these idols were broken, the people did not know how to perform the Haj ceremonies properly. For this reason, Allah commanded the Prophet (S) to participate personally in the Haj in 10 A.H., so that the people would remain in no doubt as to how it should be performed. He could also use the opportunity to practically demonstrate the obligatory actions (Wajibaat) and discard the old and undesirable practices. He could also instruct the people about the boundaries of Mina and Arafat and teach them about the times of departure from these places. With these purposes in mind, the Prophet (S) made arrangements to undertake the journey. In the eleventh Islamic month of Zilqad he announced that he was going to perform the Haj that year. This news caused great interest amongst the Muslims and thousands gathered outside Madina awaiting his departure. The Prophet (S) proceeded toward Makka on the 28th of Zilqad 10 A.H. He took with him 60 animals for sacrifice. At the mosque of Shajarah, he put on his Ehram, which consisted of two plain sheets of cloth. While putting on the Ehram he recited the well known prayer that begins with "Labbayk", which is a reply to the call of Prophet Ibrahim (A). He continued this until he reached Makka, where he discontinued the recital. In Makka, the Prophet (S) proceeded straight to the Holy Mosque, Masjidul Haraam, entering it through the gate of Bani Shaybah. Here he began to glorify Allah and sought blessings for Prophet Ibrahim (A). During Tawaaf, he first stood opposite the Black Stone, and then went round the Holy Ka ba seven times. Thereafter he stood behind Maqame Ibrahim (A) and offered two raka'ats of prayers of Tawaaf. After that he began the Sa'i, which is the walking between the hills of Safa and Marwah seven times. He began his Sa'i at the hill of Safa and finished at Marwah. The Prophet (S) then turned to the pilgrims and said, "Those who have not brought animals to sacrifice should come out of the state of Ehram and perform Taqseer, the shortening of hair or nails. They should treat whatever they have already performed to be Umrah and then wear the Ehram for Haj. However, I and some others who have brought animals for sacrifice shall remain in the condition of Ehram till we have slaughtered the animals in Mina." Tareekh Page

197 During this time Imam Ali (A) joined the Prophet (S) in Makka from Yemen. He entered Makka with his soldiers and brought with him the pieces of cloth which were paid by the people of Najran as tribute. He had also brought some animals for sacrifice and thus remained in Ehram. After the Umrah was over the Prophet (S) awaited the time of Haj. He did not stay at anyone's house in Makka but pitched his tent outside the city. On the 8th of Zilhaj the Prophet (S) proceeded to Arafat via Mina and stayed at Mina till sunrise on the 9th of Zilhaj. Then he mounted his camel and came to Arafat. While he was still mounted on his camel, he stopped at a place called Numrah and delivered his famous and historical speech to the thousands of people who had gathered. The Prophet (S) addressed the people and went through a summary of his teachings to them. He repeated all the major and minor elements of Islamic principles so that there could be no doubt left in their minds. When he finished he offered his noon and afternoon prayers with 100,000 men. The Prophet (S) stayed in Arafat on the 9th of Zilhaj till the sunset and before the darkness spread, he left for Muzdalifah and spent a part of the night there. He then spent the time between dawn and sunrise in Mash'ar. On the 10th of Zilhaj he proceeded to Mina and performed the ceremonies of Rami-i Jamaraat (stoning the pillars), sacrifice and TaqsIr. Thereafter he proceeded to Makka to perform the final Tawaaf and instructed the people about the closing ceremonies of the Haj. This Haj is known as Hijjatul Wida (the Farewell Haj) because it was the last Haj that the Prophet (S) performed in his life. During this Haj he practically explained every feature of the ceremony, so that there could be no confusion later. The Prophet (S) was preparing the ground for his departure as he knew that very little time was left for him on earth and soon Allah would call him away to Himself. Tareekh Page

198 TAREEKH 8.10: THE EVENT OF GHADEER When the ceremonies of the Haj were over, the Prophet (S) departed from Makka for Madina on the 14th of Zilhaj. When he reached Rabigh, a place 3 miles from Ju'fah, the angel Jibraeel (A) revealed the following verse to him: Suratul Maidah Ayat 67 O Messenger! Convey what has been revealed to you from your Lord, and if you do not, it would be as though you have not conveyed His message (at all). Allah will protect you from the people. In obedience to this very important command, the Prophet (S) stopped immediately. He gave instructions for an area to be cleared and a pulpit to be made from the saddles of camels. He asked Bilal, who had a loud voice, to call back the people who had gone further and to attract the attention of those who were behind. The people all gathered at the place which was known as Ghadeer Khum (The pond of Khum). It was noon time and very hot. The Prophet (S) led the congregational prayers and then stood on the pulpit so that all the people could see him. He then gave a sermon, part of which is reproduced below. "All praise is due to Allah Who is the Creator and Lord of all the Universe. It is the duty of everyone to offer Him thanks in comfort as well as in difficult times. I bear witness that I am His servant and creature while He is my Master and Lord. I convey to the people all that He reveals to me for their guidance. I have been commanded by Allah to tell you that I will soon be taken away from your midst. O People! I am leaving behind two valuable legacies, the Book of Allah and my progeny, the Ahlul Bayt (A). Never shall they separate from one another until they reach me in Heaven at the fountain of Kawthar. As long as you will stay with both my legacies, you will never be led astray after me. Do not lag too far behind them and do not walk ahead of them, for in either event you will go astray. O People! Allah is my Mawla (Master) and I am the Mawla of the believers." Tareekh Page

199 The Prophet (S) then asked the listeners, "O People! Am I not a greater authority (Mawla) over you then your own souls?" All the people replied with one voice, "Yes! O Prophet of Allah." Then the Prophet (S) bent down and lifted up Imam Ali (A) with his hands, showing him to the crowds on all sides of the pulpit and proclaimed, "Man Kuntu Mawlahu, fa Hadha Aliyyun Mawlah. (Of whomsoever I am the Master (Mawla), this Ali is also his Master)". So saying, the Prophet (S) raised his hands towards the heavens and prayed, "O Allah, love those who will love Ali, despise those who will not support him, and reject those who will reject him." Announcing this thrice, he got down from the raised platform. At this time the angel Jibraeel (A) descended with the following verse: Suratul Maidah Ayat 3 This day I have perfected your religion for you and completed My favours to you, and have chosen for you the religion Islam. The Prophet (S) thanked Allah for His favour and then asked Imam Ali (A) to sit in a tent so that the people could shake hands with him and congratulate him. Amongst the first people to congratulate Imam Ali (A) on his appointment were Abu Bakr and Umar. Strangely, they were also the first to deny his rights after the Prophet (S) died. After the formalities regarding the successorship of Imam Ali (A) were completed, the people began to leave for their homes. At Ju'fah, those who had come from Syria and Egypt split from the main caravan, as did the people from Yemen and Hazramaut. However, 10,000 Muslims accompanied the Prophet (S) to Madina, where they arrived just before the start of 10 A.H. The detailed events of this day are recorded in most books of history of Muslims, by both Shia and non-shia historians. Although there can be no doubt that Imam Ali (A) was chosen to be the next leader of all the Muslims on this important day, many Muslims ignored this command after the death of the Prophet (S). While Imam Ali (A) was busy arranging his funeral, they chose their own leaders who had no right or qualifications to lead them. The day of Ghadeer is one of the most important landmarks in our history and the Shia throughout the world joyfully celebrate the day of 18th Zilhaj as 'Eide Ghadeer. Tareekh Page

200 TAREEKH 8.11: THE LAST HOURS OF THE PROPHET (S) The Prophet (S) returned from the Farewell Haj at the end of the month of Zilhaj of 10 A.H. After passing the one month of Muharram, he fell ill at the beginning of Safar 11 A.H. At that time, news was received that the Romans to the north west of Arabia were preparing to attack the Muslim capital of Madina. The Prophet (S) reacted to this dangerous situation by ordering the mobilisation of a huge Muslim army under the command of Usama bin Zayd. He specifically ordered all the Muhajir who had migrated with him to Madina to participate in the battle, except for Imam Ali (A). To arouse the morale of the Muslims the Prophet (S) tied the banner for Usama with his own hands and then instructed him, "Fight in the name of Allah and in His path. Fight the enemy early in the morning, and cover the distance to that place so quickly that you reach them before they are aware of your march." Usama fixed his camp at Jurf, 3 miles outside Madina, so that the Muslim soldiers could gather there ready for the expedition. Usama was a young man of 20 years and the son of Zayd, who was a freed slave. The people of Madina protested that they did not want to follow such a young commander. When the Prophet (S) heard of the reluctance of the Muslims, he warned them that whoever kept back from Usama's army in spite of his clear orders, would earn the Curse of Allah. Even then, the companions of the Prophet (S) did not proceed, using his illness as an excuse to remain in Madina. As time passed, the condition of the Prophet (S) grew worse and ultimately the expedition of Usama never materialised. The expedition to Syria under Usama shows that the Prophet (S) had two things in mind. Firstly, he wanted to teach the people that age was not important in the distribution of responsibility and power, and the criteria for leadership were personality and ability. This valuable lesson was ignored in the following months by Abu Bakr and Umar, who denied the rights of Imam Ali (A) on the grounds that he was too young to lead the people. The second interesting point is the insistence of the Prophet (S) that Imam Ali (A) remain behind while other prominent Muslims should accompany Usama. This was to keep the biggest hypocrites out of Madina so that Imam Ali (A) could take over his appointment as Caliph without interference. However, the hypocrites were aware of the plan of the Prophet (S) and used his weak condition as an excuse to disobey him. They wanted to make certain that they were in Madina at the time of his death so that the could plot to steal the Caliphate from Imam Ali (A). Tareekh Page

201 History shows that Abu Bakr, Umar and others managed to do exactly as they planned. The Prophet (S) fell seriously ill while he was living in the house of his wife Maimoona. It was decided that he would stay at the house of his wife Ayesha where everyone could come to meet him. The Prophet (S) was well aware of the plan by the people to deny the right of Imam Ali (A). When his fever took a turn for the worse, he knew that he did not have much time left. He requested the companions around him to bring some paper and a pen so that he could dictate a will for the guidance of the people. Umar, who at once realised that his plans would not succeed if the Prophet (S) left a written document, protested by saying that the Prophet (S) was out of his mind due to the fever and did not know what he was saying. He stated that the Holy Qur'an was enough for them and that there was no need for a will. Other companions disagreed and there was a loud commotion as they argued. As the voices grew louder, the Prophet (S) felt disturbed and indicated that all of them should leave. It is important for us to realise that this one action of the accursed Umar caused an eternal division between the Muslims and he is responsible for the thousands of deaths that have resulted from conflicts between the Shia and the Sunnis over the centuries. As the life of the Prophet (S) slipped away, his dear family were around him all the time. Lady Fatima (A) could not bear the thought of the loss of her beloved father and tears fell continuously from her eyes. The Prophet (S) gently asked her not to weep and then whispered something in her ear that made her stop crying and smile. When she was asked about it later by Ayesha, Lady Fatima (A) said that her father had told her not to worry because she would be the first after him to leave the world and join him. The Prophet (S) said his farewell to his companions and kept on reminding them to follow the Holy Qur'an, and not to abandon the Ahlul Bayt, who would guide them on the right path of virtue and truth. He then called his grandsons and hugged them warmly. With tears in his eyes, he kissed Imam Hasan (A) on the mouth and Imam Husain (A) on the neck. When asked about this he said that one of his grandsons would be given poison to drink while the other would have his neck cut. As the condition of the Prophet (S) worsened, the whole of Madina was immersed in grief, sorrowful at the thought of losing the beloved Prophet of Allah, who had taught them everything about the true path to salvation. Tareekh Page

202 TAREEKH 8.12: THE DEATH AND BURIAL OF THE PROPHET (S) During the last moments of his life, the Prophet (S) opened his eyes and asked for his brother to be called. Ayesha called her father Abu Bakr, but when the Prophet (S) saw him he placed his head back on his pillow and repeated that his brother should be called for. Hafsa, another wife of the Prophet (S) called her father Umar, but the same thing happened. Ayesha then sent for Imam Ali (A) saying that the Prophet (S) would see no one else. When Imam Ali (A) arrived, the Prophet (S) raised his cloak and took him under its cover. He then placed his head on the chest of Imam Ali (A) and talked to him for a long time. In the last moments of his life a knock was heard on the door. Lady Fatima (A) told the caller to come later, because her father was very ill. However, the caller was insistent and kept on knocking. Lady Fatima (A) told him again to come later. When the third knock came, tears welled up in Lady Fatima's (A) eyes, but her father said to her, "O Fatima, let him in. For it is none other than the Angel of Death. It is only in respect of your presence that he is asking for permission to enter, otherwise he waits for nobody when he comes to take away the soul." Soon afterwards the signs of death began to appear on his face. The last sentence he spoke was, "No. With the Divine Companion". It appears that at the time of his last breath the angel Jibraeel (A) gave him the option to recover from his illness and remain in this world or to allow the Angel of Death to remove his soul so that he may proceed with him (the Divine Companion) to the next world. The Prophet (S) uttered this sentence and passed away on Monday 28th Safar 11 A.H. He was 63 years old. As the sound of mourning rose from the house of the Prophet (S) the people outside knew that he had breathed his last. Soon afterwards the news of his death spread throughout Madina, plunging everyone into sorrow. Imam Ali (A) bathed the sacred body of the Prophet (S) and shrouded him. The Prophet (S) had directed that his body should be bathed by one who was nearest to him, and such a person could be none else than Imam Ali (A). The first person to offer the funeral prayers for the Prophet (S) was Imam Ali (A). Thereafter the companions came in groups and offered prayers, and this practice continued till noon on Tuesday. It was then decided to bury the Prophet (S) in the same house where he had passed away. It was a most tragic event. The great personality who had changed the future of humanity with his efforts and sacrifice was no more. Tareekh Page

203 The Prophet (S) had made a great contribution to the welfare of humanity at large. He had spread the message of Allah, practising the religion himself and then asking others to follow him. He had established the rights of people when everywhere their rights were being violated; he had spread justice when tyranny was the norm; he introduced equality at a time when discrimination was so common; and he gave freedom to the people when they were suppressed by injustice. He had faithfully carried out the great mission entrusted to him by Allah. The Prophet (S) had always told the people, "I have only been sent to perfect your Akhlaq (moral character.)" In appreciation of the character of the Prophet (S) himself, the Holy Qur'an testifies: Suratul Qalam Ayat 3-4 (O Our Prophet,) Verily for you there is a great unending reward. And most certainly you have outstanding Akhlaq. May Allah send His blessings on the Prophet Muhammad Mustafa (S) and his Progeny. Tareekh Page

204 TAREEKH 8.13: IMAM ALI (A) - PART 1 Name : Title: Kuniyat: Father: Mother: Birthdate: Imamat: Martyrdom: Buried: Ali Al Murtadha (The one with whom Allah is pleased) Abul Hasan Abu Talib bin Abdul Muttalib Bibi Fatima Binte Asad 13 th Rajab, 23 years before Hijra, in Makka From 11AH to 40AH 21 st Mahe Ramadhan 40AH Najaf, Iraq A UNIQUE BIRTHPLACE: The first Holy Imam (A) was born in the Sacred House, the Holy Ka`ba, in Makka in 600 A.D. The place of his birth was a sign of his position in the eyes of Allah and no one else has ever been born in the Holy Ka`ba. Just before he was born, his mother Fatima binte Asad came to the Holy Ka`ba. As she stood there, she felt the intense pain of pregnancy and knelt down to pray. As she raised her head from her prayers, the wall of the sacred building split by a miracle. Abbas bin Abdul Muttalib and some of his companions watched in amazement as she walked into the building which closed behind her. As the door was locked, nobody could get in. Soon the news of this miraculous event had spread round Makka. Fatima binte Asad stayed in the Holy Ka`ba for three days and on the fourth day she stepped out holding her baby in her arms. The child had squeezed its eyes tightly shut and had not opened them since its birth. As she came out of the Holy Ka`ba she saw that the Prophet (S) was anxiously awaiting to receive the newly born child. He knew that this child would grow up to strengthen the cause of Islam and prove to be his right hand in the great mission that lay ahead. As he came into the arms of the Prophet (S), the Holy Imam (A) opened his eyes for the first time to look upon the blessed face of Prophethood. Tareekh Page