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69% found this document useful (16 votes)
25K views256 pagesPaper 2 by Hammad Ibn Nishat
Uploaded by
Ameena JawlCopyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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/ 256
Cambridge
O Level Islamiyat
Textbook for Paper 2
Written by
Hammad Ibn Nishat
Consultants
Ghazala Amin
Khalid Hameed Sohrwardy
Hamda Haq ‘Bookmark ©2014
Altrights reserved. Nopatof his publication may be reproduced, copiedortansmittodin any form
‘orby any means, electronic or mechanical, including photocopying, recerding or any information
‘storage and reteval system without permission inwrtng from Bookmark.
[Any person who commits any unauthorised act in elation to this pubicaion may be lable to
‘ciinal prosecution andi claims fordamages.
Patron-in-Chie: ‘Sheraz Ahmad Nagani
Author: Hammad fbn Nishat
Project Consutents: GGhazala Amin, Khalid Hamoes Sohrwardy, Handa Haq
Project Etre: Nesima Kanwal, Abbas Noorudain, Nacla Paz,
M.Shohoryar Amin
Book: Cambridge O Level islamiyat Textbook for Paper 2
First Eaton: January 2014
‘Se00nd Eso: Sune 2018
“Third Eaton ‘october 2019
Layout Munammad Fabeem
Printed by ‘The Times Press (Private) Limited How to use this book?
‘The Cambridge O Level Islamiyat Textbooks for Paper 1 and Paper 2 are specially
prepared for Cambridge O Level students and comprehensively cover the Cambridge O
Level Islamiyat syllabus 2058,
There are certain features and colour codes used to indicate specific information
accordingly. We assure that with the help of colour coded text, students will find t easy,
tounderstand the concept and handle the book in an effective manner.
Yellow colour is used to highlight the Qur’anic verses.
|
“This isthe Book (the Quran), whereof ther is no doubt, a guidance to those who are
Al-Muttagun {the pious believers of Islamic Monotheism who fear Allah much (abstain
‘from all kinds of sins and evil deeds which He has forbidden)].”
(Surah-AL-Bagarah,Verse:2)
Pink coloaris used to highlight the sayings ofthe Holy Prophet 3.
|
“OAllah! You are quick in account, You are the sender ofthe Book, we beg you to
defeat the Confederates.” (Sahih Bukhari)
Mustard colouris used to highlight the sayings ofthe Companions ofthe Holy
Prophet 4§ and other important personalities.
|
We hope that the students will find this practice very helpful to remember the relevant
information. Preface
Back in 2007, when I had commenced teaching Islamiyat tothe students of Cambridge O
Level, I noticed that the resources that were available to guide them on this subject, and
from which they would prepare for their examinations, were limited. In some instances,
books were inaccurately representing or controversially portraying certain historical
‘events of the early Islamic period. Such forms of religious representetions, in my opinion,
should be provided when students are fully acquainted with various hermeneutical
approaches that research scholars take to study any particular religion,
‘As this book is primarily written for those students who are studying in Pakistan, Thave
aimed to present only such forms of religious interpretations that reflect how Muslims in
the Islamic world have historically understood their religion. In other words, this book
offers a normative recollection of how Muslims envisage thelr religious identity, rather
than a revisionist interpretation of Islam and its history. Ihave attempted to observe this
approach while covering all the topics that are present in the Cambridge © level
Islamiyat syllabus 2058.
In addition, [have split this work into two volumes: the first volume covers only those
topics that pertain to Paper 1, and the second one covers only those topics that pertain to
Paper 2. While working on this book, ! have also taken utmost care o provide only those
forms of Islamic interpretations that are found in the primary sources of Islamic literature.
“Moreover, particular attention has been placed to present this work in a manner that does
not actively promote criticism of any other Muslim school of thought that holds a different
‘opinion to the one that is presented on any given topic. In this way, hope that this book
can become a medium of promoting greater tolerance and an enhenced understanding
‘among students who follow different Islamic madhabs.
‘The completion of this book could not have been achieved without the active support
and encouragement of Mr. Sheraz Ahmad Nagani. He knows allthe efforts that have
‘been made behind the scenes to publish this work. I would also liketo thank Ms. Ghazala
Amin, Mr. Khalid Hameed Sohrwardy, Ms. Hamda Hiaq and Ms, Neelma Kanwal for
critically reviewing this work. Their insights, suggestions and efforts have greatly
assisted me in producing this book.
Furthermore, I would like to extend my utmost gratitude to my wonderful parents: my
‘mother who encouraged me to study Islam, and my father who has teught and encouraged
‘me to have a balanced approach towards life and religion. Lastly, [would like o give my
special thanks to my wonderful wife who has shown immense patience and self-sacrifice
inletting me devote myself in pursuit of knowledge.
Hammad Ibn Nishat Introduction
(Cambridge O Level Islamiyat Textbooks for Paper 1 and Paper 2 have been carefully
designed and itis hoped that through these books, readers will acquire the basic
knowledge of Islam, its beliefs and practices. These textbooks will not only provide the
learners with the knowledge of Islam, but also help them cover the © Level Islamiyat
syllabus for Cambridge International,
To ensure that the students and teachers have a clear understanding of all the topics that
are mentioned in the Cambridge O Level Islamiyat syllabus 2058, the contents of the
syllabus have been divided into two books as Cambridge O Level Islamiyat Textbook
for Paper 1 and Paper?.
‘Cambridge O Level Islamiyat Textbook for Paper 2 encompasses all the topics that are
covered in Paper 2. This textbook covers the latest curriculum of Cambridge O Level
Islamiyat syllabus 2058.
‘Through this set of textbooks, its hoped that the readers acquire knowledge of Islam, its
beliefs and early history through authentic, reliable and non-controversial sources. To
develop an enquiring nature and encourage the students to explore religious and
historical questions related to Islam, interesting facts are presented in text boxes under
the sub-heading, ‘Do you know?"
All the people behind this work have done their outmost to respect the culture, beliefs
‘and sentiments of various religious communities around the world. As a result, this book
106
Nain Challenges Faced by Uthman i... eee i110
Nain Achievements During the Caliphate of Uthinan ab «...ssscsssescese-e 115
His Character. 218
Alibin Abi Talib 2
Etection forthe Caliphate. 120
Main Challenges Faced by Alisis eveestentinseuseennie T21
Battles Fought During the Caliphate of Ab oss. .csssssees sees senneesees 122
Main Achievements During the Caliphate of Aa... cssssessesneeseenees 128
Hs Character 2129
Significance ofthe Four Caiphs dp as Examples of Leadership. 131
The importance of the Ruling Period ofthe Rightly-Gulded Caliph as Models for
the Governments of Today... 14
The Rightly-Gulded Caliph fas Examples fr Muslim Communtiesin thelr Relations
with OtherStates .. 135
EEE ‘The Articles of Faith, Jihad and the Pillars of Islam
‘The Articles of Faith . 138
1. Bellefinthe Oneness of Allah 3... 140
2. Beliefinthe Angels...... 2143
3. Beliefin the Divine Books. 146
4, Beliefin the Prophets yal... 149
5. Beliefin Resurrection and the Day of Judgement. 153
6. Beliefin the Predestination and Decree... 158
Jad .... 165
The Pillars of slam. 174
1. Shahadah (Declaration of Faith). 174
2. Salah Prayer) 2179
3. Sawm Fasting) an
4, Zakat (Poor Due) 22
5. Hajj Pilgrimage). 231 Assessment at a glance
Cambridge O Level Islamiyat
Syllabus code 2058
‘This syllabus is aimed at students who are preparing to appear for Cambridge O Level stamiyat
‘examinations held from 2014 onwards,
Alicandldates take two written papers and are expected to answer in English
‘The details of the syllabus are available onthe following website: www.cle.orga
Please note that Cambridge O Level, Cambridge|GCSEand Cambridge!international Level 1/Level
2 certificate syllabuses are atthe same level, Thus candidates can combine this sylabus in an
‘examination series with any ofthe above mentioned Cambridge syllabuses, except sylabuses
with the same title at the same level, Cambridge IGCSE**Islamiyat 0493 and Cambridge O Level
IslamicRelighonandCulture2056.
“IGCSE* the registered trademarkofCambridgeinternational
Assessment objectives
Students should be able to demonstrate that they have closely studled the topics set. They
should be ableto:
'AO1: Recall select and present elevant facts from the main elements ofthe falth and history of
Islam.
‘A02: Demonstrate understanding of their significance in the teachings of slam and inthe lives
cof Muslims
Students should study the whole sylabus. Ahadith (1 to 20)
1. | “Religion is sincerity’ We sai, ‘To whom?" The Prophet (3) seid, To Allah, His Book,
His Messenger, the leaders ofthe Muslims and to their common people.”
“None of you believes until he wants for his brother what he wants fr himself”
“Let Ki wh believes in Alla wed the Lusi Day, ether speak yoodor keep silent, and
let him who believes in Allah and the Last Day, be generous to hisneighbour, and let
him who believes in Allah and the Last Day, be generous to his guest”
“A man asked the Prophet (3), ‘Do you think that if perform the obligatory prayers,
{fast in Ramadan, treat as lawful that whichis lawful and eea as forbidden that which
is forbidden and do nothing further, {shall enter Paradise?" He sad, 'Yes’”
“Every person's every joint must perform a charity every day the sun comes up: to act
\Justly Between two peopl isa charity to help a man with his mount, fting him onto ic or
hoisting up his belongings onto it, sa charity; goad word isa chavity; every step you
‘ake to prayers is a charity; and removing a harmful thing from the rod i charity.”
we “GY, & | “Whosoever ofyou sees an evil action, let him change i with his hand, andifhe isnot |
able todo so then with his tongue, and ihe snot ale co do so then with is heart and
that ithe weakest of faith”
7. "te was std, © Prophet (38), whois the most excelent of men?” The Prophet (38)
said, ‘The believer who strives hard in the way of Allah with his person and his
property.”
8.| The Prophet (38) said, ‘Whom do you count to Bea martyramong you?’ They said,
‘0 Messenger of Allah, whoever i killed inthe way of Allah isa martyr He said, 'In
that case the martyrs of my community wil be very few! He who is killed inthe way of
“Allah is a martyr, he who dies a natural death in the way ofAllh isa martyr he who
dies inthe plague is @ martyr, he who dies ofcholeraisa martyr”
9. | "No one eats better food than that which he eats out of the work of his hand.”
10.| “One who manages the affairs of the widow and the poor man is like the one who
exerts himselfin the way of Allah, oF the one who stands for prayer inthe night or
fasts in theday.”
1. | “Tand he man who brings up an orphan wll bein Paradise lke thisAnd he pointed with
histwofingers, theindexfingerand the middlefinger”
12. | “The Holy Prophet (4) sent Abu Musa and Muaz bin Jabal to Yemen and he sent each of |
them togoverna part. Then he said ‘Begentleand do not be hard and cause rejoicing and
donotalienate.”
15 | “Hewho studies the Qur'an slike the owner oftethered camels. fhe attends to them, he
willkeep hold ofthem, butifhelets hem loose, hey willgoaway.”
14,| "May Allah show mercy toa man who is kindly when he sells, when he ys. and when he
demands hismoney back”
15, | ‘Allahwillnorshow mercy tohimwho doesnotshow mercy toothers.”
16.| “The believers are like a single man; ifhis eye is affected he is affected, and fis head
affectedheisallaffected.”
17. | “Modesty produces nothing but good.”
18, | “Hewhohasinhis heartas much faith asa grain of mustard seed will notenter Helland
hewho hasinhisheartas much rideasagrainofmustard seed willnotenter Paradise.”
19.| “Theworldisthebeliever'sprisonand theunbelieve's Paradise.”
20.) “Allah does not lookat your forms and your possessions, but He looks at your hearts and
yourdeeds.”
a ea =p ree ees
EO
pe Seal th ag hi Hea egal lb death yl
“Religion is sincerity’ We said, ‘To whom?” The Propher (38) ssid, ‘To Allah, His Book,
His Messenger, the leaders of the Muslims and to their common people’”
gs of the Hadith
‘This Hadith is recorded in both the Salita and focuses on the individual responstbilites|
‘ofa good Muslim. The term “Religion is sincerity"is a very weighty statement showing the
{importance of sincerity in Islam. The Holy Prophet 3 teaches us to follow the faith of
Islam with cedication, He tells us that we must ive ou lives as obedient servants of
‘Allah andas good members ofthe community. We should believe and act according to
‘the main priaciples of Islam and we should not upset the community but be loyal to its
members.
Inplementat
Being sincere to Allah 3 is of paramount importance in Islam. There are two aspects to
{his sincerity. The first ofthese i sincerity in worship. We must worship Allah alone,
offering all ou devotions to Him and to no other. The secondis sincerity in our belief
We must have absolte faith that Allah $€ alone is our Creator, ourSustainer and our
Lord
of these Teachings
‘We must believe that the Qur’an is the ‘Word of Allah’ that was revealed to Prophet
‘Muhammad and doubt nothing that it says. The Qur'an states:
“For we had certainly sent unto them a Book based on knowledge which We explained in
detuil, a guide and a mercy to all who believe.” (Surah-Al-Araaf, Verse: 52)
nar naan ty Po nT Ba ee a
(Sa rf a “Another aspect ofthis sincerity is to come to the defence of the Qui’an by committing it
{to our memory, understanding its verses and interpreting them and thus saving the
Divine Book from those who would aspire to corrupt, abuse and misinterpret it with,
their tongues.
‘We must have unwavering faith that everything that Prophet Muhammad 38 told us is
the truth, We must cbey him in al of his commands and prohibitions. We must know
that everything thatcomes tous by way of the Holy Prophet comes from Allah 3%,
{for Allah 3 informsus
“Nor does ne speak af (his own) desire. Is only a revelation, revealed.”
(Surah-AL-Najm, Verses: 3-4)
Allah equals obeying the Messenyer 3 to believing wlan He says.
“Oyou who believe! Obey Allah and obey the Messenger (Muhammad 3)"
(Surah-AL-Nisa, Verse: 59)
Sincerity tothe leaders of the Muslims refers to two classes of people. The first are the
scholars whose duty is to know the religion, 4 er
put it into practice and teach it to the
people. The second are the Muslim rulers
‘whose duty isto carry out the laws of Islam,
‘work for the welfare of their people and
provide them with ease and comfort,
We must obey the Muslim rulers in
everything that does not entail disobedience
to Allah $¢ and we must refrain from rising
‘up against them even if they fall short of
‘what is expected from: them.
Sincerity to our fellow beings means that we must be caring towards them and extend
‘our help and service to them, whether they are Muslims or non-Muslims. The Holy
Prophet 4§ and all his Companions ip took eare of the people around them in every
‘possible manner, Once when the bier ofa Jew was passing by, the Holy Prophet § stood
tp out of respect and beckoned his Companionsisto stand up as well. When someone
‘commented that it was the bier of a Jew, he just said, “Rise!”
|e ea oe Ep I RR Chapter Major Teachings of he Ait of Prophet Muhanad 98
PERRET
tb nde nh J GEST Yd
"None of you believes until he wants for his brother what he wants for himself
‘Teachings of the Hadith
‘This Hadith is mentioned in the Sehihain
and emphasises the spirit of equality, It
teaches us that a Muslim should desice for
other Muslims what he loves for himself
This lays down a very significant principle
of behaviour for dealing with each other.
A true Islamic community is one which is
built upon love and compassion for its
members, Every member should care for
and help one another. They should treat
‘others the same way they themselves want
tobe treated
The Muslim community isa community with no barriers among the races, colours,
religions, or groups. All these barriers must be removed fr this concept to be realised
Other barriers that should be removed include selfishness and envy. Desiring goodness
for others is part of loving thems. A person who expects that society should treat him with
respect needs to respect others. We should teat them in:he way we want them to teat
1s, Muaz bin Jabal foreported that the Holy Prophet 3 said
“That you desire for others what you desire for yourself and do not desire for others what
‘you do not desire for yourself" (Musnad Ahmad)
Implementation of these Teachings
Just as we desire respect, honesty, peace and integrity for ourselves, we should offer the
same to others too and avoid maltreating them in any way. Patt of good treatment of
others is excusing them and giving them fair chances, For example, if a person commits @
‘mistake, then we should find an excuse for him and not jump to conclusion, There are
‘many possibilities or ways for us to forgive those who have committed mistakes. This
would enable us to live peacefully and avoid confrontatiors, ‘When a Muslim desires to have the good and lawful things of this world he shoutd also
Wish that his fellow Muslim brothers and sisters have these things too. Similarly, in times
of need Muslims should empathise with each other, and reach out to them. The Holy
Prophet sai:
“The believers ere lke a single man; ifhis eye is affected he is affected andifhis head is
affected he is al ffeted." (Sahih Muslim)
Likewise, just as a person wants the best for himself in the Hereafter, he needs to guide
“other people towards the Straight Path soas to save them from Allah's wrath.
Hadith N
beg Se pi ly Soe gL iat LRG Shes pall sobbon’ Jo
Big AS pShpidig aly Sot a3
“Let him who believes in Allah and the Last Day either speak good or keep silent, and let
‘him who believes in Aligh and the Last Day be generous to his neighbour, and lt him
who believes in Allah and the Last Day be generous to his guest."
‘Teachings of the Hadith
‘This Hadith is mentioned in Sahihain and focuses on the individual as well as the
communal responsibilities ofa true believer. This Hadith contains the rulings concerning
the tongue and the behaviour of Muslims towards others. Italso emphasises that we are
responsible for what we say and how we deal with others, and will have to bear the
‘consequences in the Hereafter.
‘There ate other Ahadith as well which state that a Muslim should be careful about what
he says. His words, if they are pleasing to Allah 3, can either raise him toa higher level,
orf they isplease Allah $€, may cause im tobe thrown into the Hellfire. One Hadith
‘which illustrates the example of a bad consequence resulting from what a person says,
states thatthe Haly Prophet 3 said:
“Apious man from Bani Israel used to se his fellow always committing sins. One day, the
‘pious man swore tothe sinner, By Alla, He will never forgive you. Allah was displeased
‘with what the pious man said because only Allah knows what is our destiny. whether
someone will end up in Paradise or Hell. Because ofthis, when the two men died, the
‘pious man was punished and pur into Hel and the sirwer wus foryiven by Allah”
(Sunan Abu Dawood)
en Implementation of these Teachings
‘What we learn here is that either we should say something beneficial and good or else we
should keep silent as, on the Day of Judgement, we will be accountable for each word that
‘we utter here, Asa listener, we have to listen positively and interpret what we hear, in a
‘prod way. By teaching us to do so, Islam encourages us to minimise disputes and contlits.
we find ourselves in the middle of a dispute between two people, e.g. between,
relatives, we should not take sides. We should try to help and reconcile the differences;
tty to resolve the problems and end the dispute. If we do not have enough knowledge
and we cannot provide proper advice, then we should keep silent.
‘Tne second part ofthis Hadith stresses on being courteous and generous to our neighbours
‘and guests. In another Hadith, the Holy Prophet 3 sid:
“Whoever believes in Allah and the Last Day should not harm his neighbour.”
(Sahihain)
We should bea source of comfort to our neighbours and should project generosity and
hospitality towards them. We must make sure that we share our food with them even if
they are not Muslims.
‘This Hadith also teaches us to be kind to our guests and entertain them well, Following
theadvice given by the Holy Prophet $8 wil lead toa peaceful and harmonious society
inthis if an attain the pleasure of Allah 3 in the Hereafter.
PNT
Di Cie oti Ewe Bah ao a ya Jt tases
Ab ah BGS esa gualciges
“Aman asked the Prophet (3), ‘Do you think that if perform the obligatory prayers,
‘fast in Ramadan, treat as lawful that which i lawful and treat as forbidden that which is
{forbidden and do nothing further shal enter Paradise?" He said, Yes” ‘Teachings of the Hadith
‘This Hadith is recorded in Sahih Muslim and it highlights a significant characteristic of
Islam that it is a religion based on ease. It indicates that if one wishes to enter Paradise,
then along with avoiding the unlawful ats, he must be regular with the daily prayer and
fasting, About Salah (Prayer), the Qur'an states:
“Establish regular prayers atthe Sun’ decline till the darkness ofthe night
“Anal pray in the small watches ofthe morning." (Surah-Al-ora, Verses: 78-79)
Virtuous acts are encouraged in Islam, based on one’s capacity and ability. Zakat and Haj
become compulsory on those who are financially strong, but the obligatory acts of Salah
and fosting are mandatory for every Muslim. This Hadith highlights the basic principles
‘upon which the eligibility for Paradise is basad. Thus, the minimum requirement to be
fulfilled by anyone whois preparing for jamna, is practising obligatory acts with sincerity,
and avoiding prohibitions, According to this Hadith, if a person fulfills this minimum,
‘requirement, he wil surely be led towards the Paradise.
If Islamic teachings are followed with sincerity all the obligatory acts are fulfilled, and
life is spent in such a way that only the lawful is taken and the prohibited is shunned, the
path to Paradise becomes clearand accessible.
Implementation of these Teachings
Imam-Al-Nawawi says that the meaning of "to treat the forbidden as prohibited" is to
avoid the forbidden, and the meaning of “to treat the awful as permissible" is to perform,
‘them, believing that they are permissible, Even before the conferment of prophethood,
the Holy Prophet 3 never ate the meat ofthat animal which was sacrificed in the name
of any deity, nor did he ever go near any unlawful act.
‘A Muslim does not bond collectively with the community merely through the daily
prayers and celebration of Ramadan. These acts actually prepare the believers to observe
all laws related to Hala! (permissible) and Haram (prohibited) so as to sincerely achieve
the true objectives. In this respect, the Quran says:
“..Werily, As Salat (the preyer) prevents from Al-Fahsha (unlawful acts).
(Surch-Al-Ankaboot, Verse: 45)
‘Thus, as true Muslims, we should be able to discern between the Halal and Haram
every aspect of life, be it food, earnings or even relationships. Usury, theft, cheating,
adultery, lying and oppression are all sinful acts which restrain a person from following,
the Straight Path that leads to Paradise.
ne ‘The Holy Prophet 3 said:
“Avoid what Ihave forbidden you to do, and do your utmost in what Ihave instructed
‘you todo."(agreed)
CERNE
i i A a hig 6 i oh 5 got JF
Bowie entisiht [Kyytiis ig isi jdins ee pled gp gle eed
Si gut op si es
“Bvery persons every joint must perform a charity every dy the sun comes upto act
justly between evo people a charity to lp a man with his mount, lifting him onto it
orhoisting up his belongings ont iia charity; a good word isa charity every step you
take to prayers is a charity: every kind word isa charity and removing a harmful thing
{from the road isa charity.”
‘Teachings of the Hadith
‘This Hadith s recorded in Sain. It aims to emphasise that in Islam, simple charitable
acts that Bnet socety are considered as great deeds and the people who do them are
rewarded by Allah $2. Good deeds, whether grea or small, benefit fellow beings and
area way ofshowing our gratitude to Allah Bg for His blessings.
Ibn Rajabsays when the Holy Prophet Muhammad mentions every joint he calls upon
us tobe thankful to Allah && by doing charitable acts. The Holy Prophet sai:
"Every good act isa Sadagah (charity).” (Sahih Bukhari)
‘Simple acts of caring and sharing motivate others to do the same in response, and thus
«create a better society which is one of the main objectives of Islam. We should set
ourselves as role models regarding morality, behaviour, values and qualities in order
to motivate others to follow our example and listen to us. Islam calls for and
‘encourages its followers to build a caring society, where members ofthe society care
forand support each other.
ee ee Implementation of these Teachings
Bringing about justice between two people, helping them resolve their disputes and
{guiding people who deviated in their thoughts, back to the community, is part of Islah
(reform). People should help their fellow beings readily and voluntarily. As mentioned
in the Hadith, saying a good word is also a charitable act. For example, when we notice
that someone is unhappy, we can relieve his sadness or anxiety by consoling him or by
making Dw tor him.
‘Another good deed isthe effort f going for congregational prayers. We know that Salalt
is obligatory, but by walking to offer the prayers in congregation, we perform a
charitable act at every step as congregational prayers benefit the whole community.
‘When Muslims keep this in mind. they feel encouraged to perform such deeds.
Another charitable act that s mentioned in this Hadith is, emoving.a harmful thing from
the road or from someone's path. For example, removing a nail from the street may
prevent a car accident and consequently maintain the safety of our community. In the
Sight of Allah, its a great act and we wil be rewarded for doing it The Prophet 6
sal
When you smile in your brother's ace, or enjoin what is reputable, or forbid what is
objectionable or direct someone whe has lost his way, or help a man who has bad
eyesight, o remove stones, hors and bones from the road, or pour water from your
‘bucket into your brother's, it counts to you as ‘Sadagah’ (charity)."(Tirmizi)
‘As Muslims, we have to observesuch charitable acts and doas much as we can without
considering whether they are notable or trivial. These charitable acts are not considered
obligatory like the prayers. We do them at our convenience and according to our ability,
but by performing these acts regularly, we wll be closer to Allah 8. The Prophet 3 has
himself set an example by helping others in their daily chores.
RETNA
SN SI alt irs lj tad eacagl
“Whosoever of you sees an evil action, let him changeit with his hand and fhe is not
able todo so then with his tongue and if he isnot able to do so then with his heart and
that is che weakest of faith.” ‘Teachings of the Hadith
‘This Hadith is recorded in Sahih Muslim. Ithighlights the essence of the Islamic Dawah,
i.e,, Amr bil ma’roof wa nahi ‘anil munkar (enjoining good and forbidding evil), since this is,
the way a Muslim verifies his Faith. The Que'an states
“Let there be among you a community who enjoin good and forbid evil”
(Surah-Aat-e-Imran, Verse: 104)
‘This principle is very important for protecting the moral values ofthe society. If wrongs
are not checked and acdmonished, people begin to accept them as common matters and
‘eventually fail to consider them as evil. Thus iti the duty of every Muslim that when he
esses an evil in the society, he must do Jihad against it and stop it by using all his
authority and power, Ifhe is not able to stop it physically, then he must admonish it
verbally and create awareness among the people. But when he feels that even his voice
goes unheard, then at kast he should keep himself away from that evil.
‘The last portion of the Hadith clearly states that the least a Muslim can do in the case of,
‘witnessing an evil acts to condemn it in his heart, This means that he should dislike the
evil he comes across. But as mentioned in the Hadith, that would be like possessing the
weakest degree of Fait,
‘The main objective lfillng this obligation ist attain and maximise benefits and
liminate or minimise harm prevalingin the society. An important fac to be remembered
here is that on the Dayo Judgement, we willbe judged by Allah nat only on the bass
of ourintentions bat ur acts a5 wel
Implementation of these Teachings
Scholars say that before using the hand, we should start with advice, warning the people
of the consequence of evil and encouraging and motivating them to do good deeds. I we
see that there fs no change inthe people, only then i it persnissible to se the hand (here
hhand refers tothe maximum authority one possesses), People differ in their ability to
change things; however, when someone is higher in rank or authority, then there is more
responsiblity on him o remove the evil. When Abu Bakr witnessed how Bilal was
being treated by his c-uel master, he immediately used his authority, bought him by
paying hefty amountand then set him fee
‘Ash-Shatibi says thatthe Da’ee (caller) must predict the consequences of what he says or
does, whether by hand or by tongue. If itis very likely that, as a result of attempting to
change the evil, the caller himself or another person will be harmed, then changing the jituation is no longer obligatory upon him. Here harm does not refer to insults or
curses, but to physicalinjury such ay being bestest or Killed Te should resort to invoke
‘Allah 4, Thisis an action ofthe heart, such as saying:
“"O Allah $i, there is nothing that I can do to change this bad situation that You dislike
isaprove except at Tate io apace do ot are toi. Ala 3, for
me gle me i sve my hea 1b liftenced by.”
jedan os aa oh Bad J Sb. th Sita
“tewas sald, © Prophet ($2), who the mos excellent of men?’ The Prophet (38) sad,
“The believer who strives hardin th way of Aah with his person and his property”
‘Teachings of the Hadith
‘This Hadith is recorded in Sahih Bukhari It highlights the importance of fihad in Islam.
which is the extension of one’s power (physical, mental and financial) in the way of
Allah $&. According to another Hadith, the greatest Jihad is the struggle against the
evil passions of one’s own self. Apart from this, the Holy Prophet 3 stated that even
‘when a Muslim uses his tongue to protest against the atrocities of a tyrant ruler, he is
‘waging a war, Jihad bil Lisaan against him,
Jitad means to strive hard in order to maintain peace and harmony in society and to
‘counter the aggression and opposition against Islam to the extent that one sacrifices his
life and property in the way of Allah. The Qur‘an states:
“Those who believe, and suffer exile and strive with might and remain, in Allah's cause,
‘with thelr goods and their persons, have the highest rank inthe sight of Allah.”
(Surak-Al-Tauba, Verse: 20) Thus, believer devotes all his possession and his entire life to Allah. This superior
attribute of the believers is indicated in the Qur'an as follows:
“Sey (0 Muhammad 98) Verily My prayen my sacrifice, my living and my dying,
‘arefor Allah alone, the Lord ofall the worlds" (Surah-AL-Anaam, Verse:162)
Implementation of these Teachings
‘Atrue believers tested when he witnesses injustice and ignorance agains Islam, and
willingly uses whatever possession and property he has, in the way of Allah to please
Him. In addition to this, what a believer must dois to attend tothe deeds and thoughts
that please Allah €most. In this endeavour, he is guided by his wisdom and foresight.
“efs responsible for carrying outa struggle onan intellectual level a well a on physical
rounds agains the tyrants in the world, houldering this all-important responsibilty
cone way to ean the pleasute of Allah 3
We have the examples of the Companionsipof the Holy Prophet 3who always readily
participated in the battles waged against the unbelievers and never felt hesitant in laying
down thei lives in the way of Allah 8. The Holy Prophet said
“Firewillnot touch afoot which trot on the path of lla” (Sahih Bukhari)
‘The examples of donations given by Abu Baku, Umar, Uthman a and Abu Aqueel
Ansari forthe Tabuk expedition, are glowing examples of had bil Maal (pending in
the way of Allah 4).
Hadith No.8
. 1b Sth Seg Sy ihe ie al 3.5 08
gS all oo 88 385 ag ia ag cai tiaags f.98
Ls Bob got 95 ps oye got
“The Holy Prophet (3) said, ‘Whom do you count tobe a martyr among you?”
They sad, © Messenger of Allah whoever isklled in che way of Allah ia marty:
‘Hesaid,'n that case the martyrs of my contuniey wll be very fev! He who is killed In
the way of Alla isa marty, he who dies a natural death in the way of Allah isa martyr,
Ihe wi dies ofplagu isa martyr, he who dies of cholera isa marty” Chapter Major Teasing ofthe Aah of Prine! Muara 6
‘Teachings of the Hadith
‘This Hadith is recorded in Sahih Muslim and rectifies the common belief that only
those people are counted as martyrs who die on the battlefield. In Iam, martyrdom is,
cone of the lofty ambitions ofa true believer. This is because dying asa martyr entails
abundant rewards designated for such people in the Hereafter.
In this Hadith, the Holy Prophet 3 is defining the categories of ‘martyrs’ in Islam.
“They are not just those who sacrifice thei lives inthe batleield but even those people
who left their homes fr the sake of Allah 3€ and died a natural death. According to
Imam-Al-Nawawi
ne seid category of martyo wil receive rewards of martyrdom, and yet unlike
__ EM of a, ty eile ied fore bari) enprayed one”
There are basically two broad categories of Shuhada (martyrs) in Ilan firstly, hose who
die fighting forthe cause of Allah $(.e, in had Sebo, and secondly, those who
suxcub tocertaintypes of ailments or calamities. According othisHadith the second
group, although not recognised and treated as martyrs in this worl, will also receive
rewards as martyrs in the Hereafter. Ton Hajar ta
‘We can conclude from this Hadith that martyrs are of two types: Those who are
recognised as martyrsin this world, and those who are recognised ws martyrs only inthe
Hereafter. A martyr recognised in this world sone who has died fighting in the caus of
"Allah without having retreated from the battle. But those who are recognised only in the
Hereafter are those upon whom the laws of martyrdom are not applicable inthis world,
although they merit the rewards of martyrdom.”
Sy eae et
“ Implementation of these Teachings
‘One is advised not fo jump to conclusion that everyone who dies in similar circumstances
as mentioned above, will automaticaly merit the rewards of martyrdom. Such an
inference isnot valid, since Allah's 8€ acceptance of a person's effort ultimately depends
‘on his or her state of Faith or Inan as well as upon the way he or she responded tothe will
of Allah Bal the ine of deal, These if believer wishes tutta te noble rank of a
‘Shaheed, Ne must spend his time living every moment according to Allah's $€ will. To
achieve this goa, he needs to follow the Qur'an and the way ofthe Holy Prophet 3.
We have the example of Abu Ubaidal bin Jarrah, the governor of Syria, who, while
being at iad, died of plague. I should bea desire of every Muslim to die asa martyr as
according toa Hadith:
"Whoever sincerely desires the rank of martyrdom, gets the rank of martyrdom even
‘fhe isnot killed (in che battle ield).” (Sahih Muslim)
Hadith No. 9
Teachings of the Hadith
This Hadith encourages the dignity of
sustenance from honest and hard workis one of the praiseworthy ats of worship. The
Holy Prophet Si says:
“To earn clean living, ts also a duty next tothe obligatory duties of Faith” (Baihagi)
Once, a Companion jeasked the Holy Prophetd#gabout income that was beter and more
lean. He replied:
“The one who works with his hands; and every trade that is done with honesty.”
(Masud Aloud)
flee In Islam, hard work in order to eara a living, is given importance to such an extent that it
is considered as an act of Ibadah (wership) in itself. Although some people believe that
they are not obliged to work because they dedicate themselves to worshiping Allah de,
this is an incorzect perception ofthe concept of worship.
In Islam, working for survival in a lawful manner is considered as essential as worshipping
the Creator, Allah 3 instructs us in the Quran to traverse the universe and make use of all
the abundant resources that have been created for us. Islam expects its followers to be part
and parcel of a working and productive society. It believes in the dignity of labour which
entails self respect and integrity. Working through hard labour promotes independence and
does not leave one’s survival atthe marcy of others. Ths applies not only to individuals but
the society and nations, at large.
Implementation of these Teachings
[As Muslims we not only have to be consistent in our acts of worship, we also have to
‘work hard to make an honest living, Itis recorded in the famous sayings of AI-Albani:
In slam, unlawful means of earnings such as usury, bribe, gambling, theft, etc. are
strongly prohibited. Beggary is also not allowed in Islam as tis disgraceful for an
able-bodied man to be dependent on charity. The Holy Prophet 9 sai
“The flesh that hus been sustaived by unlawful earnings will not enter Paradise,
{eis more suited o Hell” (Musnad Ahmad)
Imam Al-Ghazali mentioned in his book Ihyaa Ulum-Ad-Deen (Revival ofthe Religious
Sciences) that Prophet Isa¥8Eloncesaw a man who had completely devoted himself to
‘worship. When he asked him how he got his daily bread, the man replied that his
brother, who worked, provided him with food. Isa Rl then told him:
‘Umar used to tell people:
| ‘Thus, Islam teaches us that true faith is not ust about observing rituals but also what is
demonstrated through sincere deeds as these make a noticeable addition to the progress
of society. Moreover, the status of honest, hardworking men, who do odd jobs, is not
lowered because ofthe kind of work they clo. Thus the rich in the society should not look
down upcn those who do manual labour.
Hadith No. 10
8 gpl obs gg jh foo baat sl al le gat
“One who manages the affairs ofthe widow and the poor man is ike the one who
exerts himseifin the way of Allah, or the one who stands for prayer in che night or
fost in the da
Teachings of the Hadith
‘This Hadith is recorded in Sahih Bukhari. I highlights the responsibilities of an individual
‘Muslim ard the virtue of Hujoog ul Ibaad i.e, the rights that people have on each other.
Islam requires that the community of Muslims should behave amongst themselves in a
brotherly fashion and should have sincere concern for each other. Therefore, those who
are needy, should be helped and taken care of, by their brothers in faith. The ones who
{ry to alleviate the miseries ofthe deserving people will receive the reward of striving in
the way of Allah 36.
Ikis neither piety nor an act of Tagwa to sit silently and be passive when the fellow beings
are affected by some form of hardship or disaster, Hence, the one who fights for the cause
of the widows and the poor will get reward equal to the one who is striving in the way of
Allah 3g. He will also get reward equal to that which a Muslim achieves by standing for
prayers throughout the night and by fasting all day long. Islam, being pre-eminently @
religion of service and humanity, lays special stress upon these virtuous acts, Its as,
‘much concerned with minimising human suffering inthis world as in the Hereafter.
Implementation of these Teachings
Islam does not allow Muslims to be self-centered, and indifferent to the needs of the
deserving people inthe society.
‘True social service consists of giving comfort and help to the people in distress. The
distressed and the needy include all helpless sufferers such as those who need food,
Se a ff clothing, abode or medicine etc. in normal circumstances, or in case of calamities such as
flood, earthquake, famine or other natural disasters. Here the poo: the debtors, widows
and orphans are also included inthis category. Abu Hurairahadéreported that when a
‘man complained tthe Holy Prophet 38 of having a hard heart hesaid:
“Pat an orphan's head and feed the poor" (Mishkct)
In Madinah, Abu Bakr used to milkthe goats of poor families, After becoming the
caliph once while passing theough a street, he hear a gil remark:
aT
eaSy Me aaah Jy Nal gel Jae
“Land the man who brings up an orphan will bein Paradise like this.’ And he pointed
with his wo fingers, the index finger and the middle finger.”
‘Teachings of the Hadith
“This Hadith is recorded in Sabib Muslim and highlights the exalted status ofa person
who takes care of an orphan. Taking care of the poor, weak and oxphans isa sign of
following inthe footsteps ofthe Holy Prophet 4% and his Companions. Spending.
money on an orphan is something that is encouraged in particular. Bringing up an
orphan is one ofthe righteous deeds which can be the means of entering Paradise, and
{indeed of attaining the highest positions therein. In these words of the Holy Prophet,
there is sulficient encouragement forthe believer who looks ater the orphans and treats
them with kindness, Ibn Battaal sa ‘The Holy Prophet said:
“This money isfresh and sweet. Blessed isthe wealth of the Muslim, jrom which
Ihe gives tothe poor, the orphan and the wayfarer.”(Sahihals)
Implementation of these Teachings
AAsorphans do not have parents to take care oftheir basic needs a person should look
ater their socal ancemotional needs as well as ther financial issues, Welfare and care of
‘he orphans also demand that the guardian should act asa trustee, and look aftr their
‘wealth and property lft by their deceased parents, Allah $€ strictly condemns those
who ry to usurp the property of orphans.
Justas a father educates and disciplines his children rather than. simply spending on
them, the religious and educational training of an orphan is also very important. This is
the true bringing up of an orphan, ic. bringing him up like his own son, which is not
limited to feeling compassionate about him and being kind to him butalso disciplining,
hhim and educating him in the best manner. Concerning a man educating his children, Ton
Sa‘adi said:
“When you feed them, clothe them and train them physically, you are fulfilling their rig
_ for which you will be rewarded; bythe same token, when you tram them spiritually and
‘impart beneficial knowledge to them and guide them tooards good morals and manners
and warn them against the opposite, you are also fulfilling rights which are ven more
‘The Holy Prophet himself was an orphan and he would very wellunderstand the
‘needs of orphans, He looked after his freed slave, Zaid bin Haritha ap so well that the
latter decided to stay with him all his life.
Pi BE eg a eth J 805 apt aya 505 oa
IBY AEs Gye IdS
“The Prophet (4) sent Abu Musa and Muaz bin Jabal to Yemen and he sent each of
them to govern a part. Then he said: ‘Re gentle and do not be herd and cause rejoicing
‘and do not alienate!”
SS a JR ‘Teachings of the Hadith
‘This Hadith is recorded in Sahih Bukhari and highlights the duties of a Muslim leader,
‘and the responsibilities that lie on his shoulders.
Kindheartedness and sympathetic behaviour towards the people are the mora
Obligation nthe politica ystem of Islam. Ifa governor isnot gentle Dut is ard and
shone the people from him the ealiph has all the authority to remove him. Hence, in
novay ls itallowed for the governors or leader ofthe Muslim lands to torture, enslave
or abivetheicizens, whether Musiins or non-Muslims. Cruly and arrogance fom
thetuler'sside not only make people miserable, these qualities ofthe leader can even
treathatd feelings towards Islam and its teachings. Hence people tend to volte the
fulesmposed by the religion and deviate from the Right Pa. Ayesha reported that
the Messenger of Allah 4% used to pray:
“O Allah! He who is entrusted with authority to rule over my Ummah, and is hard with
them, You be hard with him, and he who is entrusted in any way with the affairs of my
Ummah and treats them kindly, show kindness to him.” (Sahih Muslim)
Implementation of these Teachings
In Islam those who are entrusted with the duty of governance are required to work for
the betterment of the people. They are required to be kind and gentle and are not allowed
to beharsh or strict. They need to keep their doors open at all times so that the common,
‘man can seek their assistance freely. Rather than terrorising them through oppression.
‘and harassment, the rulers are required to make their people feel at ease.
‘We should not be harsh with others because an aggressive and harsh person makes his
own life miserable as well ao of those around him, Whereas, a kind and gentle person.
liveshis lif peacefully andthe people around him also feel comfortable. After the death
of Abu Bakrafe, when Umar became the nex caliph, he prayed to Allah Sin these
Asa caliph, he was so particular about his responsibilities that once he commented: PETE
SAS gale 5 as le ane Syallath Jah nts Je gl i ots fois
“He who studies the Quean slike the owner of tethered camels fhe attends to them,
‘he will keep hold of them, bu ihe lets them loose, they will o away”
Teachings of the Hadith
This Hadith is recorded in Sahih Muslim and emphasises on strengthening the bond
between the believer who studies the Qur’an, and the Qur'an itself. The Qur'an being
the Word of Allah’ isthe ultimate source of guidance and hence its teachings should
not be forgotten by a Muslim. Guidance can only be attained by regular recitation and
studying ofthe Qur'an. Fone does not consistently ponder over the message of the
Qur'an then he will lose much ofthe theme, guidance and wisdom ofthe ‘Divine Book’
‘The Holy Prophet 3 said:
“Keep on reciting the Quran, for by Him in Whose hand my fis the Quran run
xway (is forgotten) faster han the camels that are released from cher fying ropes”
(Sahih Bukhari)
Implementation of these Teachings
‘The Qur’anis the complete code of conduct that guides us in all aspects of our life. When
the recitation of the Qur'an is neglected and a person becomes indifferent to it, slowly
ard gradually, its verses fade out from his memory. Thus, a person should recite the
(Qur'an regularly and vigilantly as it isa source of spiritual benefit to him. The Holy
Prophet $8 said:
“The noblest of my community are those who carry the Qurian (in their memories)”
Reciting the Quran isa rewardinggact but we should also try to understand its meanings
since itis necessary for ultimate salvation. Tht is why, aot of people not only make an
fort to commit it to their memories, they also make sure to revise it with its translation,
especially during the Tarawzeh in Ramadan. The Holy Prophet $§ himself revised the
Qur'an with Jbracel ll during the nights of Ramadan, a process known as AL-Irda,
Daring the last Ramadan of his life, he revised the Qur'an twice, with fibracel Bi. The
Holy Prophet said
“Whosoever reads the Quran and commits it to memory and knows its lawful things as
lawful and unlawful things as unlawful, Allah wll edmic him into Poradis.” (Tirmial)
ee elit
"May Allah show mercy to.a man who is kindly when he sells, when he Suys, and when
hhe demands his money back”
1515 QUT a Set a gn
‘Teachings of the Hadith
‘This Hadith is recorded in Salih Bukhari and highlights the ethics in business
transactions. According to the teachings of Islam, trade and business should be
conducted with justice, honesty and with proper procedures. Islam strongly
to write down his Ahadith, It is narrated in Tirmizi that the Holy Prophet 3 said:
“Seek help from your right hand."(and pointed out to writing)
Abdullah bin al-Aas reports thatthe Holy Prophet 3 sac:
“Preserve knowledge." When he was asked how should it be preserved, the Fly
Prophet replied, “By writing it?
It is mentioned in Sunan ad-Darimi that once a Companion Masked the Prophet 3
whether he should waite down his Ahadith. The Holy Prophet 3 replied:
“ifieis my Hadith, you may seek help from your hand (means, by writing it)
besides your heart.” Sapter2 “Te sry and inprto of Hate
Se ld script Ata
‘Thus, the Companions of the Holy Prophet 3&
personal Schifas but they were not collected or | Deyouknow °
Daring poet, Syed A, Alton | Ener ase
‘Umarigé, Anas bin Malik 4, Jabir bin Abdullah 4, “Thave not written — |
and So’ad bin Abdullah éghad their own collections | anything from the Holy |
of Ahadith. | Prophet 3, except the |
| Quranendhais |
Ayesha i was not only known asa good memoriser | contained in this Sahifa
Ahadith. Ali 4 used to keep a booklet which —=___\_
orders and instructions issued from time to time by the Holy Prophet 4. Abdullah
bin Umar fused to write down every word of the Holy Prophet's speech. His
compilation was known as Sadiqa. These Companionsidppersuaded their children
and relatives to follow their practice of writing. Anas a@pstressed his children in
0 my item weite dn the tent of Hath” a
2. Compilation During the Companions’ Bra (11-00 AH.)
After the death of the Holy Prophet 4, interest in Hadith literature increased
greatly on two accounts, Firstly the Companionsidwho knew the Ahadith at first
hand were gradually passing away. Their number continued to diminish day by day
Therefore, people became keener to preserve the precious Hadith literature that had.
a Caper The try Import of ait
been stored in their memories. Secondly, the number of reverts was increasing
rapidly and they showed great eagerness to learn the Ahadith of the Prophet 38 The
senior Companions i became institutions of teaching the traditions of the oly
Prophet. Abu Hurairah do narrated 5,374 Ahadith, Abdullah bin Umar a
narrated 2,630 Ahadith. Anas bin Malik anarrated 2,286 Ahacith of the Holy
Prophet while Ayesha i narrated 2,210 Ahadith 9.
Doyouknow *
‘The Companions ip were heard eagerly as they (7
spoke about the sayings and actions ofthe Holy
Prophet 4g. This was the age of the Rightly-Guided / The ofdest compilation of|
Caliphs dp. In this era, the Companions d had | Ahadith that has been
settled in almost al the countries conquered by the | discovered is the scrip of |
Muslims, Thus the Ahadith were being ciceulated Hammam Ibx Munabbiah, |
beyond the horders of Arabia. Peopleflocked tothe who was a student of Abu |
Companionsipto hear the traditions of the Holy | Huraira. Ths bookie
Prophet from ther. Thusa numberof centres for | known as "Al-Sahifth Al-4
the learning of Hadith came into existence, with | sali.
these Companions dip as the teachers. When a —__n /
person had learned all the traditions he could from
‘one Companion é¥B, he would go to the next Companion band so on, collecting as
many traditions as possible The zeal ofthese learners was 0 great that they
tindertook long journeys to collect Ahadith from diferent Companions ij. It wa
reported tha Jabir bin Abdullah etravelle from Makkah to Syriato heat just one
Hadith
Inthisperiod, although the Ahadith were being constantly memorised and repeatedly
reported by the Companions the recording of these narrations wasnot encouraged,
Test the Companions confused the Hadith with the Quranic text, Abu Hiurairah oe
‘who transmitted the largest namber of Ahadith, didnot write them down, himsel.
However he chose 138 Ahadith dealing wth Athlag (Ethicsand Moralty) rom he vast
number of traditions he had memorised, and dictated them to his stedent, Hammam
Ton Munabbiah, There were not many cegular compilations, Thiswasrathera period of
just the collection ofthe traditions, The work of compilation began ona large scale
‘during theageof the abi eenwho were thefollowersofthe Companion i
3. Compilation During the Tabi?een’s (Followers of the Companions.)
ra (100-200 AH.)
‘This was the age ofthe followers of the Companions bo the Holy Frophet¥. They
devoted ther entire lives to collecting traditions from different centres of learning,
‘with the result that a large numberof traditions were preserved. Now it became
possible to collect several memoirs in larger volumes.
a =i Onpter2 ‘The FtsoryandImporaecof Hah
‘The compilation of Ahadith was offically
supervised by the Caliph Umar bin Abdul
‘Aziz, He wrote letters to the scholars of
Hadith allover the Islamic empire, and
requested them to embark upon thetaskof (2.
compiling the Ahadith that were then | OA OWWitcats wie Xo) |
sinters iy PPE Sidi
owns anions oj. Hess
anorder tall the governors that trey | SSMS AUN AG, eet
should gather all the men of knowledge | Uistoe. plies ey sil ee
and ook forthe Anaih ofthe Holy | 2B pres dal SIAM
Prophet and collect them. Hence, with oe “Mealie SE
ita proclamation manyofthmen | eh? EAA SE
of knowledge started tocompilebooksof | ae Naa Val Ap: ale et
‘hadith. The Caliph officially appointed om
learned scholars like Imam Muhammad | “"°*0hs! gh fon or vivoronn of
Tb Moslim Ibn Shibabal-Zhr to compile
{he Hadith iterature. Imam Zur, who was bor ina Quraish family, would gote any
person in Madinah and record from that person about the events of the Holy Prophet's i
lif. Ieis statedby TonSa/a thatal Zuri collected aconsiderablenumber of Ahadithwith
‘heresult that after is death, several camels wereneededtotransportthe manuscripts.
plytueoogd dlaes!
DM ee sacle dhe aS
Pil eal gg Weg At |
‘The compilations made in tha period do not exist today independently, having been
incorporated into the larger collections ofthe later period. The nature ofthese
compilations was that of individual collections. The difference between the books
that were written i the second century and the ones written in the first century was,
that during the second century, the Ahadith mentioned in the books were arranged
subject-wise, while they were not arzanged with proper chapters inthe books
‘written in the frst century, For example, the script of Hammam ibn Munabbiah, who
‘was pupil of Abu Hurairah ap, was not arranged under proper headings, whereas
‘Al-Muwatta, the book ofImam Malik was arranged in proper chapters,
It was during this period, that the Hanafi and Maliki schools of thought were
formulated
Prominent Followers and their Works
‘Abdur Rehman bin Aidh transmitted the Ahadith from Muazbin Jabal a. Many of
the students of Basra and Kua took the traditions from him in writing, Shaper? ‘THs inprtoce of Hath
Abs ilabah collected numerous
works. Ibn Sa’ad, in his book,
‘Tabagat, mentioned that atthe time
of his death, Abu Qilabah entrusted
his books to Ayub, which amounted
toabout a donkey load,
@ In his book, Tabagat, Ibn Sa'ad
mentions that when Kura passed
away, he left behind forhis students
‘camel oad of bn Abbi books
Urwah bin az-Zubair began to write
“Ahadith from an early age. He would dictate Ahadith to Fis students and tell them to
‘memorise and to be careful while writing them down,
@ Abdur-Rehman bin Abdullah bin Masood took narrations from his father (Abdullah
bin Masood df, who was a Companion db) and from Alidgp. He wrote a book in
which the Ahadith of the Holy Prophet&@ and sayings of Abdullah bin Masood a>
‘were recorded.
‘Abu Bakr bin Muhammad bin Amr bin Hazm al-Ansarlon the command of Umar
bin Abdul Aziz quoted the Ahadith from Amrah bint Abdur Rehman, Qasim bin
Muhammad and others. However, his work got lost.
‘After the individual compilations ofthis period, comes the Al Muwatta of Imam Malik
bin Anas (716-795 C.E), the first regular work which contained a well-arranged collection
of Ahadith. The number of the Ahadith collected by him isput at seventeen hundred
(1700). This came to be accepted as a standard compilation.
[Another important compilation was Musnad Ahmad by Imam Ahmad bin Hanbal
‘who was the founder of the Hanbali school of thought.
In this period, the Ahadith of the Holy Prophet 3, the sayings of his Companions ds,
and the decisions/ediets ofthe Tabi'een were collected together in the same volume
However, it was mentioned with each narration whether it was that ofthe Prophet 3,
hisCompanions por oftheir followers 4. Compilation During the Taba Tabi'ee:
Era (200-300 A.H,)
‘This was the golden period in which the process of compilation of Ahadith reached
its zenith
's (Followers of the Followers)
4 Inthis age, the Holy Prophet's Ahadith were separated from the reportsof
‘the Companions and their followers,
© The authentic Ahadith were very carefully and painstakingly sifted from the
‘weak traditions and then they were compiled in a book form.
© Elaborate rules were framed and stipulations were devised to distinguish the
true Ahadith from the false ones, in accordance with lear principles.
This the period in which the six authentic collections of traditions were compiled
for the firs time. These works are considered as the most standard works on Hadith,
‘and are known as As-Sihah As-Sittale (The Six Authentic Collections).
The Ahadith ofthe Holy Prophets have been compiled in twelve different ways.
“Among them the following four are mos often used:
1. Musnad® Collections
Musannaf Collections
Jamiah™=
Juzz
Musnad Collections
The literal meaning of Musnad is, “supported”. Musnad collections are those
compilations of Ahadith that have sound links, traced back without interruption to
‘one ofthe Companions. who can refer back tothe Holy Prophet. Al-Hakim
defines a Musnad Faith as follows: -Musnad collections are generally acknowledged as those books of Ahadith in which
‘achand every narration ofa Companion db are gathered atone place, The examples
fe the Musnad of Imam Ahmad, Musnad Abi Honifaand Musnad Ash-Shafai. The
Musad collections are helpal in the study of fad (chains of transmission) by tracing
a panicular Hadith ta patcalar narrator, Following ae the four Musnad collections
‘Musnad of Abu Bakr 6,000,
Musnad of Abu Hurairah 5378
Musnad of Ayesha Siddiqua is 2.210
‘Musnad of imam Ahmad bin Hantbal i, | 30,000 out of 750,000
2. Musannaf Collections
‘The literal meaning of Musannafis, “divided up". The Musannafcollections which
are lso known as Suan are those compilations in
which the Ahadith are arranged topic-wise, with
respect to Islamic jurisprudence, into chapters and
sub chapters as per their themes, e.g. purity, ( The Musnad compilations
prayer, fasting, Zaket, pilgrimage, marriage or i bas on the Esnad while
inheritance. So, itis easy fora reader to find out the / the Musannaf compilations
sayings of the Holy Prophet 4 on a particular | ere bas on the Matn ofthe
topic. The Musennafcollections help the Muslim) Hadith
scholars in working out the details of Islamic laws.
‘Thework on Musennaf collections began in 176 A.H. but the firstcompilation was
completed inthe third century, in the era ofthe Taba Tebi’een. Following are the
Musonnaf collections, which include the As-Suk AsSittah:
Doyouknow ©
fuwata contains 1,720 Ahadith) | imam Malikbin Anas
[Al-Musennaf (contains 11033 Ahadith) | Imam Abdul Razzaq al Sanani
[Sehih A-Bukhari (contains 7,27 Ahad) |imam Abdullah Muhammad bin Ismail Bulchari
Sahih A-Muslim Imam Muslim bin Haj) 2
Sunan An-Nasal Imam Abdur Rehman bin Allan Nasal 2
[Sunan Abu Dawood Imam Abu Dawood Sulaiman a
imam Abu Abdullah Tbr Mi ahr Ti yore
rs
-_
3. Jamiah
Itis that compilation of Ahadith in which all the chapters concerning the acts of
Ibadak along with Aqeedah and Tafseer are found. Its example is, Jami-AtThawri,
4. Juzz
Itis that compilation of Ahadith in which all the Ahadith concerning asingle topic,
and narrated by a single narrator are compiled, Its example is Abdul-Kareem
‘Tabari'sJuzz which is known as ‘Juzz. Ma Rawaho Abu Hanifah Ann-us-Sthabah
Methods to Verify the Authenti
During the time of Companions, they would verify the authenticity ofthe Ahadith
through each other since they were the main Raws (Transmitters), In the nest era, when
the compilers started working on the second primary source of Islamic aw i. the
hadith of the Holy Prophet 8g , the need was felt to verify them. As a result, to
determine the authenticity of the Ahadith, the scholars developed certain principles
‘known as the Usool-- Hadith. Prior to accepting a Hadith the following conditions were
applied and the Isnad and the Matn ofthe Hadith were carefully checked.
First Condition to Test the Reliability of a Hadith
‘The first condition for ensuring the authenticity of Ahadith was based upon studying the
Isnad and the character of each M ‘This new branch of Islamic
science, came to be known as Ilm-e-Asma-ur-Rijaal. It comprised a detailed investigation
and recording of the biographical account of all the narrators. The compilers were keen
to discover all they could, about each individual who transmitted the Ahadith to the
other, e.g. when were they born, when they died, what kind of life they led and how
ood they were, as Muslims. The Muhadditheen* made sure thatthe Raw! ofthe Hadith
was a staunch and sane Muslim adult. His faith, memory and character hadto be of the
highest degree and it was made certain that throughout his life, he must never have
spoken any lie or committed a crime.
o It was also observed that the narrator had complete
command over the Arabic language and the knowledge of
‘the Qui’an. A Senad was considered strong only if each of,
its transmitter was known for his piety, knowledge and,
truthfulness, among his fellow beings. He should have
had a retentive memory and had met his predecessor and
his successor. Ifany of the above criteria was not met, the
Hiadith narrated by him was barred from being included
in thelist of authentic Ahadith.
Doyou know
(Once Imam Bukhari vent fo
see aman, inorder tc hear a
Hadith, The man's horse had
ro oy fom him and stood
ata distance. To make the
horse walk towards him, he
lifted his sir and ated aif
Thos, nthinway, the biographical workin which even Khe aly inside nd
the minutest details ofeach narrator were recorded, came | Began to tempt the aml.
into existence. An important workin this field is Ktab-al- | This made the anime! come
Jarh wa al-Ta’dil, compiled by Hatim al-Razi (4. 327 back to him, allowing the
‘AHL]998 CE) man 10 catch it, Imam
Bubhari_ asked the man fhe
really did have barley, to
tohich the reply was, *No, 1
ly di it to bring the horse
back.” mem Ruther aid,
“How can I take a Messed
“Hadith ofthe Prophet from
«zm oho es oes!"
Second Condition to Test the Reliability of a Hadith
‘The second condition deals with the verification of the
_Matn or the actual text of the narration. The Muhaaditheen
scrutinised the Matn of each Hadith and made sure that:
© It did not contradict with the Qur’anic text or the
unanimously declared authentic Ahadith,
(© twas not contrary to the general rulings of Islamic Law or the accepted decrees.
© Itdid not contradict the basic teachings of Islam.
© It did not contain any inaccurate details of events that occurred after the Holy
Prophet's 3 death.
{© 1edid not lash with rational reasoning or common sense. Ifthe Matt id not appeal
to the common sense, of itcontained expressions which were inappropriate tothe
personality ofthe Holy Prophet, that Hadith was considered unauthentic and
‘was barre from being nce inthe compilation.
© ‘The Matn was also required to be in the Arabic language of the time of the Holy,
Prophet 3, ina simple and easily comprehensible expression,
a Such carewas absolutely necessary because the compilers were working onthe second
primary source of Islamic Law. As result only the genuine Ahaaith became part ofthe
Islamic legal thinking and history.
Clas PEC
Categories of Hadith
Ahadith ae divided into two categories:
1. Hadithe-Qudsi
2. Hadith-e-Nabwi 3
1. Hadith-e-Qudsi
Hadith-e-Qudst (Sacred Hadith) is a Divine Hadith or inspiration in which the
sayings of Allah Gare expressed by the Holy Prophet 38 in his own words. Thus it
isnot a par of the Qur'an. For example, in Sahih Bukhari, itis stated on the authority
‘of Abu Hurairah that the Holy Prophet saa:
“When Aligh decreed the creation, he pledged Himselfby writing in His book
(Lauh-e Mahfuz) which is preserved with Him: Truly, My mercy overcones
‘My wrath.”
‘The difference between the Qur'an and Hadith-e-Qua is that the words of the
Qur'an were revealed by Allah 4 directly from the Lauh-e-Mahfuz (the Preserved
Tablet), waereas Hadith-e-Qudsi comprises only the inspirations which were
reveated by Allah 4% and were put into words by the Prophet 4§ himself. So
Hadith-e-Qudsi is not of the same status as the Qur'an.
Generally the Ahadith ae traced back to the Holy Prophet with regard to their
‘authority. In Hadith-e-Qualsi, the Matn (Text) contains Allah's direct speech, so
tule al the other traditions, their authenticity i traced by way ofthe Prophet 35
to Allah $€_ Himself, since the Prophet 3s the main Ras (Naxrator) here. For
‘example, ir the following Hadith-e-Qudsi, the Pzophetdquotes Allah $¢ as sayings
“Fasting is for Me and its I who will give reward for it”
‘Though Ahadith-c-Qudsi are very few in number, they are extremely helpful in
‘understanding the fundamentals of Islam since their main theme is Allah's
relationship wth mankind. Inthe following Hadith-e-Qudst
“Truly My merey overcomes My wrath”
ee the word, My’ emphasises Allah’s BE love for His creation. Ahadith-e-Qudsi are
found in the As-Sihah Ae-Sitta, and are ranked on top among the Sahih (authoritative
Abadith,
2. Hadith-e-Nabwid
Its that Hadith which contains the actual statement and teaching ofthe Prophet
in the formof his sayings, actions and tacit approvals. In Hadith-e-Nabwi , the
ultimate Reo! is the Companion sf of the Holy Prophet 38 . For example, it is
recorded in Sahih Bukhari that Umar éoreported thatthe Holy Prophet said:
"Actions are judged by intentions, and every person will get the rewards according t0
what he has intended, So whoever emigrates for worldly benefits or for a woman to
‘marry his emigration wll be what he emigrated for.”
Ahadith-e-Nabwidif are innumerable in number and guide the Muslims in almos:
each and every aspect of their life. They not only help us in understanding more
about our beliefs, and how to practise the teachings of Islam, they also help us to
seek guidance in legal, political, social and economic aspects of life. In the absence o!
Hadith and Sunnah, the Qur’an would have remained unexplored and not fully
understood to the depth of its meanings.
Classification of Ahadith on the Basis of Authority
‘The Ahadith are classified into four groups, depending upon where they are traced from,
Quasi (Sacred)
Marfa (Elevated)
Mawauf (Stopped)
Maqtu’ (Severed)
1. Qudsi (Sacred)
Itis that Hadith which the Holy Prophet quoted from Allah 8. In other words, i:
is an inspication from Allah $€ and quoted by the Holy Prophet 3 in his own
words, The ultimate Rawi of such a Hadith is the Holy Prophet 3§ himselt,
2. Marfu’ (Elevated)
Itiva Hadith which s traced back directly to the Holy Prophet In this typ, the
Sanad (chain of transmisston) reaches right up to the Holy Prophet $8. Merf
“Anadith are further classified int
| aoe mR a ep ETON 2) Marfa’ Qawti
leis that Hadith which contains a statement ofthe Holy Prophet $8
1b) Marta’ Fett
Itis that Hadith whick describes some act or deed ofthe Holy Prophet 38 eg.
the Holy Prophet 4§ performed such and such actin sch and such way at such
and such time.
©) Marfu’Tagrist
It is that Hadith which includes some statements or acts of some of the
Companions:pof the Holy Prophet if which were said or done in his presence
and he did not object to them.
3. Mawguf (Stopped)
Iti that Hadith n which the cha jon stops a the Companion eand
des not reach the Holy Prophet In such a Hadith the Companion’s swords
fre quoted as, “We were commanded to,
of trans
4. Magtu’ (Severed)
It is that statement or deed which is atributed to some Tabi’ee. In this Hadith, the
‘chain of transmission stops at two steps down ie, at the level of Tabi’ee, and does
not reach the Companion bor the Holy Prophet $8.
Classification af Ahadith on the Rasis of Authenticity
‘The Ahadith are classified into four groups, depending upon the reliability and memory
of the reporters with respect tosnad and the Mtn.
1, Sahih Authentic)
Wis a correct Hadith that has passed all the tests of reliability and is therefore
regarded as a genuine Hadith ofthe Holy Prophet $8. For example, Ton Umar
narrate:
“Allah's Apostle 8 said, ‘slam is based on (the following) five (principle):
4. Totetfy that none has th right tobe worshipped but Allah and Muhammad (3)
is Alla’s Apostle. 2. To offer the (compulsory congregational) prayers dutifully and
perfectly. 3 To pay Zakat (i.e obligatory charity). 4. To perform Haj. (ie. Pilgrimage
to Makkah) 5. To observe fast during che month of Ramadan.” 2. Hasan (Approved)
Itisa Hadith which is considered reliable as it confirms all the conditions listed
before, except that its chain of transmitters is not considered as strong as that of the
Sahih Ahadith. For example, Imam Ahmad 4 reported that Yahya Ibn Sa‘ eed told
‘him saying that Bahz Thn Hakim said that his father informed him on the authority
of hs geand father:
“said to the Prophet( 3), 0 Messenger (36) of Allah (84), to whom should Ibe
(specially) good The Holy Prophet 3 said, to your mother: Ths he repeated
thrice. Then he said, 'o your father, then to him whois near ofkin, one fter the other”
3. Za'cof (Weak)
Itisthat Hadith which does not fulfill all the conditions of reliability of a Hadith
and many doubts are raised regarding the memory or the character of the narrator,
‘or may be the Matn differed from the basic teachings of Islam.
“My Companions (p) are like tas: whomever you follow, you willbe on
right path (guided).”
“This isa Za‘eef (weak) Hadith narrated from Abu Hurairsh
