Contents

Topic – 3: Syllabus Prophet Muhammad PBUH...........................................................................................2

**Quoting Prophet PBUH Directly**......................................................................................................2
Prophet PBUH as a prophet of mercy, peace and forgiveness...........................................................2
Prophet PBUH as Diplomat, Military Commander, Statesman/Administrator/Preacher.................2
Prophet’s (PBUH) farewell pilgrimage and Sermon...........................................................................3
Prophet’s Treaty of Madina/ Pact of Madina/ Misaak e Madina......................................................3
Prophet’s Migration............................................................................................................................4
Personal Life of Prophet PBUH...........................................................................................................4
**Major Events in the Life of Prophet**................................................................................................4
Night Journey/Spritual Journey/Isra wa Mairaj.................................................................................4
Treaty of Hudaibiyah..........................................................................................................................4
Battles.................................................................................................................................................5
 Syllabus: Islamic History – Islamiat Compulsory – Islamiat Optional

Topic – 3: Syllabus Prophet Muhammad PBUH

Questions that could be Asked.
**Quoting Prophet PBUH Directly**
Prophet PBUH as a prophet of mercy, peace and forgiveness.
1. Describe the measures taken by Prophet PBUH or peace and harmony.
2. “We sent you not, but mercy for all creatures.” Manifest the silent features of Seerat –
un – Nabi in the light of Above-mentioned verse of Quran.
3. Discuss the status and grade of “Tolerance and Forgivness” in the life of the Holly
Prophet (PBUH).
4. The Holy Prophet (PBUH) is the prophet of peace and safety. Explain with arguments.
5. How did prophet PBUH created the atmosphere of Brotherhood in Madina? Explain in
Details.
6. Write a note on the clemency of the holy Prophet PBUH.
7. Discuss the steps taken by the Holy Prophet (PBUH) to ensure peace and tranquility in a society
of acute anarchy at Madina.
8. Write a note on Mithaq-i-Madina and Sulh-i-Hudaibiyya and highlight how Prophet Muhammad
(PBUH) opted for peaceful solution of the crises ahead of him?

Prophet PBUH as Diplomat, Military Commander,

Statesman/Administrator/Preacher

1. The Holy Prophet PBUH was an exceptional statesman who revolutionized the entire
system of Arabia. Explain in details along with the following – The sovereign power of
Prophet – Saviour of the oppressed – Removal of social, political and religious inequality.
2. Peace and security is the top-most priority and policy of an Islamic State. Give reasons and a
comprehensive commentary on the battles fought by the Holy Prophet (PBUH).
3. Critically examine the effects of the teachings of the Holy Prophet Muhammad (PBUH) on Arabia
4. How foreign policy can be made with help of Prophet relation with the other states?
5. The prophet PBUH established the state of Medina soon after the arrival in Madina.
Point out the steps taken by him in the field of defense.
6. Describe the welfare state established by the Holy Prophet in Medina soon after his
arrival.
7. Bring out the main features of the Islamic state as founded by the Holy Prophet
Muhammad
8. Give detailed account of the envoys dispatched by the Holy Prophet PBUH to invite the
neighboring sovereigns to Islam.
 9. Trace the methodology for preaching of Islam adopted and developed by the Holy
Prophet PBUH
10. Enumerate silent features of the life of Prophet PBUH in Medina.
11. What changes were affected by the Prophet PBUH in the national character of the
Arabs?
12. Write down the silent features of Prophet PBUH public administration in the light of
Quran and hadith.
13. Write and discuss all the elements of the lofty and sacred life of the Holy Prophet PBUH.
14. The greatest personality of Hazrat Muhammad is the perfect and complete in every
aspect. Discuss in details.
15. Describe the characteristics of Military strategist in the light of Sirah of Muhammad
(PBUH) with arguments.
16. Discuss the reign and personality of Prophet PBUH as under – Preacher – reformer –
Head of state – Military general.
17. Give a general estimate of Holy Prophet's (pbuh) character in the battle fields as
commander

Prophet’s (PBUH) farewell pilgrimage and Sermon.

1. Khutbah Hijat ul widah is charter of Human rights. Comment.

2. The last sermon of the Prophet (P.B.U.H) was the first Charter of Human Rights. Do you agree? If
yes, prove it
3. How can we say that Prophet Muhammad's last sermon was the first charter of Human
rights
4. Write a note on the farewell pilgrimage of the holy prophet PBUH. Also describe its
importance as charter of Human rights for the whole human kind.
5. Comment point wise upon the farewell sermon of the Holy Prophet PBUH
6. What are the social and Political Importance of the last sermon of Prophet at Arafat?
7. The last Sermon of the Holy Prophet (PBUH) is the basic document for awakening of
conscious of mankind for human rights”. Discuss.

Prophet’s Treaty of Madina/ Pact of Madina/ Misaak e Madina

1. Explain the political and religious importance of treaty of Medina

2. The Charter of Madina played a vital role towards the formation of Islamic State in
Madina. Discuss.
3. The Holy Prophet Muhammad peace and blessing be upon him, gave a charter for the welfare of
humanity, discuss the salient feature of that charter.
4. Give a critical study of Pact of Medina and discuss its importance in the then society of Medina.
Prophet’s Migration

8. Give Historical background of the Prophet to Yathrib and discuss the importance of
Hijrah in Islamic History.
9. State the causes of Migration to Madina
10. Why was the Holy Prophet PBUH was compelled to Migrate to Medina and with what
consequences?
11. Explain briefly the causes, events and results of Hiraj e Nabi (SAW)
12. Write down the names of 10 Male or female emigrants o first migration – Who were
sent by the Holy prophet PBUH to seek refuge in Abyssinia
13. Hijra does not signify merely a journey between two cities (Mecca and Medina) What
influence did Hijra exercise upon the history of man and what it gave to mankind.

Personal Life of Prophet PBUH

1. Compare Meccan life with Medinian life of Prophet PBUH
2. Contemporary significance of the See’Rah of Prophet PBUH
3. In terms of Surah Hujrat, Write Ethics and character regarding Prophet PBUH
4. Give names of Azwaj e Mutaharat. What were the reasons for Prophet’s Marriages, give
quick historical review of his marriages (What were the circumstances accompanying
the Prophet’s Marriage to (Zainab bint Jash)”

**Major Events in the Life of Prophet**

Night Journey/Spritual Journey/Isra wa Mairaj

1. Describe Isra wal Mairaj as reported in Quran and hadith. Give time, date, month, year and place
of its occurrence as available in the books of Seerah. Give historical accounts that paved the way
towards this great and unique experience for Muhammad (PBUH).
2. Write a comprehensive note on the event of isra wal Mairaj.

Treaty of Hudaibiyah

1. Describe the moderation and magnanimity displayed by the Holy Prophet PBUH in concluding
the Treating of Hudaibiah.
2. Was the treaty of Hudaibiyah a gambling game? Try to argue your answer on the basis of
Reason.
3. Write a short note on Treaty of Hudaibiyah
4. Write down the substance/terms of Treaty of Hudaibiyah
 5. Why did Allah call the unjust peace treaty of al-Hudaibiyah, “A Manifest victory? What were the
consequences of this treaty?
6. Victory comes from cool courage devotion, faith and patience. Discuss in the light of treaty of
Hudaibiyah.
7. Write notes on the following: Treaty of Hudaybiyya as a pact of peace.
8. Give an analytical study of Hudaibiyah Treaty and state what can be learnt from this treaty
today.

Battles
1. What are the causes, events and impacts of Conquest of Makkah?
2. The Conquest of Makkah was the turning point in Islamic History. Elaborate
3. Never in the history any conquest has been as peaceful as the Conquest of Makkah? Explain.
4. Write aa detailed note on the Battle of Khandaq, Tabook, Ahzab, Uhud showing its causes and
Effects.
5. Write a detailed note on the Battle of Badar showing its causes and Effects.
6. The battle of Badr was imposed on Muslims. Discuss
7. Harb – e – Fajr.
8. Hilf ul Fudool
9. Enlist the Sirya and Ghazwa’s of Prophet along side dates.
10. Arrange the following battles expeditions in chronological order.

Question – 2, 4
  “We sent you not, but mercy for all creatures.” Manifest the silent features of Seerat –
un – Nabi in the light of Above-mentioned verse of Quran.
 The Holy Prophet (PBUH) is the prophet of peace and safety. Explain with arguments

Answer
Prophet Muhammad As a Role Model for peace Maker/Holy Prophet is the
Prophet of peace and safety.

The fabric of Islam accentuates the concept of peace as the word ‘Islam’ itself has been derived
from another Arabic word “Salam” which means peace and the literal meaning of Islam is ‘to
enter into peace’. The Holy Prophet (PBUH) always endeavored not only to maintain peace and
tranquility within Islamic society but also for peaceful co-existence of Muslims with other
communities
He (PBUH) was sent as a messenger of peace and mercy for the whole humanity — not to the
Muslims only — as the Allah Almighty says in verse 107 of Surah Al-Anbya (the Prophets), “And
We have not sent you, [OMuhammad], except as a mercy to the worlds.

Even before announcing his prophethood, the Holy Prophet (PBUH) had been making efforts to
promote peace in Arab society by amicably resolving the disputes. During his youth, when
different clans of Quraysh had a disagreement over the right to erect the revered Hajar al-
Aswad (The Black Stone) in the Holy Kaaba, and it was feared that a civil war would break out,
the Holy Prophet (PBUH) resolved the issue in such a peaceful manner that history is unable to
present any such example
An Irish Playwriter George Bernard shaw writes in “The Genuine Islam”
“I have studied him [Prophet Muhammad (PBUH) — the wonderful man and in my opinion far
from being an anti-Christ — he must be called the Savior of Humanity. I believe that if a man
like him were to assume the dictatorship of the modern world, he would succeed in solving its
problems in a way that would bring it the much-needed peace and happiness
For the Prophet, peace was not a strategy he employed, it was the goal of his peace movement.
He preached peace and justice leading to the establishment of a peace sanctuary in the city of
Madinah where even animals cannot be harmed, hunting unless for food was forbidden and
trees cannot be cut.
Prophet Muhammad (PBUH) was symbol of love; peace and mercy for the whole universe. He
has always endorsed peace and mercy through his actions and sayings. He has always been the
flag-bear of peace and tranquility. This is evident in his inclination towards peace in even the
most critical of times.
The Prophet (PBUH) once said
“It is better for the ‘imam to err on the side of compassion than on the side of punishment”
(Sunan Altirmidhi, Kitab al hudud, Vol 4, p 25).
In “Muhammad: A Biography of the Prophet” Karen Armstrong concludes: “Far from being the
father of jihad, [Prophet] Mohammad was a peacemaker, who risked his life and nearly lost the
loyalty of his closest companions because he was determined to effect a reconciliation with
Makkah.”
When considering the life of Prophet Muhammad (PBUH) as a Peacemaker, we must analyze
the efforts that were made by him in Mecca, and in Medina.
In the establishment of social peace, the example of the Holy Prophet (saw) stands aloft as a
beacon to illuminate the path to lasting harmony. His teachings provide conditions of peace for
all those who heed his admonitions – neighbors and wayfarers, rich and poor, young and old,
men and women.
Before the advent of the Holy Prophet(saw), women in Arabia were deprived of their rights and
distributed as inheritance. By recognising the social status of women and their rightful place in
society as wives and mothers; by securing their rights in inheritance, in divorce, in the
guardianship of children, in the management of the affairs of the family and in worship; the
Holy Prophet(saw) established peace in the family on a firm basis
The Prophet PBUH always Preferred Violence prevention and non-violence.
Prophet Muhammad (s) said, "Never aspire for confronting your enemies (in a fight). Pray to
God to be among those who seek living peacefully with others. But if ever you confront them
(in a fight) be patient and know that Heaven is as close to you as the shades of the swords."
[Narrated by Al Bukhari, Muslim and Abu Dawoud- authorities on Sunna & hadith]
Yet during conflict, the Holy Prophet(saw) carefully particularized a number of rules of war for
his followers intended to ensure that no transgression occurred. They were forbidden from
attacking women, children, the elderly and the infirm. They were not to strike terror into the
general population and were always to keep in view the possibility of peace

Question 1, 5, 7, 8
 1. Describe the measures taken by Prophet PBUH or peace and harmony.
5. How did prophet PBUH created the atmosphere of Brotherhood in Madina? Explain in
Details.
7. Discuss the steps taken by the Holy Prophet (PBUH) to ensure peace and tranquility in a society
of acute anarchy at Madina.
8. Write a note on Mithaq-i-Madina and Sulh-i-Hudaibiyya and highlight how Prophet Muhammad
(PBUH) opted for peaceful solution of the crises ahead of him?

Answer.
From the beginning of human history until the contemporary modern world, peace has
remained one of the basic requirements and goals of human beings. The fabric of Islam
accentuates the concept of peace as the word ‘Islam’ itself has been derived from another
Arabic word “Salam” which means peace and the literal meaning of Islam is ‘to enter into
peace’. The Holy Prophet (PBUH) always endeavored not only to maintain peace and tranquility
within Islamic society but also for peaceful co-existence of Muslims with other communities
He (PBUH) was sent as a messenger of peace and mercy for the whole humanity — not to the
Muslims only — as the Allah Almighty says in verse 107 of Surah Al-Anbya (the Prophets), “And
We have not sent you, [OMuhammad], except as a mercy to the worlds.
Even before announcing his prophethood, the Holy Prophet (PBUH) had been making efforts to
promote peace in Arab society by amicably resolving the disputes. After getting the
Prophethood and Migration to the Medina he continued his peaceful efforts in Medina for
establishment of community wherein there was no discrimination on the bases of color, creed,
race etc.
While in Medina he adopted following peaceful method of resolution of various issues with
which the nascent Muslim community and state was face.

 Unification of warring tribes of Aws and Khazraj into the Ansars of Medina this ending
their longtime internal strife.
 The Charter of Medina is the best example that peace can be achieved through
peaceful methods instead of war or bloody clash with a secret agenda. It also reflects
the belief of the Prophet of Islam Muhammad (P.B.U.H) in the promotion of peace
 Establishment of Brotherhood between Ansars and the Muhajirins of Makkah.
 During the Hajjat al-wada in his last sermon he abolished all the previous bloodshed
and vendetta.
 He made a peaceful treaty which is famous by the name of “Treaty of Hudaibiya” in
which he accepted the Harsh terms and conditions of the Quraish to avert the War.
The Prophet of Islam Muhammad (P.B.U.H) set a number of traditions for peaceful resolution of
conflict. The strategies adopted by him to settle disputes and conflict were so scientific and
effective that they can be used to maintain peace and prepare the world to face the challenges,
even in the modern world.

Question – 3, 6
 1. Discuss the status and grade of “Tolerance and Forgivness” in the life of the Holly
Prophet (PBUH).
2. Write a note on the clemency of the holy Prophet PBUH.
The Arabic word Samaha / Musamaha means tolerance and forgiveness. The Muslim scholars
describe Prophet Muhammad (PBUH) as Asmahun – Naas, the most tolerant of all people. The
Holy Prophet (PBUH) practically illustrated the concepts of forgivenss and overlooking known as
‘afw (tolerenace) and responding to evil with good.
This Mercy and forgiveness is clearly demonstrated in the fact that prophet PBUH never took
revenge on his behalf on anyone for personal reasons and always forgave even his staunch
enemy. Syeda Aisha said that he never returned evil for evil but he would forgive and pardon.
The Prophet was all for forgivenss and no amount of crime or aggression against him was too
great to be forgiven by him. He was the complete example of forgiveness and kindness, as
mentioned in the following verse of the Quran
“Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant”
(Al Aaraf 7:199)

Examples of Prophet’s Tolerance and Forgiveness

 As he started preaching, he had to face many difficulties by the hands of Pegans. When
the Prophet’s Opponents greatly increased their persecution, His companions asked him
to curse them at this the Prophet replied “Verily I was sent not to invoke curses, but
rather I was only sent as mercy) Sahih Hadith.
 In early days when Prophet PIBJ would stand to pray, his foes would come near him and
whistle and clap in order to disturb him, but he would never show anger at such acts. He
used to tolerate and avoid confrontation.
 In earlier part of his mission, the prophet PBUH travelled to the city of Taif in order to
invite its leader to Islam. The leaders of Taif were rude and discourteous in their
treatment of the Prophet PBUH. People of Taif sent their children to throw stones at
Prophet until his feet were injured and plunged and smeared with blood. The Prophet
PBUH made a prayer upon which the God sent Angel of mountains seeking the
permission of Prophet to join together the two hills and crush the city of Taif. Out of his
great tolerance and forgiveness the Messenger replied “No ! or I hope that God will
bring forth similar people from their lions people who will Worship Hod alone,
associating nothing with him.
 It is reported that one of the Prophet’s neighbors was a jew who hated the prophet
PBUH. Each day he would throw trash on his way. The Prophet PBUH never rebuked
him. One day, the Jew did not show up. The Prophet PBUH asked about him, and was
told that he was sick. So, he went to visit him and inquire bout his health with kindness.
Upon seeing this, the Jew embraced Islam
Prophet Muhammad was the kindliest of Men just as he excelled all others in courage and
valour. Being extremely kind hearted, his eyes brimmed with tears at slightest sign of
Inhumanity.
The Apostle forbade his companions to keep the dumb creature hungry or thirsty, to disturb or
to overburden them. He Commanded that kindliness and putting them at ease were
meritorious acts tending to bring man nearer to God.
These are only a few examples. Of the Prophet’s tolerance, forgiveness and noble character.

Question – 5, 15, 16, 17

Prophet PBUH as Military commander.

The personality of the Prophet Muhammad (s.a.w) serves as a complete role model encompassing all
walks of life but one of the most important among them is his role as a military strategist. The prophet
(PBUH) is considered the History’s greatest military commander and war strategist. He fought wars for
propagation of divine message and for the defense of the nascent Islamic polity in the most praise
worthy manner by losing least in men and material and gaining most in the wars as far as the results are
concerned.
According to the book “Muhammad in Madina” by Montgomery Watt the intensity of war waged by
and under the prophet (PBUH) was the least in the history which can be estimated from the fact that
only 1058 (259 Muslims were martyred while 700 non-Muslims were killed).

In such short span of 10 years, he conquered Arabian Peninsula and established a stable government
which is unprecedented in the history. He was the most righteous, most upright and most alert military
commander of his times. He was not only the man of superior military genuine but also proved himself
the Master of all solutions owning to the divinely assistance, devotion of his followers and diplomatic
tactics he employed alongside the war.

Military strategies of the Holy Prophet PBUH

 The Prophet PBUH totally changed the philosophy of war. Previously, wars were waged on
personal grudges, racism, ravage, looting or putting pressure or showing off their power. The
Prophet (PBUH) gave concept of war as to fight in the way of Allah for the propagation of his
message.
 Prophet Muhammad (PBUH) always used to make great preparation for an imminent war. He
maintained strict discipline and order among all the ranks of fighting them.
 The Prophet Muhammad was fully conscious of the military strategy and of need for secrecy.
Therefore, he always prepared his wars plans very carefully and took every possible precaution
that they were not disclosed to anyone except close advisers.
 The Prophet PBUH always adopted new techniques and strategies in order to thwart the
enemies.

All of his wars were motivated by self – defense and were limited in nature. Even and during the wars,
he issued such principles of warfare which reduced the human losses in the battles. HE asked Muslims
not to kill the women, the children, the aged, the unarmed and the non-combatants.

Sulaimah bin Buraidah Narrates that whenever Allah’s messenger (PBUH) appointed a leader on an army
battalion, he used to instruct him

“Let your invasion be in the name of Allah and for his sake, Fight those who disbelieve in Allah. Invade
but do not plunder nor conceal booty. Never deform the corpse of a dead person or kill an infant
child.
The Prophet PBUH altered the standards and aims of War. When it happened that he arrived at
battlefield by night, he would never invade the enemy till night. He utterly forbade burning in fire, killing
children and women or even beating them. Corruption of tillage, killing of the animals and cutting down
of trees was all forbade unless they were badly needed and there was no other substitute. He said

“Do not kill a wounded person nor run after a fleeing one nor kill a captive”

During his whole life, the Holy Prophet (PBUH) took part in as many as 26 wars, and in all he exhibited
excellent military skills. He always led the Muslims from the front and preached that martyrdom was
better than turning back in the battlefield. He was careful and cognizant of military preparedness of
Muslims and made arrangements for imparting military training to Muslims during peacetime as well.
Races of men, horses and camels were organized. Wrestling and archery competitions were held. Some
Muslims were sent to Yemen for getting training in the use of weapons for subduing
forts. The Holy Prophet (PBUH) was careful even about trivial matters during wars such as ensuring that
the morning sun did not face the soldiers directly and direction of wind did not obstruct the movement
of horses and soldiers. Hence, we can easily conclude that the Holy Prophet (PBUH) is the most supreme
role model for military strategists of all times.

Portion 2 - Prophet PBUH as, Statesman/Administrator

Question 1, 2, 6, 7, 12, 16

“He (Prophet Muhammad) performed, the functions of prophet, law giver, religious leader, chief
judge, commander of the army and civil head of state ---- All in one” (Philip k Hiitti)
Prophet of Islam (PBUH) was not only a religious preacher and social reformer but also founder of a
mighty nation and of most enlightened state. It was he who first attempted to build up nation of rival
creeds and casts. There was no peace and unity in Arabia before the advent of Islam. The land was
divided into hundreds of tribal estates. The tribes fought one another for their own selfish interests. He
(PBUH) cleared the government from all kind of administrative mistakes or corruption. In this way, he
(PBUH) was able to properly train and guide his (PBUH) people (companions). Enforcing these
practicable laws of nature with genuine justice and true moderation made the government an example
for the rest of the world.

Secondly, he introduced new social order, political organization and administrative setup in madina
which was qualitatively different from what had been in existence before in Arabia. Primary among the
new features introduced to Arabia with the coming of Islam was the ability to envision and establish a
state, with a clear structure of authority. Futhermore, the first important administrative decision made
by the prophet (PBUH) was the planning, organizing and executing of emigration plan of Muslims to
Abyssina.

The second important decision of planning, organizing and executing was the great emigration (Hijrah)
from Makkah to Medina in 622. Moreover, Prophet’s policy was always a multi – religious and multi –
culture. The constitution of Madina, a set of pacts, regulating the relationship between new Islamic
polity in Medina and its various constitutive components, clearly indicates that the community
envisioned by Prophet PBUH Included Muslim as well as Jewish tribes.

Silent features of Prophetic Administration

1. Appointment of Capable persons: The Holy Prophet observed great care and caution in the
administration of Public matter as he would appoint capable and honest persons. To aide him in
religious, political and administrative affairs, he had ministers, secretaries and officials.

2. Strong and efficient Administration: The Prophet (PBUH) established an efficient and strong
administration. Only those, who were pious, God – Fearing, just, kind and capable of performing
their tasks were assigned administrative charges.

3. Participatory decision Making: Islamic administration must operate through consultation, which
is based on democratic principles. The Holy Quran describes the Muslims the Muslims as those
who carry out their governmental and administrative affairs by counseling among themselves.

4. Discipline and order: Another silent feature of the Prophetic administration was his observance
of strict discipline and order. Discipline is a major requirement for an efficient administration
and management, formation of straight lines (Sufuf).

5. Public Accountability: Another cardinal feat of Prophetic administration was observance of

strict public accountability. He used the authority as trust (Amanah) of God whose sancitity
 could not be violated, the same he taught to and demanded from the Muslims. His truthfulness
and trustworthiness was exemplary even before the advent of Islam.

6. Human synergy: The prophet (PBUH) was greatest preceptor of Human minds and inclinations.
He used to develop human synergy by establishing brotherhood among the warning tribes,
conflicting individuals and fractious relations between different communities.

7. Conflict resolution: The Prophet (PBUH) of Islam was the prophet of peace. He used to resolve
conflicts through peaceful efforts in his entire life. When the Prophet (PBUH) reached Medina
there through peaceful efforts in his entire life. When the Prophet (PBUH) reached there were a
number of demographic communities having marked differences who he had unified.

Succinctly, the administration under the Prophet (PBUH) was mainly based religious and human
consciousness which, according to an Arab scholar, “In the field of public administration, represents the
most recent trends in modern administrative thought. This humanitarian attitude was a characteristic of
the administrative theory and practice in the Prophet’s time. “The Holy Prophet (PBUH) has left a great
legacy in the general theory and practice of government and administration as shown in six authentic
books of Hadith. Many of his directives and sayings contain the elements of trust and efficiency as
fundamental attributes of the administration. The element of love is the main pillar of the Holy prophet
(PBUH) administrative leadership.

Describe the welfare state established by the holy Prophet PBUH in Medina
soon after his arrival.

“He (Prophet Muhammad) performed, the functions of prophet, law giver, religious leader, chief
judge, commander of the army and civil head of state ---- All in one” (Philip k Hiitti)
Prophet of Islam (PBUH) was not only a religious preacher and social reformer but also founder of a
mighty nation and of most enlightened state. He (PBUH) cleared the government from all kind of ills and
mistakes.

With Migration to Madina, a new era of Islamic history Started. The Muslim got a practical chance to
implement the divine teachings and way of Life under the supervision and guidance of the holy Prophet
Muhammad (PBUH). Political scientists say that any legal system with out political sovereignty is
meaningless, similarly laying the foundation of a state in Madina was necessary for the new creed as a
complete way of life and holy Prophet Laid the foundation of an Islamic State in Madina, was the first
welfare state in the history of man kid, run by human beings, the vicegerent of God on the earth, under
the divine socio – political and economic directives.

The Prophet Muhammad (PBUH) introduced new social order, political organization and administrative
setup in madina which was qualitatively different from what had been in existence before in Arabia. The
Initial experiment slowly expanded to the surroundings areas, to Makkah after its conquest and then the
nearby tribes. Within a period of decade, after the holy Prophet (PBUH) this state expanded to the
entire Mesopotamia and the big empire Iran, conquered by the Muslim Armies.

The welfare state founded by Prophet Muhammad PBUH consolidated the foundations of the welfare
state and provided the citizen with services and facilities centuries ago, which are today considered as
the characteristics of a welfare state, in modern times.

Welfare functions of an Islamic State/Features of Islamic state founded by Prophet PBUH

1. Eradication of Poverty: The state of not having enough money to take care of basic needs such
as food, clothing and housing is known as Poverty. The aim welfare state founded by Prophet
was poverty alleviation to create conditions for full employment and high-rate growth which in
turn provided sources of livelihood to many in a society.
The eradication of poverty leads to the concept of controlled economy. In Islamic state, in order
to protect the interest of majority. Islamic state keeps an eye on prices, weight and measure and
the Quality and services. Allah says in this regard in Quran *And do not give short measure and
weight* (11:84). Hoarding is also forbidden in an Islamic state.
2. Maintenance of Socio – Economic Justice and law and order: The Practical expression of the
protection of life, property and honor, lies in the legal institutions and the provision of socio –
economic justice to the citizen of Islam State. Prophet PBUH accorded justice as eminent
position in its legislation. Muslims are ordered to do justice between people when they have
authority to judge. Even if their own family or relative’s interest are at stake, they might not give
up justice.
In connection to socio economic justice Prophet PBUH orders no to discriminate on the basis of
language, race, color, region and religion. Socio – economic justice also encompass the rights of
minorities, rights of laborers and servants. It is the responsibility of an Islamic state to fix
minimum wage in accordance with the general living standard, and to impose justice and strive
for quality of individuals before law.
3. Social security and equitable distribution of Income and wealth: One of the biggest functions
of an Islamic state is of the provision of basic necessities and requirements to its citizens. Beside
 the protection of life, property and honour of citizen, it is the obligation of an Islamic state to
provide them with food, shelter, clothing and other basic necessities of life and ensure a
respectable standard of living for every individual.
4. Provision of Educational Services: Seeking knowledge is mandotary for each Muslim man and
woman. In Islamic state it is the responsibility of the state to help people achieve this goal.The
Islamic state must provide the citizens with facilities for education.
5. Human Resource development: Education and health which are termed as social capital or
human development, is the most emphasized area of Islamic State. Among devine religions
Islam has pleaded more for seeking knowedge. In this regard Quran equivocally says that “Do
not equate those who know and those do no know”
The other aspect of Human development is the Health sector of people. This is the responsibility
of Islamic state to provide maximum health facilities and healthy envoirment so as to improve
the health of Public and reduce the risk of suffering from sickness and diseases.
6. Protection and conservation of wild life : The holy prophet said that there is a reward in showing
kindness to animals.
7. Other Fuctions/Features: Roads and building, communication, agriculture, public health,
sanitation, child welfare, welfare of the senior citizens, law and order, and any other aspect of
material and social wellbeing.
 Prophet Muhammad (PBUH) role model for an individual
Prophet Muhammad (PBUH) is the best role model for all humankind. Among his outstanding virtues
and characteristics, he was an extraordinary husband, a perfect father, and a unique grandfather. He
was also a great statesman, judge, and spiritual leader. His most distinctive quality, however, was the
fact that he was a blessing to all in both word and deed.

Undoubtedly, the Prophet Muhammad was known for his virtue and noble conduct from an early age
and he did not engage in the immoral and corrupt practices of the society in which he lived. Rather he
was far removed from them. Practices such as idolatry, drinking intoxicants, oppression and dishonesty
were prevalent at the time, yet his upright and noble character was noticeably obvious to all those who
knew him or came into contact with him.

Prophet Muhammad was attracted by everyone in the society because of his noble qualities and he was
a perfect example of an honest, just, merciful, compassionate, truthful and brave human being who
showered peace and mercy upon all creatures who lived on the face of this earth. Furthermore, Prophet
Muhammad set up principles based on the Holy Quran to create an order in social life. A few of these
principles include the brotherhood of all Muslims, helping one another and solidarity amongst people as
well as speaking up against injustice. Prophet Muhammad was a role model himself and encouraged all
Muslims to treat people with respect regardless of colour, religion, faith, gender or tribe.

Well-known writer and Nobel Prize winner Sir George Bernard Shaw had said in his book Genuine Islam,
“I have studied Prophet Muhammad – a wonderful man and in my opinion far from being an anti-Christ,
he must called the Saviour of Humanity. Indian nationalist leader Mahatma Ghandi said in the Young
India journal, “I became more than ever convinced that it was not the sword that won a place for Islam
in those days – it was the rigid simplicity, the utter self-effacement of the Prophet Muhammad, the
scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his
fearlessness, his absolute trust in God and his own mission.”

On the whole. Prophet (PBUH) was ornamented with peerless attributes of perfection. Indeed, he was
brought up, educated and taught by Allah. He was even praised by Allah.”

“And verily, you (O Muhammad (PBUH) are on an exalted standard of character”

Fourteen centuries have passed since he delivered his message, but time has made no difference in the
devotion he inspired, and today as then the faithful have in their hearts and their lips those memorable
words

“May my life be thy sacrifice, O prophet of God”

 Prophet PBUH as a Diplomat.
Question – 4, 8
The Prophet PBUH was a diplomat par excellence who was engaged in various diplomatic
activities. He set the most perfect standards for the conduct of diplomats as well. All through
his life, he was always conscious of maintaining cordial relations between Muslims and other
communities.
He Established a method of communication with other tribal or national leaders by writing
them letters, sending and receiving envoys, and visiting them personally, such as taif. The
Prophet PBUH not only initiated contact with other leaders within Arabian peninsula, but also
sent his ambassadors and letters beyond the boundaries of Arabian Peninsula. Instances of
written correspondence include letters to Heraclius, the Negus, Khosrao Etc.
Many religious leaders and political pundits in many countries, time and again, spoke about
Islam and diplomacy and statesmanship of prophet. Once Prince Charles came out with truth
about Islam at a lecture at the Oxford Center for Islamic Studies on 27 October, 1993 that
“Islam is part of our past and our present, in all fields of human endeavor. It has helped to
create modern Europe. It is a part of our own inheritance, not a thing apart. More than this,
Islam can teach us today a way of understanding and living in the world.”
Diplomatic Career of Prophet PBUH
When Muhammad arrived in Medina in 622, local tribes, mainly the Banu Aus and Banu Khazraj
had been feuding for several decades. Muhammad addressed this by establishing the
Constitution of Medina: a document which regulated interactions between the different
factions, to which the respective parties agreed. This was a different role for him, as he had
remained only a religious figure during his time in Mecca. The result was the eventual
formation of a united community in Medina, as well as the political supremacy of Muhammad.
Muhammad (PBUH) also participated in agreements and pledges such as "Pledges of al-
`Aqaba", the Treaty of Hudaybiyyah, and the "Pledge of the Tree". He reportedly used a silver
seal on letters sent to other notable leaders who were requested to convert to Islam.
 How Foreign policy can be made with the help of Prophet Relation with the other states?/
Features of the diplomacy of Prophet PBUH
The Prophet PBUH was a diplomat par excellence who was engaged in various diplomatic
activities. He set the most perfect standards for the conduct of diplomats as well. All through
his life, he was always conscious of maintaining cordial relations between Muslims and other
communities.

Prophet Muhammad’s (PBUH) diplomatic career was a touchstone for world people. His
diplomatic skill won him not only to spread Islam in Arabian Peninsula but deferent parts of the
world.

The Foreign policy of the state in the era of the Prophet is an Important subject because it
teaches us the situation of peace and its circumstances and situations of war and its
repercussions. There is no doubt that goodness of the humanitarian community with its
different strengths, characteristics, languages and interest needs control and restrictions that
control its relation in order to achieve the good and progress of any country. It can be said that
Prophet PBUH established relations with others, especially the people of book “Jews and
Christian”
1- The Principle of Justice: It is a characteristic of the Islamic state that it has adopted the
principle of justice and its political system and in its relation with other countries
because justice is the basis of the stability and its political system. Justice is the right
balance that determines relations between people in the event of peace and war alike.
2- Social justice and protection of human rights: Hilf al-fudul is symbolic in Islamic ethics as it
shows the character of Islamic value system in relation to social justice and protection of human
rights. Irrespective of political significations, justice and fair play take center stage in all
diplomatic or political decisions.
3- Pacifist Diplomacy:
Pacifism, a philosophy that is founded on opposition to war, militarism and violence, is an
important approach in international relations. Prophet PBUH’s 13yr legacy at Makkah could
best be described as pacifist sui generis. When systematized, the Islamic culture of non-
violence will no doubt compliment the contemporary International System which hangs
in the balance; between the realists’ unlimited self-defense strategy and the liberalists’
halfhearted limited self-defense strategy.
4- Collective security: The second Aqabah pledge sets the pace within the realm of
collective security- a concept in the contemporary International System that implies a
security arrangement, in which each party accepts that the security of one is the
concern of all (parties to the arrangement), and as such, commits to a collective
response to threats to, and branches to peace. The current wave of security challenges
sweeping across the Muslim world require urgent attention from the Muslim bloc; the
OIC.\
5- Constitutional Diplomacy: The prophet (SAW) promulgated the Madinan charter
(Mithaq al-madinah). A charter that will continue to be remembered due to its historic
significance. It is often, and offcourse, rightly touted as the first Magna carta of the
world. It was the first known written constitution in human history.
The Mithaq has the potential of addressing the most challenging problems of the
modern time, particularly, the still developing concept of multi-culturalism. Because the
Mithaq brings together; the Muslims, Jews, and the Christians of the autonomous
Najran region – a confederacy sui generis.
6- Military Foreign Policy: The relevance of the prophet’s military diplomacy to the
modern times could be seen in the commonalities between the Islamic law of war and
the International Humanitarian Law (IHL) on a number of legal matters; prohibition on
use of certain weapons, status and treatment of prisoners of war, sparing of
surrendering soldiers and non-combatants from attack, law of proportionality in military
engagements etc.
7- Promulgation of Treaties and Forging Alliances: The prophetic example at Hudaibiyyah
was a jus ad bellum per excellence i.e. conflict resolution through dialogue before it
degenerates into armed conflict. The overriding principles of Hudaibiyyah are at par
with the general objectives of the United Nations charter as enshrined in article (1):
8- Conflict resolution by the mean of arbitration:
 Life of Prophet PBUH in Madina
The Prophet's entry into Madina ushers in a new phase for the divine message. Islam gaining
fresh followers began to assert its strength and soon started to spread out over the four
corners of the Arabian Peninsula. The divine call now entered a decisive stage and many
important events took place in Madina, which eventually laid a firm foundation for the spread
of Islam to the furthest reaches of the globe.
1- The Building of the First Mosque
The entry into Madina was followed by the building of the mosque, the first-ever for the
Muslims who had just emerged from years of oppression in Makkah. It was one of the most
important landmarks for Muslims who now had a centre of their own for open uninhibited
gatherings, a school for learning the Qur'an and a headquarters for receiving necessary
instructions from their leader.
2- Fraternization
The second important step taken by the Prophet in Madina was the fraternizing of 'Muhajireen'
(Makkan Immigrants) with the 'Ansar' (Madinite Helpers) in the bonds of Islamic brotherhood.
He fraternised each Muhajir with an Ansar, joining them together as brothers in faith. And he
himself clasped the hand of his beloved cousin Ali bin Abi Talib (a) as the supreme symbol of
brotherhood, fraternity and solidarity in the Islamic society.
3- The Islamic State
The other important event after the Hijra was the establishment of the Islamic State and
Government by the Prophet, who by applying the gradual unfolding of divine commandments,
molded the hitherto ignorant Arabs into a real Islamic society. Expounding the eternal miracle
of the Holy Qur'an and setting his own divinely inspired personality as a practical example, he
firmly erected the pillars of justice and virtue.
4- Jihad
Holy struggle was revealed to prophet in the Madina. a thing not known in Makkah. It was the
natural consequence to the setting up of a state. Unbelievers, ever-intent to stamp out the
divine call but seeing Islam finely knit unto a secure state, resorted to arms, and the Muslims
had to follow suit to defend their faith, and according to Allah's injunctions went out to do
battle with the aggressors.
5- End of Jewish Plots and Treacheries
Ever since the Prophet's entry into Madina, the treacherous Jews had vehemently opposed him
and his Islamic call, evoking memories of their hostility to the previous Prophet, Jesus Christ (a),
half a millennium ago. The crafty Jews entered into an alliance with the polytheist Quraish in a
bid to stamp out Islam. They conspired to kill Prophet Muhammad (S) despite the fact that he
was lenient towards them and had treated them kindly, hoping to convince them of Islam's
truth. But eventually as Jewish plots and aggressions increased, he had no choice other than to
take up arms against them, in order to protect Islam and the Muslims. At the battle of Khaiber
which is famous for Imam Ali's (a) heroic exploits, the Prophet defeated them ending Jewish
intrigues and conspiracies in Arabia
6- The Treaty of Hudaibiyah
Another important landmark in the Prophet's life and progress of the Islamic call was the treaty
of Hudaibiyah
7- Monarchs, Heads of State and Tribal Chiefs Invited to Islam
Allah bestowed victory upon His Prophet in his many battles, and the Muslims were now strong.
Since the light of Islam had expelled ignorance from the greater part of the Arabian Peninsula,
the Messenger of Allah now felt it his duty to enlighten neighboring people about the truth of
Islam. Accordingly, he sent envoys to the Emperors of Persia, Byzantine and Abyssinia (Ethiopia)
and to other heads of state and tribes inviting them towards guidance and reform
8- Event of Mubahala
9- The Farewell Pilgrimage.
10- Ghadir Khum
 Farewell Pilgrimage and Sermon/Khutbah Hijat ul Wida/
Types of Questions Expected
1. Khutbah Hijat ul widah is charter of Human rights. Comment.
2. The last sermon of the Prophet (P.B.U.H) was the first Charter of Human Rights. Do you agree? If
yes, prove it
3. How can we say that Prophet Muhammad's last sermon was the first charter of Human
rights
4. Write a note on the farewell pilgrimage of the holy prophet PBUH. Also describe its
importance as charter of Human rights for the whole human kind.
5. The last Sermon of the Holy Prophet (PBUH) is the basic document for awakening of
conscious of mankind for human rights”. Discuss
Introduction
Known as the Farewell Sermon, it took place on 9 Dhu al-Hijjah 10 AH (6 March 632 AD), during
the Hajj. This sermon is commonly recognized as a single sermon, but in fact, at best, it is a
composite of various statements made during the Hajj ceremony. The Farewell Sermon is a
compilation of several sermons which were delivered at different times in Mina, Muzdalifa, and Arafat.
The Prophet addressed more than 100,000 believers who were observing the hajj, the major pilgrimage
to the sacred precincts in Mecca.

Sources of the Sermon:

The Prophet’s farewell address is traceable to the authentic books of ahadith such as sahih al-bukhari:
hadith numbers 1623, 1626 and, 6361; sahih Muslim: hadith number 98; sunnah al-tirmidhi: hadith
numbers 1628, 2046, and 2085; and; musnad imam Ahmad: hadith number 19774

Importance

The sermon of the holy Prophet (PBUH) is not only noticeable for its eloquence but it contains an eye-
opening message for the whole of the human race. The world has not been able to establish better
principles of ethics and morality than those enunciated in it. The last sermon of Prophet Mohammad
(PBUH) teaches the importance of equality and fair treatment, and laid the outline for the First Human
Rights declaration, many hundreds of years before the magna carta, Bill of Rights and UN Human Rights
codes

The important Human Rights of the last sermon are given below:

1. Equality of Human Rights: “All mankind is from Adam and Eve, and Arab has no superiority over
a non-Arab nor a non-Arab has any superiority over an Arab; also a white has not superiority
over black nor, a black has any superiority over white except by piety and good action.”
2. Obedience of Rights.
3. Rights of Women
4. Right of life: “O people just as you regard this month, this day, this city as sacred.”
5. Eradication of Ethnicism.
 6. Right to property: “Return the goods entrusted to you to their rightful owners your capital,
however is yours to keep.”
7. Right of society members: “O people, every Muslim are the brother of the other Muslim, and all
the Muslims form one brotherhood.”
8. Right of workers and servants:
9. Right to freedom of access to information
10. Right to fair hearing.
11. Right to freedom from non-personal criminal responsibility.
12. Right of prisoners/wards/servants to good treatment.
13. Right to inheritance.
14. Right to freedom of speech.
15. Right to the rule of law
16. Economic Rights
17. Rights of Social Identity.
18. Constitutional Rights.

In terms of quality, relevance and effectiveness, there is no doubt that the human rights values declared
in the farewell address are richer in contents and concretion than the UN Human Rights Declaration. It is
particularly clear that universal value of human rights that may be found in any national, regional or
international human rights bill has already been declared by Prophet Muhammad (P.B.U.H) in his
farewell address since 632 C.E. In view of that, it is not essentially belated to emphasize that since the
message of Islam and the value of human rights are universal, the farewell address delivered by Prophet
Muhammad (P.B.U.H) is, thus, worthy of recognition and promotion as a universal human rights
declaration.

What are the Social and Political importance of the Last sermon of Prophet
(PBUH)?

Introduction
Known as the Farewell Sermon, it took place on 9 Dhu al-Hijjah 10 AH (6 March 632 AD), during
the Hajj. This sermon is commonly recognized as a single sermon, but in fact, at best, it is a
composite of various statements made during the Hajj ceremony. The Farewell Sermon is a
compilation of several sermons which were delivered at different times in Mina, Muzdalifa, and Arafat.
The Prophet addressed more than 100,000 believers who were observing the hajj, the major pilgrimage
to the sacred precincts in Mecca

It was a sermon so sincere and serene, yet so melodic and thought-provoking and the
deliverance so intriguing that life at all levels could be reformed and set right at the individual,
communitarian, national, international and universal level for times to come. That gave
humankind the final fundamental and guiding principles concerning its rights to be read
together with the notion of equality and justice.
Social Significance of last sermon:
The content of the message was powerful and intense and was redolent with Islam’s lofty
values such as individual liberty, respect for the rule of law, social responsibility, mutual
respect, and tolerance of those of different faiths and are inherently Islamic.
The Prophet PBUH in his last sermon emphasized the social – issues few of them are enlisted
below.

 The need for tolerance.

 The good treatment towards their wives.
 Prophet emphasized the importance of socio-economic justice
 Protection of Right to Property. Islam commands humanity not to misappropriate the
wealth and property of others.
 Migration to Abyssinia
When all the efforts failed and the mission of preaching Tauhid (Oneness of Allah) remained continuous,
they felt the power and strength of it. Thus, Quraish reacted violently and stopped the Prophet PBUH
from entering the Ka’bah, and set the louts and riffraff to raise a hue and cry against him and believers,
calling them bad names and making their movements impossible, imprisoning and starving them.

Witnessing the sad and tragic plight of the believers, the Prophet PBUH allowed them to leave for
Abyssinia to receive protection under the Christian ruler, the Negus, Ashama bin Abjar. Thus in the
month of Rajab, the 5th year of prophethood, a band of eleven men and four women left Makkah for
Abyssinia. They secretly reached the port Shu’aibah where there was a ship with its anchor lowered.
They boarded the ship and reached Abyssinia. Among the foremost emigrants were Uthan bin Affan and
his wife Ruqayyah, Uthman bun Maz’un, Mus’ab bin umair, Suhail bin baida.

Give historical background of Prophet’s to Yathrib and discuss the importance of

Hijrah in Islamic History.
Introduction
Hijrah or Hijra was the journey of the Islamic prophet Muhammad and his followers from Mecca to
Medina. The year in which the Hijrah took place is also identified as the epoch of the Lunar Hijri and
Solar Hijri calendars; its date equates to 16 July, 622 in the Julian calendar. The Arabic word hijra means
"departure" or "migration", among other definitions.

AIM
Philosophically, the aim of Hijrah is not to run away from problem which may occur in the
process of giving da'wah, but rather to establish the resolve in solving the problem.

Back ground/Reasons
Ignorant of Arabia
Islam was not only a religion for a nation or a tribe, rather than, it was a religion for the entire
world. Therefore, it was a responsibility of the Holy Prophet (PBUH) that he invited to other clans and
nations to come in Islam. He tried to preach day and night for thirteen years, but a little group of
people converted to Islam. Whereas, the majority of people did not leave their forefather's religion
(idols worship). They were incessantly ignoring the preaching of Hadrat Muhammad (PBUH).
According to the situation, it was necessary that the Holy Prophet (PBUH) gave attention to another
place, where Islam could spread easily, this was a cause of migration to Medina

Cruelty and Brutality on Muslims

The idolaters of Makkah were spending their lives in a dark period. Because they neither
wanted to aware from the Islamic teachings nor they wanted to leave the worship of idols.
They were the worst enemies of the Muslims. They wanted to eliminate Islam from the land of
Arab, but they did not succeed in their mission. Therefore, they had hatred in their hearts
regarding Hazrat Muhammad (PBUH) and Muslims too. This was the reason that Makkan
tortured the followers of Muhammad (PBUH) through newly procedures. They wanted that the
Muslims left Islam and again accepted the worship of idols. But it was not possible,
therefore, they increased their brutality upon the followers of the Holy Prophet (PBUH).
Due to which, the believers could not freely take a breath in the air of Makkah. Hence,
Muslims moved towards Medina
People of Median Converted to Islam:
People of Medina had accepted Islam with their pleasure, therefore the atmosphere of
Medina was appropriate for the preaching of Islam. They had different nature than Makkan.
They were polite, respectful and soft-hearted. Thus, they easily converted to Islam. The Holy
Prophet (PBUH) sent Hadrat Masab Bin Umair (RA) towards Medina for preaching, so from the
blessings of Allah (SWT), he succeeded in his mission and many people accepted Islam. People
of Medina had love and affection in their hearts for Muhammad (PBUH). Hence they invited to
the Holy Prophet (PBUH) to establish a new Islamic state in Medina. This was also a reason to
migrate
The Experience of Migration in Ethiopia:
Muslims had migrated to Ethiopia two times in the past. This was a good experience for
them, consequently, they wanted to migrate to Medina. The idolaters of Makkah went
to Medina for trading. Therefore, they had a lot of information about Medina. Whereas,
Ethiopia was so far from Makkah and it was a stranger country for them. It was a cause that
they wanted to go to Medina to begin the new life there
Waiting for the Command of Allah (SWT)
Many people accepted Islam around the Makkah. In which, one name was of the leader of
the tribe of Dows. Tufail Bin Umar (RA) had a strong fort, therefore he invited to
Muhammad (PBUH) to live in it, but the Holy Prophet (PBUH) took on quiet over this
invitation and he was waiting for the command of Allah (SWT). Ultimately, Allah (SWT)
commanded to Muslims to migrate towards Medina
Conspiracy of Murder:
When disbelievers of Makkah saw that Muslims were gradually migrating to Medina. Then they
thought concerning the cutting of the root of Islam (the Holy Prophet (PBUH)) and
prepared a suggestion, which was regarding the killing of Muhammad (PBUH). They did
sharp their efforts for their mission. Dissbelievers made siege of the house of Muhammad
(PBUH). It was a serious reason for migrating to Medina

Event
With the order for migration, the Prophet called at the house of Abu Bakr at noon when the
burning sun had forced the people indoors. He disclosed that migration to Al-Madinah had
been ordered. At following night the Prophet PBUH came out of hs house and went straight to
Abu Bakr. They set out right away, and took a low lying trail to a distance of four miles outside
of Makkah. They arrived at the cave of mount Thaur and hid themselves in it.
Abu Bakr RA had already told his son Abdullah bin Abu bakar to keep him informed of the daily
activities of the disbelievers of Makkah at night. Similarly, he had instructed his slave, Amir bin
Fuhairah to graze his herd goats. Asma Bint Abu bakar was assigned the duty of brining meals
to the Prophet and Abu bakar in the night with the utmost care.
When the fervor of the disbelievers subsided, Abdullah bin Uraiqit was told to bring the she-
camels to the foot of Mount thaur fulfilling his agreement. He brought the she-camels and his
own camel near the foot of mount Thaur on the moonlit night of Rabi’ Al Awwal. Muhammad
and Abu Bakar came out of the cave of Thaur. He mounted a she – camel Al- Qaswa, while Abu
Bakr and his slave Amir bin Fuhaira got on the other she – camel. This small caravan secretly
moved forward through the routes away from the main road.
Before mounting Al-Qaswa, the Prophet ~ looked at Makkah and said overwhelmed with grief:
"O Makkah! You are to me dearest of all the cities. But your citizens allowed me not to reside
here.
From the cave of Thaur and the low lying land of Makkah, Abdullah bin Uraiqit took the Prophet
to the coastal area. Passing across the main track to the other side of Usfan. After an eight day
journey, the Prophet PBUH arrived at Quba on Rabia al awwal 8, the 14 th year of prophethood
(Corresponding September 23, 622 CE) at noon. Quba’ lies at a distance of a few miles from Al
Madinah and was generally taken as locality of Al Madinah.
The Prophet PBUH was now entering Quba and little girls of the Ansar were reciting in great
fervor and boundless Joy:
"On the hillside whence caravans are given a send-off, The full moon comes up in the day. All the while
Allah is praised. We had better return our thanks The noble one, 0 you sent to us, You have brought
binding commands.
The Objectives and Importance of Migration to Medina:
When we turn our faces to history of Islam then it is cleared that the migration of Muslims to Medina
was a golden chapter of history. Migration was a very important step of Muhammad (PBUH)
towards Islamic revolution. It was a revolt against oppression and falsehood. It was also an open
acceptance of Allah's (SWT) sovereignty on earth. Migration was a negation as well as a remedy
for national, regional, racial and tribal prejudices. After the emigration to Madinah, the Muslims were
able to organize and establish the first real Muslim “community,” with social, political, and economic
independence. Life in Madinah allowed the Muslim community to mature and strengthen, and the
people developed an entire society based on Islamic principles.

What influence did Hijra exercise upon the history of man and what it gave to
mankind
Throughout the history of Islam, the migration was a transitional line between the two major eras,
regarding to the message of Islam; the era of Makkah and the era of Madinah. In its essence, this
signified a transition from one phase to another, as follows: –

1) Transition, which is most significantly for early Muslims, to the phase in which Islam was not
only the act of worship, but a way of life. This was encompassing (surrounding) politics,
economy, social interactions and every other aspect of life. This was the first time when Islam
was looked upon as a comprehensive religion.
2) Transition from a position where Muslims represented a small group of people, surrounded by
enemies and threatened by death, to the position of a regional power with a strong central
leadership. This was one that was surrounded by a large number of followers and allies.
3) Transition from being a simple Islamic group of believers, to being the Islamic nation. This was
an organized Islamic state, with a central leadership and other organizations. Transition of
Da’wah from regionalism, in which the focus was only on Quraysh and the tribes surrounding
Makkah, to the phase of universalism. This is where the Muslim State began reaching out to
Persia, Egypt, and the Byzantine Empire.
4) Transition from the position of weakness, where the non-believers of Makkah – particularly the
people of Quraysh- humiliated, tortured and killed Muslims, to the position of security. This is
where Muslims were allowed to defend themselves and were able to defeat their adversaries.
5) Transition from spreading Islam through individual Da’wah (inviting others to Islam) to the
spreading of Islam through institutionalized Da’wah, initiated the state.
 Harb ul Fijar
A great fair was regularly held at Ukaz. This fair would organize a number of programs including
horse races, wrestling, demonstrations of the art of combat and poetic competitions. All the
tribes of Arabia were highly belligerent by nature and drew swords against one another at
smallest incidents.
Once, in the course of fair at Ukaz, the Hawazin and Quraish tribes challenged each other due
to a slight provocation. At the outset some wise and sober people stood in the way and put the
matter right. But some mischief-mongers worsened the situation which led to the large-scale
fighting and killing on both sides. This war was known as Harb Al Fijar because it took place in
the month of Dhul Qa’dah when fighting was altogether forbidden.
This war was based on series of four wars in which three first were small and the fourth war
happened to be more fierce than the preceding one as all the tribes of Qais joined the Hawzain
tribe while all the kinanah came to the help of the Quraish.
The Prophet PBUH joined this fourth war for the first time armed with weapons. Among Banu
Kinanah, every tribe had its separate commander. Thus the commander of Banu Hashim was
Zubair bin abdul-Muttalib, an uncle of the Prophet PBUH while Harb bin Umayyah as the
commander of all the troops of Banu Kinanah. Muhammad PBUH as then fifteen or twenty
years of age. He was entrusted with the service of picking up the arrows for his uncles.
However, he was Saved from combat action. At the outset Banu Hawazin seemed to
be :laminating, but at last, Banu Kinanah turned the table against the anu Qais and war ended
on peace treaty.
 Al – Aqaba pledges (620-621)
The 12th Year of Prophethood had set in. The Quraish were still adamant in their hostility. This
whole year passed in a mixed state of hope and fear for prophet (PBUH). In the summer of 620
during the pilgrimage season, six men travelling from madina came into contact with the
Prophet PBUH having been impressed by his message and character, and thinking that he could
help bring resolution to the problems being faced in Medina. They returned to Makkah the
following year bringing seven others. Few of the names of these people are Abu Umaha,
Qutbah bin Amir, Uqbah bin Amir etc.

First Pledge of Aqabah

The twelve men pledged their allegiance to Islam at the hand of the Prophet while darpating they
requested the Prophet PBUH to dispatch along with them a preacher and Mus’ab bin umar. During the
first pledge of Aqabah, the prophet PBUH had asked them to confess the following.

1. We shall worship one God

2. We shall not steal
3. We shall not indulge in adultery
4. We shall not backbite
5. We shall obey the Prophet PBUH
6. We shall vilify none.

Second pledge of Aqabah

In Dhul – Hijjah in the 13 th year of Prophethood, Mus’ab bin Umair set out to Makkah with caravan of 72
men and 2 women of Al Madinah. The Prophet PBUH had already been informed of arrival of this
caravan. He came out in the night, took his uncle Abbas bin Abdul – Mutalib with him and reached the
mountain pass of Aqabah. The caravan of believers from Al – Madinah was waiting for him. The caravan
also had comprised some disbelievers with it as well. The Polytheist from Al – Madinah were unaware of
that fateful meeting and they were sleeping in their dwellings.

In the wake of this, all of them took the oath of allegiance and Bara’bin Ma’rur was the first. This is
called the second pledge of Aqabah. After the agreement was finalized, As’ad bin Zurarah RA said
addressing everyone “O People ! Bear in mind this mutual agreement implies that we are prepared to
face the entire world.” All of them said, “Yes, we know very well that we will have to confront the entire
world.”

At the end, the Prophet chose twelve people from among them and appointed them his proclaimers
with the duty of preaching Islam. Few of them are As’ad bin Zurarah, Usaid bin Hudair, Abullah bin
rawahah, Sa’d bin Marur. Among these twelve, nine belonged to the khazraj tribe and three to the Aus.
 Night Journey/Spritual Journey/Isra wa Mairaj
Expected Questions?
1. Describe Isra wal Mairaj as reported in Quran and hadith. Give time, date, month, year and place
of its occurrence as available in the books of Seerah. Give historical accounts that paved the way
towards this great and unique experience for Muhammad (PBUH).
2. Write a comprehensive note on the event of isra wal Mairaj.

Introduction
Isra wal Mairaj is the miraculous Night Journey of Prophet Muhammad (peace and blessings be
upon him) which consists of two phases. Phase one covers his trip from Makkah to Jerusalem,
known as Al-Israa’, and phase two covers his ascent from Jerusalem into the Heavens, known as
Al-Mi`raj. Read More on islamonline
Timestamp of the Journey
The exact date of this great event is still controversial. Ibn Katheer (Rahimullah) quoted a
number of different scholarly views in al Bidayah wan-Nihayah (3/108) concerning the exact
date of isra wal-Miraj. Majority of the scholars support a date between 12-16 months before
the migration to Madina. The researchers are inclined to accept that the date of the night
journey is likely to be on 27th Rajab in the 12 Year of Al-Bi’thah.

Background
Al-Isra’ wal-Mi’raj took place during a time when the Prophet (saw) was facing intense hardship
and pain. The Quraysh, who were his tribe and his family, constantly ridiculed, humiliated and
oppressed the Prophet (saw) and his followers. Moreover, the Prophet (saw) had just faced the
Year of Sorrow (’Aam al-Huzn), during which he (saw) lost his beloved wife Khadijah (ra), and
his uncle Abu Talib, who was his protector and ally.
In addition to all these burdens, when the Prophet (saw) had travelled to Ta’if to spread the
Islamic message, the people of Ta’if had rejected him in the most cruel way, sending their
children into the streets to stone him until he left the city.
Having gone through so much grief and suffering, the Prophet Muhammad (saw) was given a
truly beautiful and comforting gift. He was transported not only to the Sacred Sanctuary and
through the skies, but ultimately into the Divine Presence, the source of all comfort and hope.
One of the most important lessons of Al-Isra’ wal-Mi’raj, therefore, is that ‘with every hardship
[there will be] ease’ (The Noble Qur’an, 94: 5).

Event of Isra wal Mairaj as reported in Quran and Hadith

Phase – 1 (Al-Isra’: From the Ka’bah to Al-Aqsa)
Within the Quran, the event is mentioned only briefly. The first verse of chapter 17 references
the first phase of the journey; Allah the Almighty says, “Glory be to Him, who carried His
servant by night from the Holy Mosque to the Further Mosque the precincts of which We
have blessed, that We might show him some of Our signs. He is the All-hearing, the All-
seeing” [Quran 17: 1]
When the Prophet (saw) was sleeping in the house of Umm Hani (ra) in Makkah he said, ‘the
roof of my house was opened and the Angel Jibril [as] descended’ (Bukhari). Scholars
reconciling between various narrations, say the Prophet (saw) was then taken to the Hijr, the
semi-circular wall of the Ka‘bah, where the Prophet (saw) said that Jibril (as), ‘opened my chest,
and washed it with Zamzam water. Then he brought a golden tray full of wisdom and faith,
and having poured its contents into my chest, he closed it’. [Bukhari]
The Prophet (saw) continued, ‘I was then brought a white beast which is called al-Buraq [from
the Arabic word barq, meaning lightning], bigger than a donkey and smaller than a mule. Its
stride was as long as the eye could reach’. [Muslim]
It is narrated by Anas (ra) that Buraq was, ‘saddled and reined, but he shied from him (saw). So
Jibril [as] said to him, “Is it from Muhammad [saw] that you do this? For nobody has ridden you
who is more honourable to Allah than him!” He said, “Then he started sweating profusely”’.
[Tirmidhi]
At several points along the journey, Jibra’eel (as) stopped Buraq and told the Prophet (saw),
‘Dismount and pray’. The first stop was at ‘the place of emigration’ i.e. Madinah - and soon
after this night the Prophet (saw) would meet the Ansar and migrate to Madinah. The second
stop was at Mount Sinai, where Allah (swt) revealed the Torah to Musa (as). The third stop was
at Bethlehem, where ’Isa (as) was born.
The fourth stop was the grave of Musa (as), ‘I happened to pass by Musa [as] on the night of
my Night journey by the red sandhill whilst he was standing praying in his grave’ (Muslim)
Phase 2 Ascension
Finally, the Messenger of Allah (saw) arrived in the holy city of Al-Quds (Jerusalem) and he said,
’When we reached Bait al-Maqdis [literally ‘the holy house’ another name for the Blessed
Masjid Al-Aqsa] Jibril (as) pointed with his finger causing a crack in the rock, and he tied the
Buraq to it [at the western wall of the noble sanctuary]’ (Tirmidhi).
Some narrations indicate that the Prophet (saw) prayed ‘two units of prayer’ (Muslim) to greet
the Masjid (known as Tahiyyat al-Masjid).
When the Prophet (saw) completed the prayer, he said, ‘someone said, “Here is Malik (as), the
keeper of the Hell, so convey Salams to him”. So, I turned to him, but he preceded me in
Salams’ (Muslim).
Following this, the Prophet (saw) said, ‘Then I came out and Jibril (as) brought me a vessel of
wine and a vessel of milk. Then I chose the milk, and Jibril (as) said, “You have chosen the
natural state (Fitrah)”’ (Muslim).
Then the Prophet (saw) said that, ‘a ladder was brought to me finer than any I have ever seen.
It was that to which the dying man looks when death approaches’. [The Life of Muhammad
(saw) Ibn Ishaq]
During this heavenly journey, Prophet Muhammad sees several signs of Allah. He is shown Bayt
al-Ma’moor (the qiblah of the angels) that sits above the Ka’bah, and scenes from paradise and
hell.
Jibril then escorts the Prophet to his next destination through the seventh heaven to the
uppermost boundary, Sidrat al-Muntaha (the Lote-tree) The Arabic word for this is Sidrah al-
Muntaha [The Noble Qur’an, 53:14].
At the end of this journey, the Prophet (saw) was brought into the Divine Presence, the
ultimate source of strength and relief. The Prophet (saw) mentioned, ‘Then Allah revealed to
me what he revealed to me and then He made obligatory for me fifty prayers every day and
night’. [Muslim]
Finally, the Prophet (saw) was taken back down to the Blessed Masjid Al-Aqsa and returned to
Makkah on the Buraq. As he was transported home, he saw various caravans heading towards
Makkah, which he would later describe to the Quraish as proof that he really had made this
miraculous journey. Allah even displayed Bait al-Maqdis to the Prophet (saw), while the Quraish
were cross-examining him in the Hijr of the Ka‘bah [Bukhari]. The entire journey had taken
place in a small portion of a night, and there were many who would mock the Prophet (saw) for
making such a claim.
Prophet’s Treaty of Madina/ Pact of Madina/ Misaak e Madina

1. Explain the political and religious importance of treaty of Medina

2. The Charter of Madina played a vital role towards the formation of Islamic State in
Madina. Discuss.
3. The Holy Prophet Muhammad peace and blessing be upon him, gave a charter for the welfare of
humanity, discuss the salient feature of that charter.
4. Give a critical study of Pact of Medina and discuss its importance in the then society of Medina.
Introduction
The constitution of Medina (Dastur al Madina), also known as the charter of Medina is a
seminal social and political document of Islam. It refers to two agreements concluded between
the clans of Medina and the Prophet Muhammad (PBUH) soon after his migration to Medina in
622. It was written and promulgated by Prophet Muhammad for the multi-religious ten
thousand-strong citizens of the city-state of Medina
Back ground
During the pre-Islamic period, or before the establishment of the charter, the city of Medina
was known as Yathrib. It was populated by countless of Arab and Jewish tribes, as well as a
small minority of, approximately, 10’000 early Christians. The population of Yathrib was divided
into 22 competing tribes with the most dominant tribes of all were the Banu Qaynuqa, Banu al-
Nadir, and Banu Qurayza, while the Arab (Mecca) was divided into 12 tribes, dominated by ‘Aws
and Khazraj
Since there is countless number of tribes in Medina, the fight over supremacy and authority are
constantly happening and it is a never ending battle. There is no mutual understanding
between the tribes as each leader is trying to imprint his power, such as in the politic, economic
and social aspect. The city was ruled by an anarchy system that was governed by tribalism and
force. It led to several misunderstanding among the tribes. Thus, the community was in
constant tension between being independent andbeing hostile tribes. Due to the ongoing
fights, the tribes reached a final agreement between themselves as to seek a person (third
party) as a mediator.
The rumor of a ‘Trustworthy’ man in Mecca gained the attention of the tribal leaders in Medina.
Therefore, the people in Medina agreed to invite and allow the Prophet Muhammad PBUH to
be an arbitrator9 . The Prophet addressed these power struggles by establishing common goals
that would serve the whole community, and Medina charter was the result of his supervision
and the name Yathrib was changed to Medina

Role of the constitution in the development of the City – State

A careful examination of the various articles of the constitution of the city – state of Medina
would reveal that it was not merely a treaty of alliance but a written constitution laying down
the foundation of the Islamic state at Medina and regulating the relationship between
Muhajirin and the Ansar, on the one hand, and between them and jews, on the other hand.
With exception of the jews who constituted an umma of their own, the adherents to the
documents were united into a single coherent body called the Muslim Umma, the body that
had already substituted at Mecca the community of faith in place of blood ties. The changes
wrought through the constitution of Medina on the life of the Arabs were profound.
The Umma established and now stipulated in the constitution could be considered as first
serious blow to the tribalism and the introduction of a new system or new way of life where
nationality was based neither on common race or language nor on a common fatherland but
on a common ideology, Hence, it differed from any other community in that it was entrusted
with task o furthering good and suppressing evil.
Silent Features.

 All tribes residing in Medina will be considered single Ummah (Community).

 Prophet Muhammad (SAW) would be considered a Central Authority of the
(Federation).
 All Matters and issues of difference referred to Prophet Muhammad (SAW) (Leadership).
 No war without permission of Prophet Muhammad (SAW).
 Admonition against treachery & oppression.
 Assertion on shared counsel & consultation
Misaq e Medina: Internal affairs

 Diyat & Fidya would be the combined duty of Muslims

 Joint action would be taken against treason, revolt & tyranny.
 Muslims will not help non-believer against any Muslim
 Muslims will not help or give a shelter to deceitful element
Misaq e Medina: Internal Affairs

 Shelter given by a Muslim will be requisite on all Muslims.

 Penalty for killing/murdering of a Muslim If any person murders a Muslim, without any
justifiable cause, he shall be given death penalty in return or recompense blood money
 if family or relatives agree. All Muslims will be obliged to mutually act against the killer.
(Abdul Aziz Said et al (eds) 2001)
 Wronged must be helped irrespective of any religious
 Yasrib (Medina) will be considered and treated as Haram
Pact of Medina: External Affairs

 In case of attack the Yatrib (Medina) will be defended

 No peace pact separately Non believers are not allowed to *defend life & property of
Quraysh * get in the way with the Muslims in such a matter
 Muslims have the right to avenge the Blood of one another when fighting in the way of
Allah while Quraysh & their allies will not be helped
Misaq e Medina: Position of Jews Equal opportunity and facilitate Jews

 Religious autonomy
 Jews will facilitate Muslims in battle/war
 Punishment for treason & tyranny
Relevance of the Medina Charter today
The Medina Charter has set out many of the principles essential to the peaceful functioning of a
pluralistic society. The Charter has established many important values and lessons that are
really needed today for enhancing religious pluralism and tolerance as well as finding
resolutions to inter-religious conflicts.
Through the Charter, Prophet Muhammad has drawn upon the essence of unity, respect,
tolerance, and love to combine and create a pluralistic community. These attributes are
deemed important in the context of living in a plural society. For instance, the concept of unity
as it refers to nations can be translated into putting one’s country above all other
considerations when it comes to issues of security and defence. Hence, for example,
Singaporeans should abide by the law of their country as long as they live in it as “one united
people”. They should defend their homeland from foreign threats because they are first and
foremost Singaporeans.
The other key lessons that could be drawn from the Medina Charter include religious freedom,
security of the community, acceptance of followers of religions as one nation, and the need for
all religious communities to protect one another from any threats, discrimination and
oppression. It is about giving space and understanding for both majority and minority citizens to
enjoy their rights, pertinent to their needs in areas of faith, socio-political circumstances and
other unique needs. The aim is to truly build one united people who feel comfortable and safe
with each other.
Treaty of Huda
 Personal life of Prophet PBUH
Seerah of Prophet PBUH
In the Arabic language, the term ‘Seerah’ comes from the basic root verb “Saara, Yaseeru”
which means: “to travel or to be on a journey.” The Life of the Prophet (PBUH) has been
prescribed as a Role Model for the Humanity for the establishment of system based on divine
guidance.
Allah Says in the Qur’an
““Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose
hope is in Allah and the Final Day, and who engages much in the Praise of Allah”
The Holy Prophet Muhammad (PBUH) throughout his life practically implemented the teachings
of Islam. His life was a complete package of social welfare activities that encompassed the well-
being of humans, animals, plants and even non-living things.
We often consider Prophet Muhammad (PBUH) to be super-human; but we tend to forget that he was a
human being first, a Prophet second. This is the reason why we can’t emotionally connect with him and
his life most of the time. There are instances in his life where we observe that he cried, he was hurt
(both physically and mentally), he loved his family, he suffered losses, etc. These are all his humanly
feelings which we neglect and only keep in mind his preaching, battles, prophethood, etc. Reading the
Seerah helps us understand such issues better.

We can learn a lot from the Prophet’s life, and apply those lessons in our own lives. For example, he
would introduce himself first whenever he met new people; he used to say Salam, and greet them very
politely. Another lesson that we can learn from the Seerah is that of patience. He (PBUH) showed us that
the best way to lead one’s life was to strike a balance between Deen and Dunya. He did not neglect
Dunya — he took care of his family and loved them immensely, he would go to the market to earn a
living, etc.

Studying seerah is a source of strengthening the Faith. Through studying seerah we can understand the
stories of the nations that passed before us. The seerah of the Prophet (PBUH) relates these stories with
a full explanation. We can find explanations of what transpired in their arguments and disputes and how
the Prophets were all rejected and harmed. Studying such true stories from the Seerah increases our
Faith, hopes, and uplifts our spirits.

The Ummah is undergoing an Iman crisis right now. We need to revive the glory of our Ummah by
educating ourselves and our family and friends about the Seerah of Prophet Muhammad (PBUH) and
applying the lessons learnt in our lives.
Many people think that Seerah and Sunnah are the same, but that’s not true. Sunnah is technical and it
involves only excerpts from Prophet Muhammad’s (PBUH) life. It consist of narrations from his life and
includes what he said, did and approved of.

Seerah, on the other hand, is the life of Prophet Muhammad (PBUH) in its entirety. It includes not only
his life after Prophethood, but also life before Prophethood. In fact, some scholars also discuss the
conditions in Mecca before his birth, to help us truly understand the circumstances in which he was
born and the difficulties he faced later in his life, in order to fully appreciate his life

In Terms of Surah Hujrat, write ethics and character regarding Prophet PBUH
The Word “Hujurat” means chambers, room or compartment. Al-Hujurat (‫الحجرات‬, The
Chambers) is the 49th chapter of the Quran. The surah contains etiquettes and norms and
social valves to be observed in the Muslim community. It also includes the proper conduct
towards the Prophet, Muhammad. Its major focus is a ruling against acting on the news without
verification, defamation, suspicion and backbiting. It discusses a call for peace and
reconciliation and proper conduct towards Allah and Prophet

Etiquettes of meeting Holy Prophet

1. At the start of the ayah (hujurat:1), Allah order believers that “do not proceed ahead of
Allah and His Messenger PUBH ” The phrase _________ literally, means “between the
two hands”, in Arabic its usage is as “in front of or ahead of”. It means: do not go ahead
of or in front of Allah’s Messenger PBUH. The Qur’an does not clear specific matters
preceding Him.
2. The second etiquette while in the presence of the Holy Prophet is to not raising voices
above the voice of the Holy Prophet (hujurat:2). Moreover, the verse teaches not to
speak aloud to Him as one speaks aloud to another in general discussions. Allah warns
here that neglecting this etiquette may cause the nullification of one’s good deeds.
Because speaking like this is disrespect to the Holy Prophet.
3. The third etiquette for dealing with the Holy Prophet ‫ ﷺ‬is that when he is at home, one
should not call him from outside. And Particularly calling him by his name is an
unmannered attitude.
4. Next verse Allah teaches believers that people must wait outside until the Holy Prophet
‫ ﷺ‬emerges to talk to them. Also, the speakers should wait until a suitable situation or
sign from the Holy Prophet ‫ ﷺ‬to speak comes
Social Ethics in Surah Hujrat.
1. Fa Tabayanu: “Oh you who believe; if an evil-doer comes to you with a report, look
carefully into it, lest you harm a people in ignorance.” [Verse 6]”
if mischief, sinner, the wicked or corrupt person complains about any person or nation, or
charge them of any wrong-doing, it is unlawful to accept the sole information or evidence. One
must not accept such information or act upon it unless it is investigated by other sources and
confirmed.

2. Fa Aslihu: “And if two parties of the believers quarrel, make peace between them.”
[Verse 9]
This one is pretty self-explanatory. If there is a group who is quarreling, taking the initiative to
resolve the problems between them is something that is not only rewarding in this life but also
in the hereafter
3. Wa Aqsitu: ““Then if it returns [the quarrel] make peace between them with justice
and act equitably; surely Allah loves those who act equitably.” [Verse 9]”
Again, it reminds us to keep the peace but to ensure that one is fair and just in the resolving of
this issue. Further to this, it serves as a reminder as to the qualities that Allah (swt) wishes for
the believers to have and in this case, it is being equitable
4. La Yaskhar ““Oh you who believe; let not (one) people laugh at (another) people,
perchance they may be better than them.” [Verse 11]”
It is often we look down on people as we believe that they are lesser than us in some way. Here
we are instructed not to laugh or mock others, especially since there is a chance that they are
better than us in some way or another
5. Wa La Talmizzu, Wa La Tanabazu ““And do not find fault with your own people, nor
call one another nicknames.” [Verse 11]”
name calling may be a side-effect of putting yourself on a pedestal ahead of others. It also
reminds us to avoid doing one of the things that is extremely rife in a good many communities,
and that is finding fault within our own ranks.
6. Ijtanibu Katheeran Minal Than ““Oh you who believe; avoid most of suspicion for
surely, suspicion in some cases is a sin.” [Verse 12]”
Many times we tend to base our ideas on people on sneaking suspicions on who they are rather
than who they truly may be. Allah (swt) also warns us that at times, suspicion is akin to a sin.
 7. Wa La Yaghtaaba Ba’thukom Ba’th “And do not backbite one another. Does one of
you like to eat the flesh of his dead brother, and you abhor it.” [Verse 12]”
The Quran here brings forth a comparison to highlight how heinous the act of backbiting is, and
likens it to devouring the flesh of your own brother. For a functioning society and for people of
high morals, one should not backbite.
The surah teaches the style or etiquette between a teacher and his disciple. It also trains
Muslims how should one approach with Allah, His Prophet and their Commands. The surah also
teaches us the manners how to reconcile and make peace between two fighting groups. One
should focus on reforming and correcting himself before searching the faults of others. The
surah guarantees dignity to human kind that they were created from the same pair of male and
female, and that no one has superiority over others. Sayyid Mawdudi and Sayyid Qutb have
amply explained the issues of social and moral order in their commentaries on the surah. This
paper will pave the way for other researchers who have passion for social welfare activities and
will shed lights for the leaders of the Muslim community in formulating the ideal welfare based-
states in their respective countries.
 Wives of Prophet
1. Give names of Azwaj e Mutaharat. What were the reasons for Prophet’s Marriages, give
quick historical review of his marriages (What were the circumstances accompanying
the Prophet’s Marriage to (Zainab bint Jash)”
The wives of Prophet Muhammad (SAW) have a tittle “Ummahat-ul-Momineen”.They also
called  “Azwaj e Mutahirat”. And the Holy Qur’an addresses wives of prophet Muhammad as
the mothers of the believers.
1. Ummul-Mumineen Hazrat Khadija (‫)رضئ ہللا تعالی عنہ‬
2. Ummul-Mumineen Umme-Saudah Bint Zama (‫)رضئ ہللا تعالی عنہ‬
3. Ummul Mumineen Hazrat Aisha bint Abu Bakr R.A
4. Ummul Mumineen Hafsa bint Umar (‫)رضئ ہللا تعالی عنہ‬
5. Ummul Mumineen Zaynab bint Khuzayma (‫)رضئ ہللا تعالی عنہ‬
6. Ummul-Mumineen Umm-e-Salma Bint Abe Umayya (‫ )رضئ ہللا تعالی عنہ‬AKA *Hind binty
sohail+
7. Ummul-Mumineen Zainab Bint Jahash (‫)رضئ ہللا تعالی عنہ‬
8. Ummul-Mumineen Umm-e-Habeebah (RA) Bint Abi Sufyan ( ‫ )رضئ ہللا تعالی عنہ‬AKA
Ramla bint Abi Sufyan
9. Ummul-Mumineen Safiyah Bint Huyaiy (‫)رضئ ہللا تعالی عنہ‬
10. Ummul Mumineen Maria al-Qibtiyya(‫)رضئ ہللا تعالی عنہ‬
11. Ummul-Mumineen Juwairiyah Bint Harith( ‫)رضئ ہللا تعالی عنہ‬
12. Ummul-Mumineen Maimunah Bint Harith Al-Hilalia ( ‫)رضئ ہللا تعالی عنہ‬

The reasons behind the Prophet’s several marriages are various, but even in the privateness of some of
those reasons, they all had to do with his role as the leader of the new Muslim ummah, guiding his
people towards the norms and values of Islam. Some of the marriages of the Prophet Muhammad, upon
him be peace, were contracted for specific reasons to do with his wives:

 Since there were young, middle-aged and old women amongst them, the requirements and
norms/ statutes of Islamic law could be exemplified in relation to their different life stages and
experiences. These provisions of the law were first learnt and applied within the Prophet’s
household and then passed on to other Muslims through the teaching of his wives.
 Since each of his wives was from a different clan or tribe, the Prophet established bonds of
kinship and affinity throughout the ummah
 Each of his wives, from their different tribes, both whilst the Prophet was living and after he
passed away, proved of great benefit and service to the cause of Islam. They conveyed his
message and interpreted it to their clan

What were the circumstances accompanying the Prophet’s Marriage to Zainab bint e Jast, Ummm e
Salma, Umm e Habiba, Juwariya bint e Haris
Zainab bint Jahsh, was a lady of noble birth and a close relative of the Prophet. She was, moreover,
a woman of great piety, who fasted much, kept long vigils, and gave generously to the poor. When the
Prophet asked for the hand of Zainab for Zaid, Zainab"s family and Zainab herself were at first unwilling.
The family had hoped to marry their daughter to the Prophet. Naturally, when they realized that it was
the Prophet"s wish that Zainab should marry Zaid, they all consented out of deference to their love for
the Prophet and his authority. In this way, the marriage took place.

The marriage did not bring happiness to either Zainab or Zaid. Zainab, the lady of noble birth, was a
good Muslim of a most pious and exceptional quality. Zaid, the freedman, was among the first to
embrace Islam, and he too was a good Muslim. Both loved and obeyed the Prophet, but their marriage
was unsustainable because of their mutual incompatibility.

The Prophet, however, insisted that he should persevere with patience and that he should not separate
from Zainab. Then, on an occasion while the Prophet was in conversation, the Angel Gabriel came and a
divine revelation was given to him. The Prophet"s marriage to Zainab was announced in the revealed
verses as a bond already contracted: We have married her to thee (al-Ahzab). This command was one of
the severest trials the Prophet, upon him be peace, had yet had to face. For he was commanded to do a
thing contrary to the traditions of his people, indeed it was a taboo.

Divine wisdom decreed the need to join so distinguished and noble a person as Zainab to the Prophet"s
household, so as to provide her with true knowledge and prepare her for the task of guiding and
enlightening the Muslims. In the event, after the marriage finally took place, Zainab proved herself most
worthy to be the Prophet"s wife; she was always aware of the responsibilities as well as the courtesies
proper to her role, and fulfilled those responsibilities to universal admiration

Umm e Salma
Umm Salamah, radi Allahu anha, was from the clan of Makhzum. She was first married to her cousin.
Her husband participated in many battles and received severe wounds at the battle of Uhud from which
he later died

Some time after that, the Prophet himself offered to marry her. This was quite right and natural. For this
great woman who had never shied from sacrifice and suffering for her faith in Islam was now alone after
having lived many years in the noblest clan of Arabia. She could not be neglected and left to beg her way
in life. Considering her piety, sincerity and all that she had suffered, she certainly deserved to be helped.
By taking her into his household, the Prophet was doing what he had been doing since his youth, namely
befriending those who were lacking in friends, supporting those who were unsupported, protecting
those who were unprotected. In the circumstances in which Umm Salamah found herself, there was no
kinder or more gracious way to give her what she lacked.
 Treaty of Hudaybia
Introduction
The Treaty of Hudaybiyyah was an event that took place during the time of the prophet PBUH.
It was a pivotal treaty between Muhammad, representing the state of Medina, and the
Qurayshi tribe of Mecca. It helped to decrease tension between the two cities, affirmed peace
for a period of 10 years, and authorised Muhammad's followers to return the following year in
a peaceful pilgrimage, later known as The First Pilgrimage.

Background
In the month of Shawwal, 6 AH, the Prophet PBUH had a dream that he was entering the Ka'bah
along with his Companions. The Muslims had a great desire to visit Ka'bah and the dream
deepened this urge. The Prophet PBUH decided to visit the Ka'bah to perform Umrah (the
lesser pilgrimage) and he left Al-Madinah for Makkah in Dhul-Qa'dah, 6 AH, with one thousand
four hundred Companions and seventy sacrificial camels. They were all in Ihram. Coming as
pilgrims symbolized their peaceful intentions and the Makkans also had no right to prevent the
Muslims from visiting the Ka bah.
According to traditional system, the people of Makkah were obligated to permit Umrah to be
performed by pilgrims coming —but without weapons. But the Quraish leaders, aroused by
the enormous Muslim company, pronounced not to grant the Muslims to enter the town and
consigned Khaled Bin Walid with two hundred soldiers to restrict them from challenging the
age-old Arab culture.The Prophet (P.B.U.H) altered Taneem's path to prevent conflict and
arrived at a lesser-known site on the western boundary of the town called Hudaibiyah.
Strong-willed to prevent Muslims from entering the town, the Makkans sent Urwah bin Masud
to agree with the Prophet (P.B.U.H). Extremely affected by the sight of Prophet (P.BU.H)
affection amid his companions Urwah said, "I've visited the Persian, Roman, and
Ethiopian royal courts, but by no means have witnessed the prospects of regard and high
esteem Mohammad's supporters have for him. They've come for worship only. Let them go
into the sanctified town." Yet still the rulers of the Makkah were determined to prevent the
Muslims.
Later, the Prophet (P.B.U.H) sent Uthman bin Affan to Makkah they arrested Uthman bin Affan
and distributed a false news to disturb the Muslims that Uthman was martyred. Hearing
this the Prophet PBUH said with determination, “We shall not leave this place without evenging
the murder of Uthman.” This he sat down under a tree and took oath from all his companions
on sacrificing their lives for this cause.
The people who took the oath are known as aṣḥāb ash-shajarah (Pledge of the Tree) Bait e
Rizwan

The Noble Qur’an says referring to this event;

“When the believers took the oath at your hand (O messenger) Allah the Almighty grew happy
with them” (48:18)
Seeing this loyalty of indivisuals towards shattered the morals, and Makkans decided to talk to
him about peace conditions.
Following this the Quraish sent Suhail bin Amr with the power of attorney to make a
compromise only on the condition that Muhammad~ gives his consent to return back this year
with his men only to come next year to perform Ummh . As soon as the Prophet ~ saw Suhail
coming, he said, "The matter has now become easy since they have sent this man, it seems they
want peace." Suhail put the terms of the treaty and the Prophet ~ accepted them as a whole.
Text of Hudaibiyah Treaty.
The treaty reads;
1. In your name, O God !
2. This is the treaty of peace between Muhammad ibn Abdullah and Suhail ibn Amr.
3. They have agreed to ceasefire for ten years. During this time each party shall be secure,
and neither shall harm the other. No secret damage - theft or betrayal - shall be
inflicted.
4. The people of Muhammad may Visit Makkah for Haj, Umrah or trade and their life and
belongings shall be secure, likewise people of Quraish may visit or pass through Medina
to Egypt or Syria for trade and their life and belongings shall be secure.
5. And if a man from Quraish comes, without the permission of his guardian, to
Muhammad, he shall be returned to them but if, on the other hand, one of
Muhammad’s people comes to the Quraish, he shall not be returned.
6. Whoever in Arabia wishes to enter into a treaty or covenant with Muhammad can do so,
and whoever wishes to enter into a treaty or covenant with the 4ureysh can do so.
7. This year, Muhammad, with his companions, must retract from Makkah, but next year,
he, with his companions, may come to Makkah and remain for three days, yet without
their weapons except those of a traveler i.e. the swords remaining in their sheaths.

Significance
On the political chessboard it happens that checks come from Queen or Rook or knight but the
ultimate defeat come through unusual quarters of petty pawns. There is nothing to deter an
unbiased historian from concluding that a few hundred more wars may not have swept the
Qureysh so emphatically and so thoroughly as the peace of Hudaibya did.
Mulana Maududi in his exegesis “Tefhim ul Quran. While explaining “Clear victory” quotes a
hadith.
“Someone at Medina told the companion of the Prophet; what sort of victory is it? We were
debarred from the house of Allah, our sacrificial camels also could not go to their right places;
he Messenger of Allah had to halt at Hudaibiya, and in consequence of this truce two of our
oppressed brothers (Abu Dandal and Abu Baseer) were handed over to their oppressors.:
Then this thing reached the Prophet, he said: A Very wrong thing has been uttered, it indeed is
a great victory. You reached the very home of the polytheists, and they had to persuade you to
go back by soliciting you to perform Umra the following year. They themselves expressed the
desire to suspend hostilities and have peace with you, whereas their malice and enmity against
you is too well known.
Consequences of Treaty
Very soon the Companions saw with their naked eyes that the seemingly weak terms from the Muslim
point of view proved very strong and useful. The greatest victory for the Muslims was the condition of
peace which the Muslims secured through this Treaty, which paved the way for the spread of Islam so
quickly that could not have been possible in a state of fighting and disorder. Islam means peace and it
has so often gone to war to establish peace. Battles in Islam have always been fought for winning peace.
Thus in only two years after the Truce of Hudaibiyah, enjoying a state of peace, the number of believers
doubled.