Hadith 1 :

‫ُط ْأ‬
‫َدْع َما َيِريُبَك ِإَلى َما َال َيِريُبَك َفِإَّن الِّصْدَق َم ِن َنٌة‬
‫ي‬
‫َوِإَّن اْلَكِذَب ِريَبٌة‬
"leave what is doubtful for what is clear,"
The Hadith is narrated by Al-Hasan bin Ali, the grandson of Prophet Muhammad (‫)ﷺ‬, and the
eldest son of Ali ibn Abi Talib and Fatimah (the Prophet's daughter). Known as Hassan al-
Mujtaba, he is one of the two leaders of the youth of Paradise, as mentioned by the Prophet (
‫ )ﷺ‬in another Hadith. His life is a model of piety, wisdom, and adherence to Islamic teachings.
This narration reflects his keen memory and the emphasis he placed on the Prophet's (‫)ﷺ‬
moral guidance.

Sharah (Explanation) of the Hadith

1. "Leave what makes you in doubt for what does not make you in doubt":
○ This Hadith encourages Muslims to steer away from uncertainty in all aspects of
life—religious or worldly.
○ In Islamic jurisprudence, doubtful matters are classified as mutashabihat
(unclear), and it is recommended to avoid them to safeguard faith and avoid
falling into haram (prohibited actions).

Incident of Agba bin Haris’s Wife (Hadith 89)

The incident concerns Agba bin Haris, who married a woman, and a slave woman came
forward claiming to have nursed both Agba and his wife. The Prophet (‫ )ﷺ‬ordered the couple to
separate to avoid any doubt about the validity of their marriage due to rada’ah (foster
relationships).

This event demonstrates the importance of avoiding doubtful matters in personal and family
relationships to ensure that all actions are within the bounds of Shariah.

Meat of Slaughtered Animal by a Mahroom

In another Hadith, the Prophet (‫ )ﷺ‬said:

"If you hear the takbeer (Allahu Akbar) over the animal and you trust the person’s
religion, you may eat it." (Sunan Abu Dawood, Hadith 2559)
This ruling clarifies that when there is no valid reason to doubt the legitimacy of the slaughter,
the meat is permissible to eat. However, if there are genuine doubts about the person’s faith or
adherence to proper slaughtering rituals, it is better to refrain.

Doubt in Raka’ats of Salah

The Prophet (‫ )ﷺ‬taught that if a person doubts how many raka’ats they have prayed, they
should:

● Base their count on the lower number (i.e., the last confirmed number).
● Perform Sujood as-Sahw (prostration of forgetfulness) to address the doubt.

This is based on the Hadith in Sahih Muslim, where the Prophet (‫ )ﷺ‬said:

"If anyone of you has doubts in his prayer and does not know how many (raka’ats)
he has prayed, three or four, he should cast away his doubt and base his prayer on
what he is sure of."

Doubt in Takbeer of Slaughtering

Islam requires the takbeer (recitation of "Allahu Akbar") while slaughtering. If one doubts
whether they recited it:

● If it is a recurring doubt and the person generally observes the practice, the act is valid.
● If there is genuine negligence, the slaughtering would need to be redone.

Doubts in Wudhu
For doubts in wudhu:

● Certainty overrides doubt. For example, if one doubts whether they invalidated their
wudhu after performing it, they should assume they are still in wudhu unless there is
clear evidence of invalidation (e.g., passing wind, urinating).

The Prophet (‫ )ﷺ‬said:

"Do not leave your prayer unless you hear a sound or detect an odor." (Sahih al-
Bukhari, Sahih Muslim)

This principle reduces obsessive doubts (waswasa) and encourages practicality in worship.

Fiqh of the Hadith

The Hadith teaches several jurisprudential principles:

1. Avoiding doubtful matters:

○ Encouraged in Islamic ethics and forms the basis for taqwa (God-
consciousness).
2. Certainty overrides doubt:
○ Known as " ‫( "اْلَيِقيُن اَل ُيَز اُل ِبالَّش ِّك‬certainty is not removed by doubt).
○ Used in rulings on prayer, purity, transactions, and more.

Further Islamic Perspectives on Doubt and Related Issues

Islam provides comprehensive guidance on handling doubts, whether related to personal
beliefs, relationships, or legal matters. The following principles and clarifications address these
concerns:

1. Witnessing of a Child After Maturity

If a child provides testimony regarding an event they witnessed before reaching maturity
(bulugh), Islamic jurisprudence permits their testimony after maturity if they retain clear and
reliable memory of the event. Scholars emphasize:

● Maturity and Reliability: Testimony is valid if the witness is now mature, mentally
sound, and consistent in their statements.
● Supporting Evidence: Such testimony should be supported by corroborative evidence,
especially in cases involving financial, legal, or marital matters.

Example in Historical Context

Cases in early Islamic judicial systems often accepted testimony from individuals who
remembered events from their childhood, provided they demonstrated integrity and the
recollection was deemed credible.

2. Avoiding Disputes Between Scholars

Islam warns against engaging in or propagating disputes between scholars when doubts arise.
Instead:

● Focus on Evidence-Based Learning: Seek clarity by referencing the Quran, Hadith,

and consensus (ijma) of scholars.
● Avoid Partisanship: Respect differences in interpretation, as many arise from varied
methodologies in jurisprudence.
 ● Seek Unity: The Prophet (‫ )ﷺ‬emphasized unity and refraining from divisive debates:
“The people before you were destroyed because of their excessive questioning and
differing with their Prophets.” (Sahih al-Bukhari, Sahih Muslim)

Practical Approach

When faced with differing scholarly opinions, prioritize mainstream and established views while
avoiding divisive discussions.

3. Difference Between Doubt (Shakk) and Suspicion (Raab)

Islam distinguishes between two concepts:

● Doubt (Shakk): Refers to uncertainty or hesitation in judgment due to lack of clear

evidence.
Example: Uncertainty about the validity of prayer or wudhu.
● Suspicion (Raab): A deeper sense of unease, often arising from mistrust or fear.
Example: Questioning the sincerity or honesty of a Muslim without evidence.

Islamic Guidance

● Doubts related to obligations or rituals should be resolved using principles of

jurisprudence (e.g., "certainty overrides doubt").
● Suspicion should be avoided unless there is concrete evidence, as the Quran warns:
"Avoid much suspicion, for suspicion in some cases is a sin." (Surah Al-Hujurat 49:12)

4. Not Leaving Belief for Doubt

Believers are advised not to forsake their faith or practices based on doubts. Core principles
include:

● Firmness in Faith: Faith (iman) is built on certainty and conviction. A mere doubt
cannot override firmly established beliefs.
● Handling Doubts: Address them through learning, prayer, and seeking scholarly
advice, rather than abandoning beliefs.

Prophetic Example

The Prophet (‫ )ﷺ‬advised:

"When Satan comes to one of you and says, ‘Who created this? Who created that?’ until he
says, ‘Who created your Lord?’ When it reaches this point, let him seek refuge with Allah and
stop such thoughts." (Sahih al-Bukhari, Sahih Muslim)

5. No Doubt in Basic Beliefs

Islamic theology is clear about foundational beliefs (aqeedah), such as the Oneness of Allah
(Tawheed), Prophethood, and the Hereafter. These are established through:

● Definitive Texts: Quranic verses and mutawatir (widely reported) Hadiths leave no
room for doubt.
● Natural Disposition (Fitrah): Human nature inclines toward these truths.
● Consensus of Scholars: Core beliefs are universally agreed upon, with no valid
differing opinions.

How to Strengthen Faith Against Doubts

● Reflect on Quranic Signs: Ponder over creation and divine wisdom.

● Engage in Worship: Salah, dhikr, and Quran recitation strengthen spiritual conviction.
● Seek Knowledge: Study authentic sources to dispel ignorance.

Hadith 2 :
‫ِمْن ُح ْس ِن ِإْس َالِم اْلَمْر ِء َتْر ُكُه َما َال َيْعِنيِه‬
Abu Hurairah narrated that the Messenger of Allah (s.a.w) said:
"Indeed, among the excellence of a person's Islam is that he leaves what does not
concern him."

Abū Hurayra commonly known as Abū Hurayra (Arabic: ‫ ;أُبو ُهَر ْيَر ة‬lit. 'father of a
kitten'), was a companion of the Islamic prophet Muhammad and the most prolific hadith
narrator in Islam.

Born in al-Jabur, Arabia to the Banu Daws clan of the Zahran tribe, he was among the
first people to accept Islam, and later became a member of the Suffah after the
migration of Muhammad. Under the reign of the Rashidun caliph Umar, he also served
as a scholar, hadith narrator, military governor of Bahrain, and soldier.

Definition and Importance of Ihsan

The term Ihsan originates from the Arabic root "‫حسن‬," meaning goodness or perfection. It
represents the highest level of faith and devotion in Islam. Ihsan is described in Hadith
Jibreel (narrated in Sahih Muslim, 8), where the Prophet Muhammad (‫ )ﷺ‬explained:
"Ihsan is to worship Allah as if you see Him, and if you do not see Him, know that He sees
you."
Ihsan thus signifies mindfulness, sincerity in worship, and excellence in every aspect of
life, including actions, speech, and interactions with others.

Explanation of Hadith 6921 (Narrated by Abdullah ibn Masood)

This Hadith in Sahih al-Bukhari highlights another dimension of avoiding wastefulness:

"The Prophet (‫ )ﷺ‬said: 'A believer does not slander, curse, indulge in obscenity, or behave
rudely.'”

● This teaches Muslims to practice Ihsan by avoiding behaviors and speech that
degrade their faith or harm others.
● It reflects the Quranic command in Surah Al-Mu’minun (23:3):
"And those who avoid vain talk."
This verse underscores the importance of meaningful and purposeful speech as
a hallmark of the successful believers.

Verses Encouraging Avoidance of Wasteful Actions

1. Surah Al-Mu'minun (23:3):

"And they who turn away from ill speech..."
It describes one of the key qualities of the faithful—avoiding idle talk and
focusing on constructive actions.
2. Surah Al-Qasas (28:55):
"And when they hear ill speech, they turn away from it and say: 'For us are our
deeds, and for you are your deeds. Peace be upon you; we seek not the ignorant.'"
This verse teaches believers to maintain dignity by avoiding disputes and
wasteful arguments.
3. Surah Al-Furqan (25:70, 72):
○ (25:70) "Except for those who repent, believe, and do righteous work..."
This verse offers hope to those who turn back from wastefulness or sin
toward righteousness.
○ (25:72) "...and when they pass near ill speech, they pass by with dignity."

Incident of Luqman Advising His Son (Hadith 378)

Luqman’s wisdom as mentioned in the Quran (Surah Luqman, 31:12-19) and the Hadith
reflects his concern for practical guidance and ethical behavior. One question attributed
to him was how the Prophet (‫ )ﷺ‬achieved such a high moral and spiritual stage. The
response highlights three things:
 ● Avoiding what does not concern one’s spiritual or worldly duties.
● Speaking with purpose and benefit.
● Continuously striving for Ihsan.

The Concept of Avoiding Idle Conversation and Wasteful Work

The Quran and Sunnah repeatedly emphasize leaving idle conversation and
unproductive activities:

● Surah Al-Mu’minun (23:3): Encourages turning away from laghw (idle speech).
● Surah Al-Qasas (28:55): Highlights the behavior of believers who disengage
from arguments or unproductive debates.
● Surah Al-Furqan (25:72): Praises those who maintain dignity in the face of ill
speech.

The Prophet (‫ )ﷺ‬himself exemplified this through his balanced lifestyle and purposeful
actions, discouraging time wastage in frivolous matters.

Practical Applications in Daily Life

1. Speech: Avoid gossip, slander, or meaningless debates. Speak with intention and
benefit.
2. Time Management: Allocate time to meaningful worship, learning, or community
service rather than wasteful leisure.
3. Relationships: Respect privacy and boundaries, and avoid meddling in
unnecessary matters.
4. Digital Life: Use social media and online tools for productive purposes and limit
distractions.

Fiqh Perspective

1. Doubt and Certainty in Actions:

Following the principle "Certainty is not removed by doubt" (‫)اليقين لا يزول بالشك‬,
believers are encouraged to focus on clear and permissible actions rather than
entertain unnecessary doubts.
2. Rulings on Speech and Action:
Islamic jurisprudence stresses the need for meaningful engagement and
avoiding actions or speech that lead to sin, confusion, or harm.
Hadiths 3 :
‫لَا ْؤ ِم َأَحُد ُكْم َح َّتى ِحَّب لَأِخيِه َأْو َق اَل ِلَج اِرِه َم ا ِحُّب ِلَنْف ِس ِه‬
‫ُي‬ ‫ُي‬ ‫ُي ُن‬
None of you truly believes until he loves for his brother what he loves for himself.

The Hadith mentioned above is narrated by Anas ibn Malik (RA), a close companion of
the Prophet Muhammad (‫)ﷺ‬. Anas served the Prophet (‫ )ﷺ‬for 10 years, witnessing his
exemplary character and learning directly from his teachings. Known for his deep piety
and memory, Anas narrated many authentic Hadiths, offering profound insights into the
life and guidance of the Prophet (‫)ﷺ‬. His narrations cover themes of kindness, morality,
and social conduct.

Explanation:

● Core Message: This Hadith emphasizes the essence of Islamic brotherhood.

True faith is demonstrated through genuine care, empathy, and concern for
others' well-being.
● Practical Implications:
○ Promote kindness and fairness in daily interactions.
○ Avoid jealousy, envy, and self-centered behavior.
● Relation to Faith: Loving others reflects a purified heart and a connection to
Allah, as the believer seeks the best for both themselves and their fellow
Muslims.

2. The believers in their mutual love, mercy, and compassion are like a single body.

(Sahih al-Bukhari, Hadith 6011; Sahih Muslim, Hadith 2586)

Explanation:

● Unity: The Muslim community is portrayed as one entity. An injury to one part
impacts the whole, symbolizing the interconnectedness of believers.
● Empathy: This Hadith encourages Muslims to feel and respond to the pain and
needs of others as they would for themselves.
● Practical Implications:
○ Be proactive in helping others.
○ Foster solidarity through acts of charity, support, and kindness.

3. Do not hate one another, do not envy one another, and do not turn your backs on one
another.
(Sahih al-Bukhari, Hadith 6076; Sahih Muslim, Hadith 2565)

Explanation:

● Prohibited Actions: Hatred, jealousy, and avoidance create divisions within the
Muslim community.
● Solution: The Prophet (‫ )ﷺ‬calls for fostering love and brotherhood to maintain a
harmonious society.
● Practical Implications:
○ Overcome differences by forgiving and reconciling.
○ Work towards mutual understanding and cooperation.

4. By Allah, he does not believe, the one whose neighbor is not safe from his harm.

(Sahih al-Bukhari, Hadith 6016; Sahih Muslim, Hadith 46)

Explanation:

● Neighborly Rights: A good Muslim must ensure their actions do not harm their
neighbors, symbolizing respect and consideration for those around them.
● Faith and Morality: The Prophet (‫ )ﷺ‬links good neighborly behavior to true belief.
● Practical Implications:
○ Be mindful of your actions’ impact on others.
○ Extend help and kindness to neighbors in need.

5. A Muslim is a brother of another Muslim.

(Sahih al-Bukhari, Hadith 2442; Sahih Muslim, Hadith 2580)

Explanation:

● Brotherhood: The Hadith establishes the concept of mutual responsibility. A

Muslim should neither harm nor abandon their fellow believer.
● Reward for Support: Allah rewards those who relieve others' hardships,
strengthening the communal bond.
● Practical Implications:
○ Offer assistance when possible.
○ Avoid actions that could harm another Muslim’s dignity or well-being.

Quranic Verses
1. They give preference to others over themselves, even though they themselves are in need.
(Surah Al-Hashr, 59:9)

Explanation:

● Selflessness: This verse praises the Ansar (residents of Madinah) who

welcomed the Muhajirun (emigrants from Makkah) with open arms, often
sacrificing their own needs.
● Lesson for Believers: Prioritize collective well-being and selfless service over
personal gain.

2. Help one another in righteousness and piety, but do not help one another in sin and
transgression.

(Surah Al-Ma'idah, 5:2)

Explanation:

● Guidelines for Cooperation: The verse encourages collaboration in good deeds

and forbids aiding sinful actions.
● Practical Implications:
○ Participate in community welfare initiatives.
○ Avoid enabling unethical practices or harmful behavior.

3. And those who avoid idle talk.

(Surah Al-Mu'minun, 23:3)

Explanation:

● Moral Discipline: True believers avoid wasteful conversations and focus on

productive and meaningful actions.
● Spiritual Benefit: Avoiding idle talk purifies the soul and fosters mindfulness.

4. Indeed, Allah commands justice, good conduct, and giving to relatives.

(Surah An-Nahl, 16:90)

Explanation:

● Core Values: Justice, kindness, and charity are essential principles in Islam.
● Practical Implications:
○ Treat others fairly and equitably.
 ○ Strengthen family ties through support and care.

Fiqh of the Hadiths and Verses

1. Faith and Actions:

○ True faith is not limited to rituals but extends to behavior and interactions
with others.
2. Unity in Diversity:
○ Islam encourages cooperation and mutual support among all members of
society, regardless of differences.
3. Empathy and Selflessness:
○ A believer should act with compassion and prioritize the well-being of
others, reflecting the Islamic principle of universal brotherhood.

By reflecting on these Hadiths and verses, believers can cultivate stronger faith and
promote harmony, justice, and kindness in their communities.

Hadith 4 :
‫َال َيِح ُّل َدُم اْمِرٍئ ُمْس ِلٍم َيْش َهُد َأْن َال ِإَلَه ِإَّال‬
‫الَّلُه َوَأِّني‬
‫َر ُس وُل الَّلِه ِإَّال ِبِإْحَدى َثَالٍث الَّثِّيُب الَّز اِن‬
‫َوالَّنْفُس ِبالَّنْفِس َوالَّتاِرُك ِلِديِنِه اْلُمَفاِرُق‬
" ‫ِلْلَج َماَعِة‬
"It is not lawful for a Muslim who bears witness that there is no deity but Allah and that
Muhammad is the Messenger of Allah to be killed except in one of three cases: an adulterer
who is married (a married person who commits adultery), a life for a life (retribution for
murder), or one who abandons his religion and separates from the community."

Abdullah ibn Mas'ud (‫ )رضي الله عنه‬was a close companion of the Prophet
Muhammad (‫)ﷺ‬, one of the earliest converts to Islam, and renowned for his deep
knowledge of the Quran and Hadith. He was among the first to openly recite the
Quran in Mecca, despite facing persecution. The Prophet (‫ )ﷺ‬recommended
learning the Quran from him, highlighting his expertise. Abdullah ibn Mas'ud
played a key role in teaching Islamic jurisprudence and left a lasting legacy in
Kufa, shaping Islamic scholarship for generations.

Key Hadith and Verse Explanations

Explanation:

● The Hadith identifies three exceptional cases where capital punishment may
apply in Islamic law:
1. Adultery by a married individual (Al-Thayyib al-Zani): Punishment under
strict evidence (four witnesses or confession).
2. Murder (Al-Nafs bil-Nafs): Retribution (Qisas) is applicable unless
pardoned by the victim's family.
3. Apostasy and rebellion (Al-Tarik li-Dinihi): Abandonment of Islam paired
with efforts to harm the Muslim community or betray its interests.

Significance:

● It safeguards the sanctity of life while ensuring justice.

● These rulings are subject to rigorous conditions to avoid misuse.

2. "Whoever kills a soul...it is as if he had slain mankind entirely."

(Surah Al-Ma'idah, 5:32)

Explanation:

● The verse emphasizes the sanctity of human life, condemning unjust killing.
● Derived from the Torah’s teachings, it highlights universal principles of justice
and accountability.

Connection: Killing a soul unjustly equates to threatening the survival of humanity's

ethical order, reinforcing the gravity of murder.

3. "The first matter to be judged among the people on the Day of Judgment is bloodshed."

(Sahih al-Bukhari, Hadith 6868)

Explanation:

● This Hadith reflects the importance of accountability for murder and the gravity
of shedding innocent blood.
● On Judgment Day, disputes over murder will be prioritized, underscoring its
severe implications.
Conditions for Capital Punishment and Qisas
Rajam (Stoning for Adultery):

1. Evidence Requirement:
○ Four adult Muslim witnesses who directly observed the act.
○ A clear and voluntary confession by the accused.
2. Examples in the Life of the Prophet (‫)ﷺ‬:
○ Ma'iz bin Malik: A companion confessed to adultery and was stoned after
repeated acknowledgment.
○ Ghamidiyyah: A pregnant woman confessed and was stoned post-
childbirth.

Rajam in Christianity and Judaism:

● The Torah prescribes stoning for adultery (Leviticus 20:10, Deuteronomy 22:22).
● Some Jewish communities concealed these laws, leading to their neglect.
● The Prophet (‫ )ﷺ‬confronted such concealment and applied the law to a Jewish
couple (Sahih Muslim, 1699).

Conditions for Qisas (Retribution):

1. No Retribution (Qisas) Against a Parent:

○ Parents are exempt from Qisas for accidental deaths of their children, as
indicated by classical jurists.
2. Reconciliation Options:
○ Victim's heirs can choose pardon, financial compensation (Diyyah), or
retribution.

Conditions for Apostasy Punishment

○ Deliberate and Clear Renunciation:

i. The person must consciously and explicitly renounce Islam.
ii. Doubts or misunderstandings about faith do not count as apostasy.
○ Hostility Toward the Community:
i. Apostasy must involve rebellion against the Islamic state or harm
to the Muslim community.
ii. Passive renunciation without hostility may not necessarily warrant
the prescribed punishment.
○ Invitation to Repent:
i. Apostates are given the opportunity to reflect and repent before any
legal action is considered.
 ii. Dialogue and explanation of Islamic teachings are emphasized.

Example from the Prophet's (‫ )ﷺ‬Life

The Prophet Muhammad (‫ )ﷺ‬implemented this ruling judiciously and only under
extreme circumstances, ensuring no misuse. Historical cases include individuals who
defected during times of war and actively worked against the Muslim community.

Avoiding Injustice and Misapplication

1. Avoiding False Accusations:

● Witnesses or confession are mandatory; suspicion or circumstantial evidence is

insufficient.

2. Upholding Justice:

● Quran (4:135): Commands Muslims to uphold justice, even against oneself or

family.

3. Warning Against Misuse of Authority:

● Hadith: "The most severe punishment on the Day of Judgment will be for those
who were unjust in their rule."

Hadith 5 :

‫ِم‬ ‫ِل‬ ‫ِخ‬ ‫ِم ِه‬

‫" َم ِهْن َكاَن ُيْؤ ُن ِخِبالَّل َو اْلَيْو ِم ا آل ِر َف ْلَيُقْل َخِمْيًرا َأْو ِهَيْص ُم ْت َو َم ْنِخ َكاَن ُيْؤ ُن‬
‫ِبالَّل َو اْلَيْو ِم ا آل ِر َف ْلُيْكِرْم َج اَرُه َو َم ْن َكاَن ُيْؤ ُن ِبالَّل َو اْلَيْو ِم ا آل ِر َف ْلُيْكِرْم‬
‫"َض ْيَف ُه‬.
The Messenger of Allah (‫ )ﷺ‬said:
"He who believes in Allah and the Last Day should either utter good
words or remain silent. He who believes in Allah and the Last Day
should treat his neighbor kindly. He who believes in Allah and the
Last Day should honor his guest."
Abu Huraira (‫)رضي الله عنه‬, a distinguished companion of the Prophet (‫)ﷺ‬, is renowned for
narrating more hadith than any other companion. A devoted student, he embraced Islam
in 7 AH and spent significant time learning directly from the Prophet. His memory and
commitment to preserving knowledge make him a pivotal figure in Islamic tradition.

Explanation:

1. Speech Ethics:
○ This Hadith emphasizes that our words should bring benefit or at least
avoid harm. Silence is better than speech that leads to regret or sin.
○ Reflection: A believer should think before speaking, ensuring their words
are constructive, encouraging, or truthful.
2. Kindness to Neighbors:
○ Treating neighbors well reflects strong faith. This kindness extends to
refraining from causing harm, providing help when needed, and sharing in
moments of joy or sorrow.
○ Reflection: In a community, harmonious relationships with neighbors
strengthen societal bonds.
3. Hospitality to Guests:
○ Honoring guests includes welcoming them warmly, providing them with
what is comfortable within one’s means, and ensuring their dignity is
respected.
○ Reflection: Hospitality is a sign of selflessness and gratitude, aligning with
Islamic values.

Related Concepts and Their Explanations

1. Sulah Rahmi (Maintaining Ties of Kinship):

● Verse:
“And fear Allah, through Whom you ask one another, and the wombs (that bore
you). Verily, Allah is Ever an All-Watcher over you.”
(Surah An-Nisa, 4:1)
● Hadith:
"The one who maintains ties of kinship will have his provision increased and his
lifespan extended."
(Sahih al-Bukhari, 5985; Sahih Muslim, 2557)

Explanation: Maintaining family ties ensures blessings in life and provision. Severing
these ties not only leads to divine displeasure but also creates disunity in families and
society.

2. Bad Speech and Its Consequences:

 ● Hadith on Hell Due to Bad Talk:
"A man utters a word thoughtlessly, and it plunges him into the Fire, deeper than
the distance between the east and the west."
(Sahih al-Bukhari, 6477; Sahih Muslim, 2988)

Explanation: This Hadith highlights the grave consequences of speaking without

reflection. Words have the power to destroy relationships, spread falsehoods, and lead
to immense regret in the Hereafter.

● Hadith on Tongue Injury vs. Sword:

"The wounds caused by the tongue are deeper than those caused by swords."
(Various collections, Hasan)

Explanation: Hurtful words can leave emotional scars that linger much longer than
physical wounds, emphasizing the need for restraint in speech.

3. Rights of Neighbors and Guests:

● Rights of Neighbors:
"By Allah, he does not believe! The one whose neighbor is not safe from his harm."
(Sahih al-Bukhari, 6016; Sahih Muslim, 46)

Explanation: This Hadith demonstrates that true faith requires ensuring the safety and
well-being of neighbors. A lack of consideration for neighbors is viewed as a deficiency
in faith.

● Hospitality to Guests:
"Whoever believes in Allah and the Last Day should show hospitality to his guest."
(Sahih al-Bukhari, 6136; Sahih Muslim, 47)

Explanation: Honoring guests reflects a sense of gratitude, generosity, and respect for
human dignity, integral to the character of a believer.

Rewards for Controlling the Tongue and Speech:

● Verse:
"Not a word does he (or she) utter but there is a watcher by him ready (to record
it)."
(Surah Qaf, 50:18)
● Hadith on Reward:
"A good word is charity."
(Sahih al-Bukhari, 2989; Sahih Muslim, 1009)
Explanation:

● Words are not just utterances but carry weight in the balance of deeds. Speaking
kindly or refraining from harmful talk earns spiritual rewards.
● The reminder that all words are recorded serves as a deterrent against misuse of
speech.

Hadith6:

‫ َع ْن َأِبي‬، ‫ َع ْن َأِبي َح ِص يٍن‬، ‫ َح َّد َثَنا َأُبو َبْكِر ْبُن َع َّياٍش‬، ‫َح َّد َثَنا َأُبو ُكَرْيٍب‬
‫ َق اَل َج اَء َرُج ٌل ِإَلى الَّنِبِّي صلى الله عليه وسلم‬، ‫ َع ْن َأِبي ُه َرْيَرَة‬، ‫َص اِلٍح‬
‫ِل‬ ‫ِّل ِع ِه‬ ‫ِث‬ ‫ِّل ِن‬
‫ َف َرَّد َد َذ َك‬. " ‫ َق اَل " َال َتْغ َض ْب‬. ‫َق اَل َع ْم ي َش ْيًئا َو َال ُتْك ْر َع َلَّى َلَع ي َأ ي‬
‫ َق اَل َأُبو ِع يَس ى َو ِفي اْلَباِب َع ْن َأِبي‬. " ‫ِمَراًرا ُكُّل َذ ِلَك َيُق وُل " َال َتْغ َض ْب‬
‫ َو َه َذ ا َح ِد يٌث َح َس ٌن َص ِحيٌح َغ ِريٌب ِمْن َه َذ ا‬. ‫َس ِعيٍد َو ُس َلْيَم اَن ْبِن ُص َرٍد‬
. ‫ َو َأُبو َح ِص يٍن اْس ُم ُه ُع ْثَم اُن ْبُن َع اِص ٍم الَأَس ِد ُّي‬. ‫اْلَو ْج ِه‬
Translation:

Abu Hurairah narrated that a man came to the Messenger of Allah

and said: "Teach me something that is not too much for me so
that, perhaps, I may abide by it." He (‫ )ﷺ‬said: "Do not get angry."
He repeated that (the request) a number of times, each time he
replied: 'Do not get angry."
Introduction to Narrator:

Abu Hurairah (‫)رضي الله عنه‬: His full name was `Abdur-Rahman ibn Sakhar as-Sakuni al-
Dausi. He is one of the most prolific narrators of hadith in Islam, with around 5,374
hadiths attributed to him. His love and devotion to the Prophet Muhammad (‫ )ﷺ‬made
him a keen student of his teachings, and his narrations are highly regarded for their
authenticity and clarity.

5 Hadiths About Not Getting Angry and Their Explanation:

 1. Hadith 1: Narrated by Abu Hurairah ( ‫)رضي الله عنه‬: "The strong person is not the one
who can wrestle well, but the strong person is the one who controls himself when
he is angry." (Al-Bukhari)
○ Explanation: This hadith emphasizes self-control as the true strength. It
teaches that strength is not in physical might but in the ability to remain
calm and composed even when provoked.
2. Hadith 2: Narrated by Anas ibn Malik ( ‫)رضي الله عنه‬: "When one of you gets angry, let
him keep silent." (Abu Dawood)
○ Explanation: This suggests a method to control anger. By remaining silent,
a person prevents himself from saying something he might regret later
and allows his anger to subside.
3. Hadith 3: Narrated by Abu Dharr ( ‫)رضي الله عنه‬: "The strong person is not the one who
knocks others down, but the strong person is the one who controls himself when
he is angry." (Al-Tirmidhi)
○ Explanation: This reiterates the concept of self-control. The true sign of
strength is the ability to manage one's emotions, particularly anger.
4. Hadith 4: Narrated by Ibn Abbas ( ‫)رضي الله عنه‬: "Do not get angry, and Paradise will
be yours." (Al-Hakim)
○ Explanation: This hadith connects controlling anger directly to the reward
of paradise, indicating its significance in the life of a believer.
5. Hadith 5: Narrated by Abu Hurairah ( ‫)رضي الله عنه‬: "The Prophet (‫ )ﷺ‬said, 'A strong
person is not the one who can overpower others, but a strong person is the one
who controls himself at the time of anger.'" (Muslim)
○ Explanation: Reinforces the message of inner strength and self-control
during moments of anger.

Islam on Being Angry:

Islam places great emphasis on controlling anger. Anger is considered one of the
negative traits of human nature that can lead to harmful actions and speech. Islam
encourages believers to manage their anger and cultivate patience, as uncontrolled
anger can cause enmity and discord among people.

Events from the Life of Prophet Muhammad (‫ )ﷺ‬When He Got Angry:

1. Incident of Abu Dharr (‫)رضي الله عنه‬: Abu Dharr made a racist remark about Bilal, a
black companion, due to his ignorance. The Prophet (‫ )ﷺ‬became angry and
sternly reproached Abu Dharr, reminding him that all humans are equal in Islam.
2. Incident with a Companion who was harsh to others: A companion was harsh in
his admonition, causing anger among the people. The Prophet (‫ )ﷺ‬became
angry with his conduct and advised him to show gentleness and kindness in his
dealings.
3. Incident with a Woman who gave harsh feedback: The Prophet (‫ )ﷺ‬received
feedback from a woman who harshly criticized his speech. Instead of becoming
 angry, he smiled and showed kindness, which disarmed her and made her realize
her mistake.
4. Anger at the incident of the Battle of Uhud: The Prophet (‫ )ﷺ‬became angry when
some of his companions disobeyed his command, which led to the Muslim
defeat in the battle.
5. Anger at the incident of the Battle of Hunayn: The Prophet (‫ )ﷺ‬expressed anger
towards those who fled the battlefield out of fear, showing the importance of
steadfastness.
6. Anger at the incident of a woman being wronged: The Prophet (‫ )ﷺ‬was angered
when a woman complained about being wronged by her husband. He showed
empathy and acted to resolve the matter justly.

Why It is Advised to Not Get Angry:

Islam advises against anger because it often leads to impulsive and unwise actions and
words. Anger can damage relationships and cause unnecessary conflict. By controlling
anger, a believer maintains peace and harmony, upholding the virtues of patience and
self-discipline.

Reward of Not Getting Angry:

1. Access to Paradise: As mentioned in the hadith, controlling one's anger is directly

linked to gaining entry into paradise.
2. Better Relationships: Those who control their anger are more likely to have
healthier relationships, both with family and community.
3. Inner Peace: Overcoming anger brings about inner peace and tranquility, allowing
individuals to lead a more balanced life.

How to Control Anger in Islam:

1. Seek Refuge in Allah: The Prophet (‫ )ﷺ‬advised saying "I seek refuge with Allah
from Satan" when feeling angry.
2. Change Your Posture: If standing, sit down; if sitting, lie down.
3. Wudhu (Ablution): Performing ablution can help cool down the temper.
4. Recite Qur’anic Verses: Reading specific verses from the Qur'an can help calm
the mind and spirit.
5. Reflect on the consequences: Think about the negative impact of anger on
oneself and others, encouraging self-control.

By reflecting on these teachings and examples, Muslims are encouraged to cultivate

patience and avoid unnecessary anger, which is seen as a step toward spiritual growth
and moral development.

Hadith 7:
" ‫ َو ِإَذ ا‬، ‫ َف ِإَذ ا َق َتْلُتْم َف َأْح ِس ُنوا اْلِقْتَلَة‬،‫ِإَّن الَّلَه َك َتَب ا ِإلْح َس اَن َع َلى ُكِّل َش ْى ٍء‬
‫ِح‬ ‫ِس‬
‫ َو ْلُي َّد َأَحُد ُكْم َش ْف َرَتُه َف ْلُيِرْح َذ ِبيَح َتُه‬، ‫َذ َبْح ُتْم َف َأْح ُنوا الَّذ ْبَح‬."
Translation

Shaddad ibn Aus narrated:

Two things I remember the Messenger of Allah (‫ )ﷺ‬having said:
"Verily, Allah has prescribed excellence in all things. So when you kill, kill in the best
manner, and when you slaughter, slaughter in the best manner. Let each one of you
sharpen his blade and spare suffering to the animal he slaughters."**

Introduction to the Narrator

Shaddad ibn Aus was a companion of Prophet Muhammad (‫)ﷺ‬. Known for his devotion
to learning and transmitting the teachings of the Prophet, he narrated important
traditions about justice, kindness, and ethics. His focus on remembering key teachings
of the Prophet (‫ )ﷺ‬demonstrates his commitment to preserving Islam's core values.

Five Related Hadiths with Explanation

1. Hadith on Kindness to Animals

Arabic:
‫ َأَّن َرُس وَل الَّلِه صلى الله عليه وسلم َق اَل‬، ‫َع ْن َس ْه ِل ْبِن َح ْنَظ ِلَيَة‬:
" ‫َم ْن َل ا َيْرَحُم َل ا ُيْرَحُم‬."
Translation:
“Whoever does not show mercy will not be shown mercy.” (Sahih al-Bukhari)
Explanation:
This hadith reflects the general Islamic principle of mercy and kindness, applicable even
to animals. It emphasizes the importance of compassion in all dealings.

2. Hadith on Avoiding Excessive Punishment

Arabic:
‫ َق اَل َرُس وُل الَّلِه صلى الله عليه وسلم‬، ‫َع ْن َع ْبِد الَّلِه ْبِن َم ْس ُع وٍد‬:
" ‫ِإَّن الَّلَه ُيِحُّب الِّرْف َق ِفي الَأْم ِر ُكِّلِه‬."
Translation:
“Indeed, Allah loves gentleness in all matters.” (Sahih al-Bukhari, Muslim)
Explanation:
This hadith complements the earlier narration by emphasizing kindness and avoiding
harshness, whether in justice or daily life.

3. Hadith on Prohibition of Burning

Arabic:
‫ َق اَل َرُس وُل الَّلِه صلى الله عليه وسلم‬: ‫ َق اَل‬، ‫َع ْن َأِبي ُه َرْيَرَة‬:
" ‫ِإَّن َأَحًد ا َل ا ُيَع ِّذ ُب ِبالَّناِرِإَّل ا الَّلُه‬."
Translation:
“No one may punish with fire except Allah.” (Sunan Abi Dawood)
Explanation:
Burning is forbidden as a form of punishment because it is an exclusive right of Allah,
symbolizing ultimate justice.

4. Hadith on Treating Animals Kindly

Arabic:
‫ َق اَل الَّنِبُّي صلى الله عليه وسلم‬: ‫ َق اَل‬، ‫َع ْن َأِبي ُه َرْيَرَة‬:
"‫ِفي ُكِّل َك ِبٍد َرْط َبٍة َأْج ٌر‬."
Translation:
“There is a reward for showing kindness to every living being.” (Sahih al-Bukhari,
Muslim)
Explanation:
This hadith underscores the virtue of kindness to animals and living creatures,
demonstrating its spiritual reward.

5. Hadith on Prohibition of Unnecessary Killing

Arabic:
‫َق اَل َرُس وُل الَّلِه صلى الله عليه وسلم‬:
" ‫ َع َّذ َبُه الَّلُه َيْوَم اْلِقَياَم ِة‬،‫َم ْن َق َتَل ُع ْص ُف وًرا َع َبًثا‬."
Translation:
“Whoever kills a sparrow for no reason will be held accountable on the Day of
Judgment.” (Sunan An-Nasa’i)
Explanation:
This hadith discourages unnecessary killing of animals, aligning with the emphasis on
ethical treatment.

Related Events from Prophet Muhammad’s Life

1. Incident with the Camel:

The Prophet (‫ )ﷺ‬saw a camel overburdened and suffering. He immediately
called its owner and admonished him for the cruelty. This event shows his
concern for animal welfare.
2. Feeding Thirsty Animals:
The Prophet (‫ )ﷺ‬praised a man who gave water to a thirsty dog, saying Allah
forgave his sins due to this act of kindness.

Condition Before Islam Related to Revenge

Before Islam, Arabia was marked by tribal feuds and excessive retaliation. Revenge was
often disproportionate, leading to cycles of violence. Islam introduced justice and
proportionate punishment, advocating forgiveness as a superior virtue.

Prohibition of Burning

The Prophet (‫ )ﷺ‬prohibited burning as a form of punishment, reserving such

punishment for Allah alone. This reflects Islam’s emphasis on mercy and justice even in
the administration of penalties.

Punishment in Islam

Islamic punishments are designed to be just, proportionate, and a deterrent to crime.

Excessive cruelty or torture is prohibited, as seen in the guidance to "kill in a good
manner."

Way of Treating Animals During Slaughter

1. Sharpen the knife to ensure a swift cut.

2. Avoid showing the knife to the animal before slaughter.
3. Provide water to the animal and treat it calmly.
 4. Do not slaughter one animal in front of another.

This Hadith narrated by Abu Dharr Al-Ghifari emphasizes three core principles for a
believer to follow:

1. Taqwa (God-consciousness): Maintaining awareness of Allah in all situations.

2. Repentance and Good Deeds: Following a sin with a good deed to erase it.
3. Good Character: Interacting with others in the best possible manner.

Hadith 8:
‫ َع ْن َح ِبيِب‬، ‫ َح َّد َثَنا ُس ْف َياُن‬، ‫ َح َّد َثَنا َع ْبُد الَّرْح َم ِن ْبُن َم ْه ِد ٍّي‬،‫َح َّد َثَنا ُم َح َّم ُد ْبُن َبَّش اٍر‬
‫ َق اَل َق اَل ِلي َرُس وُل الَّلِه صلى‬،‫ َع ْن َأِبي َذ ٍّر‬، ‫ َع ْن َم ْيُم وِن ْبِن َأِبي َش ِبيٍب‬، ‫ْبِن َأِبي َثاِبٍت‬
‫الله عليه وسلم " اَّتِق الَّلَه َح ْيُثَم ا ُكْنَت َو َأْتِبِع الَّس ِّيَئَة اْلَح َس َنَة َتْم ُحَه ا َو َخ اِلِق‬
‫ َق اَل َأُبو ِع يَس ى َه َذ ا َح ِد يٌث‬. ‫ َق اَل َو ِفي اْلَباِب َع ْن َأِبي ُه َرْيَرَة‬. " ‫الَّناَس ِبُخ ُلٍق َح َس ٍن‬
، ‫ َو َأُبو ُنَع ْيٍم َع ْن ُس ْف َياَن‬، ‫ َح َّد َثَنا َأُبو َأْح َم َد‬، ‫ َح َّد َثَنا َم ْح ُم وُد ْبُن َغ ْي َالَن‬. ‫َح َس ٌن َص ِحيٌح‬
‫ َع ْن َح ِبيِب‬، ‫ َع ْن ُس ْف َياَن‬، ‫ َق اَل َم ْح ُم وٌد َح َّد َثَنا َو ِكيٌع‬. ‫ ِبَه َذ ا الِإْس َناِد َنْح َو ُه‬، ‫َع ْن َح ِبيٍب‬
‫ َع ِن الَّنِبِّي صلى الله‬، ‫ َع ْن ُم َع اِذ ْبِن َج َبٍل‬، ‫ َع ْن َم ْيُم وِن ْبِن َأِبي َش ِبيٍب‬، ‫ْبِن َأِبي َثاِبٍت‬
.‫ َق اَل َم ْح ُم وٌد َو الَّص ِحيُح َح ِد يُث َأِبي َذ ٍّر‬. ‫عليه وسلم َنْح َو ُه‬
Abu Dharr said: "The Messenger of Allah said to me:
'Have Taqwa of Allah wherever you are, and follow an evil
deed with a good one to wipe it out, and treat the people
".with good behavior
Translation of the Hadith

1. Taqwa of Allah wherever you are:

Taqwa is the consciousness of Allah, being mindful of His presence, commands,
and prohibitions, whether in private or public. It reflects a state where a believer
avoids disobedience and strives for righteousness.
2. Follow an evil deed with a good one to wipe it out:
This highlights the mercy of Allah and encourages repentance. When a person
 commits a sin, performing good deeds such as Istighfar (seeking forgiveness),
charity, or other righteous acts can erase the sin.
3. Treat people with good behavior:
The emphasis on good character reflects the core of Islamic ethics. The Prophet
Muhammad ‫ ﷺ‬was known for his impeccable character, as described in the
Qur'an:
"Indeed, you are of great moral character." (Surah Al-Qalam, 68:4)

Introduction of the Narrator: Abu Dharr Al-Ghifari

Abu Dharr Al-Ghifari (RA) was one of the earliest converts to Islam and a companion
renowned for his ascetic lifestyle and truthfulness. Known for his outspoken nature, Abu
Dharr was a staunch advocate of justice and simplicity, reflecting his deep devotion to
Allah and the teachings of the Prophet ‫ﷺ‬.

Explanation and Significance of the Hadith

1. Taqwa in Every Situation:

○ Taqwa forms the foundation of a Muslim’s faith. It involves recognizing
Allah’s omnipresence and striving to act according to His guidance.
○ Practical examples: Avoiding sin even when alone, ensuring honesty in
dealings, and seeking knowledge to strengthen faith.
2. Erasing Sins with Good Deeds:
○ This is supported by the Qur'an: "Indeed, good deeds erase bad deeds."
(Surah Hud, 11:114).
○ The concept motivates believers not to despair over their sins but to
actively seek forgiveness and perform righteous acts to compensate.
3. Good Character with People:
○ The Prophet ‫ ﷺ‬said: "The most beloved of you to me and the closest to
me on the Day of Resurrection are those of you with the best character."
(Tirmidhi).
○ Maintaining good manners, patience, and kindness in relationships
embodies the essence of Islamic values.

Events from the Life of Prophet Muhammad ‫ﷺ‬

1. Taqwa in Practice:
○ During the migration (Hijrah), the Prophet ‫ ﷺ‬and Abu Bakr (RA) hid in the
cave of Thawr, demonstrating unwavering trust in Allah despite danger.
○ This act exemplifies reliance on Allah, a key aspect of Taqwa.
 2. Repentance and Good Deeds:
○ The Prophet ‫ ﷺ‬constantly sought Allah's forgiveness, despite being
sinless, to set an example for the Ummah.
○ He said: "By Allah, I seek forgiveness from Allah and repent to Him more
than seventy times a day." (Bukhari).
3. Exemplary Character:
○ The Prophet ‫ ﷺ‬showed remarkable patience and forgiveness when he
was insulted, such as when he endured abuse from the people of Ta’if.
Despite their hostility, he prayed for their guidance.
○ His interaction with his neighbors, even those who mistreated him, is a
model of excellent behavior.

Broader Islamic Teachings Related to the Hadith

1. Taqwa:
○ The Qur'an frequently calls for Taqwa as a sign of righteousness.
○ Example: "O you who have believed, fear Allah as He should be feared
and do not die except as Muslims [in submission to Him]." (Surah Al-
Imran, 3:102).
2. Erasing Sins:
○ Acts such as giving charity, praying, fasting, and seeking knowledge are all
means to atone for sins.
○ Hadith: "Whoever says, 'SubhanAllahi wa bihamdihi' (Glory is to Allah and
praise is to Him) one hundred times a day will have his sins forgiven even
if they were like the foam of the sea." (Bukhari, Muslim).
3. Good Manners:
○ The Prophet ‫ ﷺ‬emphasized the importance of being courteous and kind.
○ Qur'an: "And lower your wing to the believers who follow you." (Surah Ash-
Shu'ara, 26:215).

Practical Lessons for Today

● Strive for Taqwa: Be mindful of Allah in every action, especially in private.

● Repentance and Hope: Never despair over sins; follow them with sincere
repentance and good deeds.
● Treat Others Well: Cultivate patience, humility, and kindness in all interactions.

Hadith 9:
 ‫ِك‬ ‫ِه‬ ‫ِد‬
‫ َأْخ َبَرَنا َلْيُث ْبُن‬، ‫ َأْخ َبَرَنا َع ْبُد الَّل ْبُن اْلُم َباَر‬،‫َح َّد َثَنا َأْح َم ُد ْبُن ُم َح َّم ْبِن ُم وَس ى‬
، ‫ َق اَل َو َح َّد َثَنا َع ْبُد الَّلِه ْبُن َع ْبِد الَّرْح َم ِن‬، ‫ َلِه يَع َة َع ْن َق ْيِس ْبِن اْلَح َّج اِج‬، ‫ َو اْبُن‬، ‫َس ْع ٍد‬
، ‫ َو اِحٌد‬،‫ َح َّد َثِني َق ْيُس ْبُن اْلَح َّج اِج اْلَم ْعَنى‬، ‫ َح َّد َثَنا َلْيُث ْبُن َس ْع ٍد‬، ‫َأْخ َبَرَنا َأُبو اْلَو ِليِد‬
‫ َق اَل ُكْنُت َخْلَف َرُس وِل الَّلِه صلى الله عليه‬، ‫ َع ِن اْبِن َع َّباٍس‬، ‫َع ْن َحَنٍش الَّص ْنَع اِنِّي‬
‫ِظ‬ ‫ِّن ِّل ِل ٍت ِظ‬
‫وسلم َيْوًم ا َف َق اَل " َيا ُغ لَاُم ِإ ي ُأَع ُم َك َك َم ا اْح َف الَّلَه َيْح َف ْظ َك اْح َف الَّلَه‬
‫َتِجْد ُه ُتَج اَه َك ِإَذ ا َس َأْلَت َف اْس َأِل الَّلَه َو ِإَذ ا اْس َتَع ْنَت َف اْس َتِعْن ِبالَّلِه َو اْع َلْم َأَّن الُأَّم َة َلِو‬
‫اْج َتَم َع ْت َع َلى َأْن َيْنَف ُع وَك ِبَش ْي ٍء َلْم َيْنَف ُع وَك ِإلَّا ِبَش ْي ٍء َق ْد َك َتَبُه الَّلُه َلَك َو َلِو اْج َتَم ُع وا‬
‫َع َلى َأْن َيُض ُّروَك ِبَش ْي ٍء َلْم َيُض ُّروَك ِإلَّا ِبَش ْي ٍء َق ْد َك َتَبُه الَّلُه َع َلْيَك ُرِفَع ِت الَأْقلَاُم‬
. ‫ َق اَل َأُبو ِع يَس ى َه َذ ا َح ِد يٌث َح َس ٌن َص ِحيٌح‬. " ‫َو َج َّف ِت الُّص ُح ُف‬
one )‫(ﷺ‬Ibn 'Abbas narrated: "I was behind the Prophet
day when he said: 'O boy! I will teach you a statement: Be
mindful of Allah and He will protect you. Be mindful of
Allah and you will find Him before you. When you ask, ask
Allah, and when you seek aid, seek Allah's aid. Know that
if the entire creation were to gather together to do
something to benefit you- you would never get any
benefit except that Allah had written for you. And if they
were to gather to do something to harm you- you would
never be harmed except that Allah had written for you.
"'.The pens are lifted and the pages are dried
This Hadith beautifully encapsulates a comprehensive approach to a balanced, ethical,
and spiritually fulfilling life, rooted in the teachings of Islam.

This profound Hadith narrated by Ibn Abbas (RA) provides timeless wisdom and
guidance on reliance upon Allah, trust in His decree, and living a life grounded in faith
and mindfulness. The statement encapsulates essential Islamic principles and
encourages believers to cultivate a deep connection with Allah.
Translation of the Hadith

1. "Be mindful of Allah, and He will protect you":

This emphasizes maintaining Taqwa (God-consciousness). When a believer
fulfills Allah’s commands and avoids prohibitions, they attain His protection and
guidance.
2. "Be mindful of Allah, and you will find Him before you":
This reflects the idea that Allah’s assistance and blessings are always near to
those who are mindful of Him.
3. "When you ask, ask Allah, and when you seek aid, seek Allah's aid":
It reminds believers that Allah is the ultimate source of help and the one to turn
to in times of need, reinforcing Tawhid (the oneness of Allah).
4. "If the entire creation gathered to benefit or harm you...":
This underscores the concept of Qadr (divine decree). Everything happens by
Allah’s will, and no one can alter what He has destined.
5. "The pens are lifted, and the pages are dried":
This signifies that Allah’s decree is final and cannot be changed.

Introduction of the Narrator: Ibn Abbas

Abdullah Ibn Abbas (RA) was a cousin of the Prophet Muhammad ‫ ﷺ‬and one of the
most learned companions in Islamic knowledge, particularly in Qur'anic interpretation
(Tafsir). Known as "Hibr al-Ummah" (The Scholar of the Ummah), he contributed
significantly to understanding and preserving the teachings of Islam.

Explanation and Significance of the Hadith

1. Mindfulness of Allah (Taqwa):

○ Being mindful of Allah ensures that one adheres to His commands, avoids
sins, and seeks His pleasure.
○ Example: A believer refrains from deceit even when no one is watching
because they know Allah is always aware.
2. Reliance on Allah Alone:
○ This Hadith encourages believers to turn to Allah for help and avoid
placing excessive trust in worldly means.
○ Qur'an: "And upon Allah rely, if you should be believers." (Surah Al-
Ma'idah, 5:23).
3. Divine Decree (Qadr):
 ○ A core tenet of faith in Islam is belief in Allah’s predestination. This Hadith
reassures believers that no harm or benefit can occur without Allah’s will,
instilling contentment and trust in His plan.
○ Qur'an: "No disaster strikes except by permission of Allah." (Surah At-
Taghabun, 64:11).
4. Certainty in Allah’s Control:
○ The imagery of lifted pens and dried pages reminds believers that Allah’s
decrees are eternal and unchangeable, prompting acceptance of His will.

Events from the Life of Prophet Muhammad ‫ﷺ‬

1. Trust in Allah:
○ During the migration to Madinah, the Prophet ‫ ﷺ‬and Abu Bakr (RA) faced
grave danger in the Cave of Thawr. Abu Bakr expressed fear for the
Prophet’s safety, to which the Prophet ‫ ﷺ‬responded:
"Do not be sad; indeed Allah is with us." (Surah At-Tawbah, 9:40).
2. Seeking Allah’s Help:
○ In the Battle of Badr, the Prophet ‫ ﷺ‬prayed earnestly for Allah’s aid, and
victory was granted despite the Muslims being outnumbered.
3. Belief in Divine Decree:
○ The Prophet ‫ ﷺ‬remained steadfast during hardships, such as the loss of
his children and persecution by the Quraysh, reflecting his complete trust
in Allah’s wisdom.

Broader Islamic Teachings Related to the Hadith

1. Taqwa and Protection:

○ Allah promises protection and success to those who maintain Taqwa.
○ Qur'an: "And whoever fears Allah - He will make for him a way out."
(Surah At-Talaq, 65:2).
2. Turning to Allah in Need:
○ Seeking Allah’s help strengthens faith and reliance on Him.
○ Qur'an: "So invoke Me; I will respond to you." (Surah Ghafir, 40:60).
3. Contentment with Qadr:
○ Belief in divine decree fosters patience and contentment, reducing anxiety
over worldly events.
○ Hadith: "Strange are the ways of a believer, for there is good in every
affair of his..." (Muslim).

Practical Lessons for Today

 1. Cultivate God-consciousness:
Live with awareness that Allah sees all actions, leading to upright behavior in
public and private.
2. Seek Allah’s Help First:
Before relying on others, turn to Allah in prayer and supplication.
3. Trust in Allah’s Plan:
Embrace life’s outcomes with patience, knowing they are part of Allah’s perfect
wisdom.
4. Strengthen Belief in Qadr:
Recognize that both challenges and blessings come from Allah, bringing peace
of mind and resilience.

Hadith 10:

‫ َح َّد َثَنا‬، ‫ َع ْن ِرْبِعِّي ْبِن ِحَراٍش‬،‫ َح َّد َثَنا َم ْنُص وٌر‬،‫ َح َّد َثَنا ُزَه ْيٌر‬، ‫َح َّد َثَنا َأْح َم ُد ْبُن ُيوُنَس‬
‫الَّنِبُّي صلى الله عليه وسلم " ِإَّن ِمَّم ا َأْد َرَك الَّناُس ِمْن‬ ‫ َق اَل َق اَل‬، ‫َأُبو َم ْس ُع وٍد‬
." ‫َكلَاِم الُّنُبَّو ِة ا ُألوَلى ِإَذ ا َلْم َتْس َتِحي َف اْص َنْع َم ا ِش ْئَت‬
Narrated Abu Masud: The Prophet (‫ )ﷺ‬said, 'One of the
sayings of the early Prophets which the people have got
is: If you don't feel ashamed (from Haya': pious shyness
from committing religeous indiscretions) do whatever
you like." (See Hadith No 690, 691, Vol 4)
This Hadith beautifully combines spiritual, ethical, and practical guidance, encouraging
believers to lead lives deeply rooted in faith, reliance on Allah, and acceptance of His
decree. It remains a source of strength and inspiration for Muslims across all
generations.

This Hadith, narrated by Abu Mas'ud (RA), highlights the importance of Haya’ (modesty
and shyness), a foundational trait in Islam that governs moral conduct and deters
individuals from sinful behavior. It reflects the continuation of universal values upheld
by previous Prophets.

Translation of the Hadith

 1. "If you don’t feel ashamed, do whatever you like":
This statement can be understood in two ways:
○ A command: If one has no shame, they may do as they please, indicating
that their lack of Haya’ will lead them to moral corruption.
○ A warning: Without Haya’, there is no barrier to committing sinful or
unethical acts.
○ Note: In Islamic ethics, Haya’ serves as a safeguard, deterring people from
misconduct.

Introduction of the Narrator: Abu Mas'ud

Abu Mas'ud al-Ansari (RA) was a prominent companion of the Prophet Muhammad ‫ﷺ‬.
Known for his deep understanding of the Qur'an and Hadith, he played an integral role in
transmitting Islamic knowledge. He was among the Ansar of Madinah who supported
the Prophet ‫ ﷺ‬during the early days of Islam.

Explanation and Significance of the Hadith

1. Haya’ (Modesty) as a Core Islamic Value:

○ Modesty is not just about external behavior but also includes inner
humility and self-restraint.
○ The Prophet ‫ ﷺ‬said: “Haya’ is a part of faith.” (Sahih al-Bukhari, 9).
○ A lack of Haya’ leads to shamelessness, which opens the door to sins.
2. Connection to Previous Prophets:
○ This Hadith emphasizes the continuity of moral teachings across all
Prophets.
○ Haya’ is a universal virtue, not confined to Islam but upheld in all divine
revelations.
3. Guidance for Daily Life:
○ Acts of shame or shamelessness are reflective of one’s inner state. A
person with Haya’ naturally avoids indecency and immorality.
○ Practical Example: Avoid gossiping, indecent speech, or actions that bring
dishonor.
4. If You Lack Haya’, Do as You Wish:
○ This is not permission to act freely but a caution that without Haya’, a
person will indulge in wrongdoing.
○ Qur'an: "Indeed, Allah is ever an Observer over you." (Surah An-Nisa, 4:1).

Events from the Life of Prophet Muhammad ‫ﷺ‬

 1. The Prophet’s Haya’:
○ The Prophet ‫ ﷺ‬was known for his immense modesty. For instance, he
would lower his gaze and avoid direct confrontation when addressing
sensitive matters.
○ Aisha (RA) said: “The Prophet ‫ ﷺ‬was more modest than a virgin in her
seclusion.” (Sahih al-Bukhari, 3563).
2. Encouragement of Modesty in Others:
○ When a man criticized another for excessive modesty, the Prophet ‫ ﷺ‬said:
“Leave him, for Haya’ is part of faith.” (Sahih Muslim, 37).
3. Teaching through Example:
○ The Prophet ‫ ﷺ‬maintained decorum in every interaction, ensuring dignity
and respect. His life exemplifies how modesty enhances one’s character.

Broader Islamic Teachings Related to the Hadith

1. Haya’ in Speech and Action:

○ Modesty extends to all aspects of life, including how one speaks, dresses,
and interacts with others.
○ Qur'an: "Say to the believing men to lower their gaze and guard their
private parts." (Surah An-Nur, 24:30).
2. Haya’ as a Sign of Faith:
○ Haya’ is intrinsically linked to Iman (faith). Its absence can indicate
spiritual weakness.
○ Hadith: “When there is no Haya’, there is no faith.” (Sunan Ibn Majah,
4184).
3. Shamelessness as a Source of Sin:
○ Without Haya’, people indulge in harmful behaviors like lying, cheating, and
immodesty.
○ Qur'an: "Indeed, those who like immorality to be spread among the
believers will have a painful punishment." (Surah An-Nur, 24:19).

Practical Lessons for Today

1. Cultivate Inner and Outer Modesty:

Be mindful of actions and choices in dress, speech, and behavior, aligning them
with Islamic principles.
2. Develop Self-Restraint:
Avoid situations that lead to shamelessness, such as inappropriate media
consumption or gatherings.
3. Teach Modesty to Others:
Encourage Haya’ in children and peers by being a role model and discussing its
importance.
 4. Guard Against Shamelessness:
Recognize that the erosion of modesty often leads to societal decline. Work to
uphold Islamic values in personal and community life.

Relevance in Today’s World

This Hadith serves as a powerful reminder in an age where modesty is often dismissed
as outdated. By adhering to Haya’, Muslims can navigate challenges while maintaining
dignity and faith. It inspires a lifestyle grounded in self-respect and mindfulness of
Allah.

Tauheed (Islamic Monotheism): An In-Depth Explanation

Tauheed (‫)توحيد‬, derived from the Arabic root word "wahhada," means "to unify" or "to
make one." It is the foundational principle of Islam and signifies the belief in the
Oneness of Allah. Tauheed is not merely a theological concept; it is a comprehensive
worldview that shapes every aspect of a Muslim's faith, worship, and life.

Definition of Tawheed

Tauheed refers to the belief that:

1. Allah is One in His Essence (Dhat), Names (Asma), Attributes (Sifat), and
Actions (Af’al).
2. He has no partners, rivals, or equals.
3. Worship is due to Him alone.

The Qur'an emphasizes this principle repeatedly:

"Say, 'He is Allah, [Who is] One. Allah, the Eternal Refuge. He neither begets nor is
born, nor is there to Him any equivalent.'" (Surah Al-Ikhlas, 112:1-4)

Categories of Tauheed

Islamic scholars have divided Tauheed into three categories to better understand its
scope:

1. Tauheed ar-Ruboobiyyah (Oneness of Lordship):

● Belief that Allah alone is the Creator, Sustainer, and Controller of the universe.
 ● He is the One who gives life and death, provides sustenance, and manages all
affairs.
● Example from the Qur'an:
"Indeed, your Lord is Allah, who created the heavens and the earth in six days
and then established Himself above the Throne." (Surah Al-A'raf, 7:54)
● Key Points:
○ Allah is the sole Creator (Al-Khaliq).
○ He is the Provider (Ar-Razzaq).
○ He controls all events and outcomes.

2. Tauheed al-Asma wa Sifat (Oneness of Names and Attributes):

● Belief that Allah’s Names and Attributes are unique and unparalleled.
● Allah’s Names (Asma ul-Husna) include Ar-Rahman (The Most Merciful), Al-
Aleem (The All-Knowing), etc.
● His Attributes, such as Knowledge, Power, and Mercy, are perfect and cannot be
compared to human qualities.
● Qur'an:
"There is nothing like unto Him, and He is the Hearing, the Seeing." (Surah Ash-
Shura, 42:11)
● Key Principles:
○ Avoiding anthropomorphism (likening Allah to His creation).
○ Affirming Allah’s Attributes as revealed in the Qur'an and Sunnah without
distortion, denial, or comparison.

3. Tauheed al-Uloohiyyah (Oneness of Worship):

● The belief that Allah alone deserves worship, and acts of devotion must be
directed solely to Him.
● Acts of worship include prayer (Salah), fasting (Sawm), supplication (Dua), and
sacrifice (Qurbani).
● Qur'an:
"And I did not create the jinn and mankind except to worship Me." (Surah Adh-
Dhariyat, 51:56)
● Key Aspects:
○ Avoiding shirk (associating partners with Allah) in worship.
○ Worshipping Allah with sincerity (Ikhlas) and following the Sunnah of the
Prophet ‫ﷺ‬.

Shirk: The Opposite of Tauheed

Shirk (polytheism) is the greatest sin in Islam, as it violates the Oneness of Allah.
Forms of Shirk:

1. Shirk in Ruboobiyyah: Attributing creation, sustenance, or control to others

besides Allah.
○ Example: Believing in astrology or fate dictated by celestial bodies.
2. Shirk in Asma wa Sifat: Comparing Allah’s Attributes to His creation.
○ Example: Saying Allah’s knowledge is limited.
3. Shirk in Uloohiyyah: Directing acts of worship to others besides Allah.
○ Example: Praying to saints or idols.

The Qur'an warns against shirk:

"Indeed, Allah does not forgive association with Him, but He forgives what is less than
that for whom He wills." (Surah An-Nisa, 4:48)

Importance of Tauheed in Islam

1. Foundation of Faith:
○ Tauheed is the essence of Islam. Without it, one cannot be a Muslim.
○ The first pillar of Islam: "La ilaha illa Allah" (There is no god but Allah).
2. Purpose of Creation:
○ Allah created humans and jinn for His worship alone.
○ Qur'an: "And worship Allah and associate nothing with Him." (Surah An-
Nisa, 4:36)
3. Salvation in the Hereafter:
○ Tauheed is the key to entering Paradise.
○ Prophet Muhammad ‫ ﷺ‬said:
"Whoever dies while testifying that there is no deity worthy of worship
except Allah, will enter Paradise." (Sahih Muslim, 26)
4. Unity of Humanity:
○ Tauheed eliminates racism, tribalism, and discrimination by uniting people
under one Creator.

Practical Implementation of Tauheed

1. In Worship:
○ Performing Salah, fasting, and supplication with sincerity and devotion
solely to Allah.
2. In Daily Life:
○ Trusting Allah (Tawakkul) in all matters.
○ Seeking help only from Allah and not relying on superstitions or
intermediaries.
 3. In Belief:
○ Studying and reflecting on Allah’s Names and Attributes to strengthen
faith.
4. In Behavior:
○ Upholding justice, kindness, and humility, knowing that Allah observes all
actions.

Lessons from the Life of Prophet Muhammad ‫ﷺ‬

The Prophet ‫’ﷺ‬s life exemplifies Tauheed:

1. Dismantling Idolatry in Makkah:

○ He spent 13 years teaching Tauheed in Makkah, emphasizing the Oneness
of Allah and rejecting idol worship.
2. Dua for Protection from Shirk:
○ The Prophet ‫ ﷺ‬would often supplicate:
"O Allah, I seek refuge in You from associating anything with You
knowingly, and I seek Your forgiveness for what I do unknowingly."
(Musnad Ahmad, 4/403)
3. Teaching Tauheed to His Companions:
○ Example: He instructed Mu’adh ibn Jabal (RA):
"The right of Allah over His slaves is that they worship Him alone and
associate nothing with Him." (Sahih al-Bukhari, 2856)

Conclusion

Tauheed is the core belief that transforms a Muslim’s faith, actions, and perspective on
life. It establishes a direct and personal relationship with Allah, free of intermediaries. By
understanding and practicing Tauheed, a Muslim gains closeness to Allah, peace of
heart, and eternal salvation. It is the message conveyed by all Prophets, from Adam
(AS) to Muhammad ‫ﷺ‬, and remains the central pillar of Islamic teachings.

Risalat (Prophethood): An In-Depth Explanation

Risalat (‫ )رسالت‬refers to the belief in Prophethood, which is the second pillar of Islamic
faith after Tauheed (Oneness of Allah). It encompasses the conviction that Allah has
chosen certain individuals as His messengers to guide humanity towards righteousness
and the worship of Allah alone.

Definition of Risalat
Risalat means the divine appointment of Prophets and Messengers by Allah to deliver
His message, guide humanity, and establish the moral and spiritual framework
prescribed by Him.

The Qur'an emphasizes the concept of Risalat:

"And We certainly sent into every nation a messenger, [saying], 'Worship Allah and
avoid Taghut (false gods).'" (Surah An-Nahl, 16:36)

Key Aspects of Risalat

1. Messengers as Guides:
○ Prophets are chosen by Allah to communicate His will.
○ Their mission is to lead people to the worship of Allah and establish
justice.
2. Universal Message:
○ The core message of all Prophets is Tauheed (belief in one God).
○ They provided specific guidance relevant to the time and place they were
sent.
3. Seal of Prophethood:
○ Prophet Muhammad ‫ ﷺ‬is the final Prophet. No Prophet will come after
him.
○ Qur'an:
"Muhammad is not the father of [any] one of your men, but [he is] the
Messenger of Allah and Seal of the Prophets." (Surah Al-Ahzab, 33:40)

Importance of Risalat

1. Source of Guidance:
○ Prophets convey Allah’s instructions for living a righteous life.
○ Without Prophets, humanity would be devoid of divine guidance.
2. Connection Between Allah and Humanity:
○ Prophets serve as intermediaries who deliver Allah’s revelations and laws.
3. Moral and Ethical Framework:
○ Prophets set examples through their actions and character, teaching
values like justice, kindness, and truthfulness.

Characteristics of Prophets

1. Human Nature:
○ Prophets are human beings, not divine, but chosen for their piety and
purity.
 ○ Qur'an: "Say, 'I am only a man like you, to whom has been revealed that
your god is one God.'" (Surah Al-Kahf, 18:110)
2. Truthfulness (Sidq):
○ Prophets are free from lying or deceit.
3. Trustworthiness (Amanah):
○ They are entrusted with Allah’s message and deliver it with sincerity.
4. Infallibility in Message (Ismah):
○ Prophets are protected from committing major sins, ensuring the purity of
their mission.
5. Wisdom and Knowledge:
○ They possess deep understanding and wisdom, granted by Allah.

The Role of Prophets

1. Conveying the Message (Tabligh):

○ Prophets communicate Allah’s revelations clearly.
○ Example: The Qur'an, which was revealed to Prophet Muhammad ‫ﷺ‬, is the
ultimate guidance for all mankind.
2. Establishing Laws (Shari’ah):
○ Prophets bring divine laws for humanity to follow.
○ Some Prophets, like Musa (AS) and Muhammad ‫ﷺ‬, were given complete
legal systems.
3. Warning and Glad Tidings:
○ Prophets warn of Allah’s punishment for disobedience and give glad
tidings of Paradise for obedience.
○ Qur'an: "And We sent not the messengers except as bringers of good
tidings and warners." (Surah Al-Kahf, 18:56)
4. Exemplary Leadership:
○ Prophets live exemplary lives as role models of piety, patience, and
devotion.

Types of Prophets

1. Nabi (‫)نبي‬:
○ A Prophet who is chosen to guide a specific community without bringing a
new Shari’ah.
○ Example: Prophet Harun (AS), who followed the law revealed to Musa
(AS).
2. Rasul (‫)رسول‬:
○ A Messenger who is given a new Shari’ah or divine book.
○ Example: Prophet Muhammad ‫ﷺ‬, who brought the Qur'an and the final
Shari’ah.
The Finality of Prophethood

The concept of Khatm an-Nabiyyin (Seal of the Prophets) signifies that Prophet
Muhammad ‫ ﷺ‬is the last and final Prophet.

● Qur'an:
"Today I have perfected for you your religion and completed My favor upon you
and have approved for you Islam as your religion." (Surah Al-Ma'idah, 5:3)
● Implications:
○ No new revelation or Prophet will come after Prophet Muhammad ‫ﷺ‬.
○ The Qur'an and Sunnah remain the eternal sources of guidance.

Prophet Muhammad ‫ﷺ‬: The Greatest Messenger

Prophet Muhammad ‫ ﷺ‬is regarded as the most significant Prophet due to:

1. Universal Message:
○ His message is for all of humanity, unlike previous Prophets sent to
specific nations.
○ Qur'an: "And We have not sent you, [O Muhammad], except as a mercy to
the worlds." (Surah Al-Anbiya, 21:107)
2. Comprehensive Teachings:
○ He taught every aspect of life, from personal worship to governance.
3. Preserved Revelation:
○ The Qur'an, revealed to Muhammad ‫ﷺ‬, remains unchanged and serves as
the ultimate guidance.
4. Role Model:
○ His character embodied the Qur'an.
○ Aisha (RA) described him: "His character was the Qur'an." (Sahih Muslim,
746)

Key Events Related to Risalat

1. Revelation of the Qur'an:

○ Prophet Muhammad ‫ ﷺ‬received the first revelation in the Cave of Hira
through Angel Jibreel.
○ The message began with: "Read in the name of your Lord who created."
(Surah Al-‘Alaq, 96:1)
2. Struggles in Makkah:
○ The Prophet ‫ ﷺ‬faced persecution while preaching Tauheed.
3. Hijrah (Migration):
 ○ He migrated to Madinah to establish an Islamic state and propagate the
message.
4. Final Sermon:
○ During Hajj, Prophet Muhammad ‫ ﷺ‬delivered his Farewell Sermon,
emphasizing justice, equality, and the completion of Islam.

Belief in All Prophets

A Muslim must believe in all Prophets sent by Allah, including:

● Adam (AS): The first Prophet.

● Nuh (AS): Preached during widespread idolatry.
● Ibrahim (AS): Known as Khalilullah (Friend of Allah).
● Musa (AS): Brought the Torah.
● Isa (AS): Preached the Gospel.
● Muhammad ‫ﷺ‬: The Seal of the Prophets.

Rejecting any Prophet is equivalent to rejecting Islam.

"Say, [O believers], 'We have believed in Allah and what has been revealed to us and
what has been revealed to Ibrahim, Isma'il, Ishaq, Ya'qub, and the descendants, and
what was given to Musa and Isa and what was given to the prophets from their Lord.
We make no distinction between any of them.'" (Surah Al-Baqarah, 2:136)

Conclusion

Risalat is a central tenet of Islam that connects humanity to the divine will of Allah.
Prophets serve as examples of moral excellence, sources of divine guidance, and
leaders of reform. Belief in Risalat strengthens faith, inspires good character, and
ensures adherence to Allah’s commands. Prophet Muhammad ‫’ﷺ‬s life and message
remain the perfect embodiment of Risalat, guiding Muslims toward success in this life
and the Hereafter.

Khilafat Movement (1919–1924)

The Khilafat Movement was a political and religious campaign in British India that
sought to restore the Ottoman Caliphate, a symbol of Muslim political and religious
unity, which was under threat after World War I. The movement emerged as a reaction
to the dismemberment of the Ottoman Empire and reflected the rising consciousness of
Indian Muslims regarding their political rights and global Islamic identity.
Historical Context

1. Ottoman Empire in Decline:

○ By the late 19th and early 20th centuries, the Ottoman Empire, often
referred to as the "Sick Man of Europe," was facing territorial losses and
weakening power.
○ During World War I, the Ottoman Empire sided with the Central Powers
(Germany and Austria-Hungary) against the Allies (Britain, France, and
Russia).
○ Its defeat in 1918 resulted in the occupation of Istanbul and other key
territories by the Allies.
2. Treaty of Sèvres (1920):
○ The treaty proposed to dismantle the Ottoman Empire and place its
territories, including Palestine, Syria, and Iraq, under Allied control.
○ Muslims viewed this as a direct attack on their religion, as it also
threatened the Caliphate's spiritual authority.
3. Caliphate as a Religious Institution:
○ The Caliphate, based in Istanbul, symbolized the unity and leadership of
the global Muslim community (Ummah).
○ Indian Muslims, despite being geographically distant, revered the Caliph
as their spiritual leader.
4. Impact of British Policies:
○ Indian Muslims perceived British support for the dismantling of the
Caliphate as a betrayal of promises made during World War I, where they
were assured the protection of Islamic holy sites.

Causes of the Movement

1. Religious Sentiment:
○ The threat to the Caliphate ignited deep religious concern among Indian
Muslims, who viewed its survival as essential to Islam’s global integrity.
2. Political Awakening:
○ The movement symbolized the growing realization among Indian Muslims
of the need for political organization to protect their religious and political
rights.
3. Grievances Against British Rule:
○ Indian Muslims were dissatisfied with British policies, which they felt were
undermining their social, political, and religious interests.
4. Global Islamic Response:
○ The Khilafat issue was part of a larger international Islamic awakening,
with similar concerns voiced in other parts of the Muslim world.
Leadership and Key Figures

1. Maulana Muhammad Ali and Maulana Shaukat Ali:

○ Known as the Ali Brothers, they were the primary leaders of the Khilafat
Movement.
○ They campaigned extensively across India to mobilize support.
2. Abul Kalam Azad:
○ A prominent Islamic scholar and nationalist, he played a significant role in
advocating for the movement.
3. Mahatma Gandhi:
○ Gandhi saw the Khilafat Movement as an opportunity to unite Hindus and
Muslims against British colonial rule.
○ He linked the movement with the Non-Cooperation Movement to
strengthen the anti-colonial struggle.
4. Hasrat Mohani:
○ A poet and politician, he supported the Khilafat cause while advocating for
broader political reforms.

Demands of the Movement

1. The Ottoman Sultan should retain his position as the Caliph.

2. The territories under the Caliph's control, particularly the holy sites of Mecca,
Medina, and Jerusalem, must remain intact.
3. The Allied Powers should respect the sovereignty and integrity of the Ottoman
Empire.

Key Events and Phases

1. Initial Mobilization (1919-1920):

○ Public meetings, protests, and pamphlets were used to raise awareness.
○ The Ali Brothers toured India, rallying support from Muslims and fostering
Hindu-Muslim unity.
2. Alliance with the Non-Cooperation Movement (1920-1922):
○ Gandhi’s leadership brought Hindus and Muslims together to oppose
British rule.
○ Activities included boycotting British goods, schools, and jobs, and mass
resignations from government positions.
3. Peak of the Movement:
○ The Khilafat Committee was formed to organize protests and represent
Indian Muslims’ grievances.
○ Thousands of Muslims participated in civil disobedience campaigns.
4. Decline (1922-1924):
 ○ The movement weakened after Gandhi suspended the Non-Cooperation
Movement following the Chauri Chaura incident in 1922, where violence
broke out.
○ Mustafa Kemal Atatürk abolished the Ottoman Caliphate in 1924,
removing the movement's primary objective.

Impact of the Khilafat Movement

1. Religious and Political Awakening:

○ The movement politicized Indian Muslims, many of whom became active
participants in the Indian independence struggle.
2. Hindu-Muslim Unity:
○ It temporarily bridged communal divides, as Hindus supported the Khilafat
cause under Gandhi’s leadership.
3. Formation of Political Alliances:
○ The Khilafat Movement marked the beginning of cooperation between
Indian Muslims and the Indian National Congress.
4. Strengthening of Communalism:
○ The eventual failure of the movement led to growing distrust between
Hindus and Muslims, contributing to the rise of communalism in Indian
politics.
5. Global Islamic Influence:
○ The movement inspired other Islamic nationalist movements worldwide,
reflecting the interconnectedness of global Muslim concerns.

Reasons for Failure

1. Internal Divisions:
○ Differences within the Muslim community regarding the movement's
objectives and methods.
2. Gandhi’s Withdrawal:
○ The suspension of the Non-Cooperation Movement after the Chauri
Chaura incident weakened the broader anti-British struggle.
3. Abolition of the Caliphate:
○ Mustafa Kemal Atatürk's secular reforms in Turkey removed the central
focus of the Khilafat Movement.
4. Lack of a Clear Political Agenda:
○ The movement was primarily driven by emotional and religious sentiments
without a concrete long-term strategy.

Legacy of the Khilafat Movement

 1. It marked a significant moment in the history of Indian Muslims, fostering a
sense of political agency.
2. The movement played a key role in shaping Indian Muslim politics, leading to the
rise of the All-India Muslim League as a dominant force.
3. It highlighted the challenges of communal unity in India’s nationalist struggle, as
the failure of the movement deepened Hindu-Muslim divides.
4. The Khilafat Movement remains a historical example of the intersection of
religion and politics in anti-colonial movements.

Partition of Bengal (1905–1911)

The Partition of Bengal was a controversial decision by the British colonial government
to divide the province of Bengal into two separate entities. It marked a turning point in
Indian history by intensifying nationalist sentiment and fostering communal divisions
that would later play a significant role in the subcontinent’s political trajectory. Below is
a detailed account of its background, implementation, impact, and legacy.

Background of the Partition

1. Administrative Justification:
○ Bengal was the largest province in British India, with a population of
approximately 78 million, including Hindus, Muslims, and other
communities.
○ The British argued that the region's size made it difficult to govern
effectively and justified the division as an administrative necessity.
2. Political Underpinnings:
○ Bengal was a hub of Indian nationalism, with Calcutta (Kolkata) being the
epicenter of intellectual and political activities.
○ British authorities sought to weaken the nationalist movement by dividing
Bengal along religious lines, thus diluting its political unity.
3. Economic and Religious Factors:
○ The division was also aimed at appeasing the Muslim population, who
constituted the majority in Eastern Bengal, by giving them a separate
province where they could have greater political representation.
○ By creating a predominantly Muslim province, the British hoped to gain
Muslim loyalty and counterbalance the growing Hindu nationalist
sentiment.

Details of the Partition

1. Announcement (July 1905):

 ○ Lord Curzon, the then Viceroy of India, announced the plan to partition
Bengal into two provinces:
■ Western Bengal: Comprising present-day West Bengal, Bihar, and
Odisha, with a predominantly Hindu population.
■ Eastern Bengal and Assam: Comprising present-day Bangladesh
and Assam, with a majority Muslim population.
2. Implementation (October 16, 1905):
○ The partition officially came into effect, creating:
■ A Western Bengal province with Calcutta (Kolkata) as its capital.
■ An Eastern Bengal and Assam province with Dhaka (Dhaka) as its
capital.

Reaction to the Partition

1. Hindu Opposition:
○ Hindus, especially in Western Bengal, perceived the partition as an attempt
to undermine Bengali culture and nationalism.
○ The educated Bengali Hindu middle class viewed the division as an attack
on their socio-political dominance and cultural identity.
2. Muslim Response:
○ Many Muslims in Eastern Bengal supported the partition, as they believed
it would lead to better representation and economic opportunities.
○ Muslim landlords and elites welcomed the creation of a province where
they were the majority.
3. Nationalist Outcry:
○ The Indian National Congress (INC) condemned the partition as a
deliberate policy of "divide and rule."
○ Prominent leaders like Surendranath Banerjee, Rabindranath Tagore, and
others spearheaded protests, rallies, and public meetings.
4. Swadeshi Movement:
○ The partition triggered the Swadeshi Movement, which advocated the
boycott of British goods and the promotion of indigenous industries.
○ People burned British cloth and goods in public bonfires, while schools
and colleges encouraged students to use Indian-made products.
○ Rabindranath Tagore composed "Amar Shonar Bangla," which became a
rallying cry during the protests and was later adopted as the national
anthem of Bangladesh.
5. Cultural and Symbolic Protests:
○ Protestors observed October 16, 1905, as a day of mourning by tying
rakhis (a symbol of unity) and fasting to signify solidarity among Bengalis.

Impact of the Partition

 1. Rise of Nationalism:
○ The partition unified diverse groups in Bengal, including moderates and
extremists, against British policies.
○ It marked a shift from constitutional agitation to more radical forms of
protest, including the rise of revolutionary groups.
2. Growth of Communalism:
○ The partition laid the groundwork for communal politics in India, as it
created a division along religious lines.
○ This division later influenced the demand for separate electorates and
eventually the creation of Pakistan in 1947.
3. Strengthening of the Indian National Congress:
○ The Congress became more active in mobilizing masses against colonial
policies.
○ The Swadeshi Movement became a nationwide campaign, inspiring future
movements like the Non-Cooperation Movement.
4. Economic and Social Changes:
○ The boycott of British goods led to the growth of indigenous industries,
such as handloom textiles.
○ It also fostered a spirit of self-reliance and economic independence.
5. Educational Reforms:
○ Nationalist leaders established Indian institutions like the Bengal National
College to counter British-controlled education.

Annulment of the Partition

1. Reasons for Reversal:

○ The persistent and widespread protests convinced the British that the
partition had failed to achieve its objectives.
○ The rising nationalist movement alarmed the British authorities, who
feared losing control over Bengal.
○ Muslim support for the partition began to wane due to dissatisfaction with
the administration of the new province.
2. Delhi Durbar (1911):
○ On December 12, 1911, during the Delhi Durbar, King George V announced
the annulment of the partition.
○ Bengal was reunited, but as a compromise, the British shifted the capital
of India from Calcutta to Delhi to placate Muslim elites.

Legacy of the Partition

1. Permanent Communal Divide:

 ○ The partition’s communal underpinnings deepened religious divides, which
later culminated in the demand for separate Muslim and Hindu states.
2. Boost to Nationalism:
○ The partition highlighted the power of organized resistance and mass
movements in challenging colonial authority.
3. Cultural Renaissance:
○ The protests against the partition ignited a cultural and intellectual
renaissance in Bengal, with literature, music, and art playing a vital role in
unifying people.
4. Foundation for Future Struggles:
○ The success of the Swadeshi Movement provided a template for future
nationalist campaigns, emphasizing economic self-reliance and mass
participation.

The Partition of Bengal remains a pivotal event in Indian history, symbolizing the
complexities of colonial governance and the resilience of nationalist movements. It
showcased both the potential for unity in the face of adversity and the long-lasting
impact of communal politics.

Formation of the All-India Muslim League (1906)

The establishment of the All-India Muslim League was a milestone in the history of
British India, laying the foundation for the political representation of Muslims. Formed
on December 30, 1906, in Dhaka during the annual session of the Muhammadan
Educational Conference, it reflected the growing political awareness among Indian
Muslims and their desire to safeguard their rights in an increasingly Hindu-majority
nationalist environment.

Background Leading to the Formation

1. Alienation from the Congress:

○ The Indian National Congress (INC), founded in 1885, initially aimed at
uniting Indians across religious lines to demand reforms from the British.
However, the INC gradually came to be dominated by Hindus and began to
focus on issues resonating primarily with the Hindu majority.
○ Muslims felt sidelined and believed that the INC's demands often
conflicted with their interests, such as the opposition to separate
electorates and the promotion of Hindi over Urdu.
2. British Policies and Muslim Discontent:
○ After the 1857 War of Independence, the British viewed Muslims as a
threat, considering them responsible for initiating the rebellion.
 Consequently, Muslims faced widespread economic and political
marginalization.
○ Over time, British policies shifted to cultivate the Muslim elite as allies to
counterbalance Hindu influence in the INC. This change, along with the
introduction of separate electorates in the Morley-Minto Reforms (1909),
further encouraged Muslims to organize politically.
3. Partition of Bengal (1905):
○ The partition of Bengal by Lord Curzon created a Muslim-majority province
in East Bengal. While many Muslims saw this as recognition of their
political identity, it faced vehement opposition from Hindus, particularly
the INC, which demanded its reversal. This opposition heightened Muslim
fears of being dominated by the Hindu majority.
4. Role of Sir Syed Ahmed Khan:
○ Sir Syed Ahmed Khan’s Aligarh Movement laid the groundwork for modern
education among Muslims, urging them to adopt Western-style learning
and political engagement.
○ He strongly advocated for Muslim unity and loyalty to the British, believing
that collaboration with the colonial administration was essential to protect
Muslim interests.
5. Need for a Political Platform:
○ The absence of a unified Muslim political body meant that Muslims had no
organized representation in negotiations with the British or the INC. This
vacuum led to calls for a dedicated political platform.

Formation of the League

1. Key Figures:
○ The initiative to form the League was led by prominent Muslim leaders
such as Aga Khan III, Nawab Salimullah of Dhaka, Nawab Mohsin-ul-
Mulk, Nawab Viqar-ul-Mulk, and Syed Amir Ali.
○ These leaders recognized the need for a platform that would represent
Muslim political, social, and economic interests distinct from the INC.
2. Muhammadan Educational Conference:
○ The 20th session of the Muhammadan Educational Conference, held in
Dhaka in 1906, became the venue for the League's formation. The
conference was originally focused on educational reforms but expanded
its agenda to include political discussions.
3. Formal Establishment:
○ The All-India Muslim League was officially formed on December 30, 1906,
with Aga Khan III as its first president.
○ The League's headquarters were initially established in Aligarh, reflecting
its connection to the Aligarh Movement.
4. Objectives:
 ○ Promote Loyalty to the British: Foster cooperation with the British
government to gain their favor and secure Muslim rights.
○ Safeguard Muslim Interests: Protect the political, economic, and social
rights of Muslims.
○ Foster Unity Among Muslims: Encourage a sense of solidarity within the
Muslim community.
○ Avoid Hostility: Promote harmony between Muslims and other
communities while maintaining distinct Muslim identity.

Early Activities

1. Separate Electorates:
○ One of the League's earliest successes was advocating for separate
electorates for Muslims, ensuring their representation in legislative
councils without relying on Hindu-dominated constituencies. This was
achieved in the Morley-Minto Reforms (1909).
2. Educational Focus:
○ The League emphasized modern education as a means to uplift the
Muslim community, continuing the legacy of Sir Syed Ahmed Khan’s
Aligarh Movement.
3. Limited Political Ambitions:
○ Initially, the League was not opposed to the INC or Indian nationalism. Its
primary focus was on securing Muslim rights within the British system.

Significance of the League

1. Representation of Muslims:
○ The League provided a unified platform for Muslims to voice their
concerns and participate in political negotiations with the British and the
INC.
2. Communal Politics:
○ The formation of the League institutionalized communal politics in India,
as it distinguished Muslim political aspirations from the broader
nationalist movement.
3. Foundation for Pakistan:
○ Although initially aimed at protecting Muslim rights within a united India,
the League eventually evolved into a powerful political force demanding a
separate Muslim state, culminating in the creation of Pakistan in 1947.

Challenges and Evolution

 1. Lack of Mass Support:
○ In its early years, the League was primarily an elite organization, with
limited reach among ordinary Muslims.
○ It began to gain mass support in the 1930s under the leadership of
Muhammad Ali Jinnah, who transformed it into a populist party
advocating for an independent Pakistan.
2. Tensions with the Congress:
○ The League’s growing influence led to friction with the INC, particularly
over issues such as separate electorates, reservations, and representation
in legislatures.
3. Shift Toward Separatism:
○ The demand for a separate Muslim state emerged during the Pakistan
Resolution (1940), marking a turning point in the League's ideology.

Legacy

The formation of the All-India Muslim League was a turning point in Indian history. It
signified the beginning of organized Muslim political representation and laid the
foundation for the eventual partition of India. While initially aimed at ensuring Muslim
rights within a united India, the League’s evolution into a separatist movement
fundamentally reshaped the subcontinent’s political landscape.

Congress Ministries (1937–1939)

The Congress Ministries period (1937–1939) was a significant chapter in India’s
struggle for independence. It marked the first time that the Indian National Congress
(INC) exercised provincial power under the limited autonomy granted by the
Government of India Act, 1935. Although this period demonstrated the administrative
potential of Indian leaders, it also exacerbated Hindu-Muslim tensions, contributing to
the rise of communal politics and the eventual demand for Pakistan.

Background

1. Government of India Act, 1935:

○ The Act introduced provincial autonomy, giving Indian legislators authority
over certain areas such as education, agriculture, and public health.
○ The British retained control over defense, foreign affairs, and revenue
matters.
○ Elections were scheduled for February 1937, with 11 provinces up for
contestation.
2. 1937 Elections:
○ The elections were held to elect members to provincial assemblies.
 ○ The INC emerged victorious, winning majorities in 8 out of 11 provinces:
■ Madras, Bombay, Bihar, Orissa, United Provinces (UP), Central
Provinces (CP), Assam, and later in the North-West Frontier
Province (NWFP).
○ The Muslim League, under Muhammad Ali Jinnah, performed poorly,
winning only 109 seats out of 482 reserved for Muslims.
3. Congress Ministries Formation:
○ Initially, the Congress was reluctant to form ministries due to concerns
over limited powers under the Act.
○ After the Viceroy assured Congress leaders that provincial governors
would not interfere unnecessarily, Congress decided to form governments
in July 1937.

Governance and Reforms Under Congress Ministries

1. Key Policies and Reforms:

○ The Congress governments initiated various social, economic, and
educational reforms, including:
■ Abolition of Zamindari: Efforts were made to reduce the
exploitation of peasants by landlords.
■ Labor Reforms: Introduced measures to improve the working
conditions of industrial workers.
■ Education Expansion: Promoted primary education and opened
schools to increase literacy rates.
■ Prohibition: Banned alcohol in some provinces as part of a social
reform agenda.
■ Infrastructure Development: Improved public works, such as roads
and irrigation systems.
2. Public Perception:
○ Many Indians viewed the Congress Ministries as a step toward self-rule
and independence.
○ However, certain communities, particularly Muslims, felt alienated and
excluded from Congress policies.
3. Hindu-Muslim Tensions:
○ The Congress was accused of promoting a Hindu-dominated
administration, leading to dissatisfaction among Muslims.
○ Allegations by the Muslim League included:
■ Replacement of Urdu (widely spoken by Muslims) with Hindi in
some provinces.
■ Appointment of Hindus to prominent administrative positions,
sidelining Muslims.
■ Congress leaders participating in Wardha Scheme of Education,
perceived as promoting Hindu culture.
Congress Resignation (1939)

1. World War II and British Decision:

○ On September 3, 1939, the Viceroy of India declared India’s participation
in World War II without consulting Indian leaders.
○ The Congress opposed India’s involvement in the war without assurances
of independence from Britain.
2. Congress Response:
○ As a protest, the Congress ordered its ministries in all provinces to resign
in October 1939.
○ This resignation created a political vacuum and provided an opportunity
for the Muslim League to gain prominence.

Impact of Congress Ministries

1. Strengthening of the Muslim League:

○ The League capitalized on Muslim grievances during Congress rule,
portraying the period as "Hindu Raj."
○ This led to the League’s demand for separate electorates and later the
creation of Pakistan through the Lahore Resolution (1940).
2. Experience in Governance:
○ The Congress ministries provided Indian leaders with administrative
experience, preparing them for leadership roles in an independent India.
○ The period highlighted the challenges of balancing governance with
communal harmony.
3. Rise of Communal Politics:
○ The growing rift between the Congress and the League during this period
reinforced communal politics, laying the groundwork for the partition.
4. Preparation for Independence:
○ Congress leaders gained insight into the limitations and challenges of
working within a colonial framework, strengthening their resolve to
demand complete independence.

Legacy of Congress Ministries

The Congress Ministries (1937–1939) were both a milestone and a turning point in
India’s freedom struggle. While they demonstrated Indian administrative capabilities
and strengthened the nationalist movement, they also exposed deep communal divides.
The dissatisfaction of Muslims under Congress rule was skillfully used by Jinnah to
consolidate the Muslim League's base, shaping the political narrative that led to the
partition of India.