OCT / NOV 2010 Guess (paper 2) (it is for those who have completely gone through the syllabus. don't be a blind followers)
this time i m not giving u specific questions but specific topics out of which questions can be set to make the scope large.
Q2 compilation of the hadis, shia sunni compilation, main features of sihah e sitta, services and importance of compilers, hadis and its relation with ijma, qiyas and quran
Q3 Hazrat Umer: administration, character, battles, his death, major events
and Hazrat Ali: account of his khilafat / major events, battles of siffin and camel, why he refused to take revenge of Hazrat Usman’s murder in the beginning of his khilafat
Q4 Zakat & fasting: how they are observed and their benefit and importance for Muslim community
Hajj: different rituals and their importance
Q5 life after death (predestination) and its impact on Muslim
OCT/NOV 2010 Guess (paper 1) (it is for those who have completely gone through the syllabus. Don't be a blind follower) Q1. Allah in Himself or Allah’s Messengers
Q2.
(a) Outline the main theme of the verses of the Holy Quran you have studied about Allah’s messengers/God in himself/God’s relation with the created world? or The Holy Quran in relation with Ijma or Qiyas. (b) What message can be derived from these teachings?
Q3. (a) Writ a note on the farewell sermon? (b)Explain the importance of The last Sermon in the history of Islam.
Or
Why was the treaty of Hudaibya an important turning point for the Muslims?
Q4. (a) Explain the importance of Hazrat khadija during the lifetime of Holy prophet and Hazrat Ayesha after the life of the Holy prophet (S.A.W)?
(b) How prophet’s behavior towards his wives provides a model for Muslims to follow? Or
(a) Write a short biographical account of Abu Talib/ Hzrat Abu Sufiyan/ Hazrat Ameer Hamza/ Hazrat Bilal. (b) Explain why the death of Abu Talib threatened the security of the Holy Prophet (S.A.W) in Makkah?
Q5. (a) Outline four qualities of the Holy Prophet (S.A.W) that make him a model for Muslims to follow? (b) Explain the meaning of title seal of prophets?
I dedicate this posting to all of my students of Aitchison College
Quranic Passages(Paper 1, Q: 1)
Frequently Asked Questions
Q.1 what should be included in the main theme of the Quranic passages?
Main theme is the central idea of the passage, around which the whole passage revolves. There can be more than one theme. Just like in Urdu, there isMarkazi khayal, the only difference is theme can be more than one. This part requires:
·Teaching
·Lessons
·Belief
·Theme As for the meaning of reflection ,it means how the sura talks about the themes in a particular manner e.g. Sura 112 talks about the themes of God in Himself, His Oneness, His uniqueness which may be different to the way its talked about in other suras.
Q.2 How many themes are there of the Quranicc Passages?
There are 15 passage total in the syllabus. They are further divided into three major themes and each has five passages in it.
1.Allah in Himself
2.Allah’s relationship with His Created World
3.Allah’s Messenger
Q.3 How many Passages are set in the paper and how many to attempt?
There are three quranic passages set in the paper and the candidates have to attempt any two. Each passage is of [4] marks.
Q.4 there are three major themes of Quranic Passages. Is it necessary that passage will set in the paper from each part of them?
This is not necessarily true. It is sole discretion of the examiner to set the quranic passage out of any three phases. So students should not take risk and he should go through all the Quranic passages.
Q.5 Can we give reference in (a) part of the question?
Yes. References are always acknowledged. But reference should be relevant and should make sense. Vague or unclear reference cannot score high.
Q.6 What should be the length of the answer?
There is no hard and fast rule for the prescribed length of the answer. Each part contain 2 marks and it should not be more than 5 lines: each line containing 8-10 words. Examiner will not mark the quantity but he is more inclined towards the quality of the work.
Q.7 What is distinctive way (part b)?
It means the uniqueness of the passage. How differently and beautifully Allah has described or explained the things in the passage. This include:
·How does the Quran explain it
·What example or analogy it uses
·How similar themes are mentioned in the Quran
·Example either from Quran or hadis
Another way of answering part (b) questions is to reflect upon their meaning to Muslims e.g. it helps Muslims to understand the nature of God,it removes doubt about God having partners.
Q.8 Is it necessary to give reference in part (b)?
Yes. Examiner always looking for an answer of good understanding of the passage which also requires cross comparison or contrast. An appropriate reference or quote will definitely earn the candidate good score.You can give refences in both parts as long as they are relevant to the answer.
Q.9 How many references should be given?
Minimum one and maximum two references should be given to make your answer worth scoring in the eyes of the examiner.
Q.10 In specimen paper, each part of the question carries [4] marks while we are taught it as of [2] marks.
Yes this is right. A candidate has to attempt two Quranic passages out of three and the question is divided into two parts: (a) and (b). it means that the candidate has to attempt two (a) and two (b) parts. The examiner prefers to check both (a) parts together and both (b) parts together and he will award the marks out of [4]. So it is strongly recommended to the candidates to attempt both (a) parts together (one after another) and both (b) parts together (one after another) to facilitate the examiner in checking.
Please note the following amendments to the 2012 syllabus.
Hadith 7 should read as follows:
It was said: O Messenger of Allah, who is the most excellent of men? The Messenger of Allah (may
Allah bless him and give him peace) said: ‘The believer who strives hard in the way of Allah with his
person and his property.’
Hadith 13 should read as follows:
He who studies the Qur’an is like the owner of tethered camels. If he attends to them he will keep hold
of them, but if he lets them loose they will go away.
Appendix 1: Passages from the Qur’an for Special Study, Surah 6:
101-103:
In the English version of Surah 6 as set in the 2009 and 2010 syllabus, the
placement of the verse number ‘102’ should be at the beginning of the next
sentence. The correct placement of the verse number is as follows (the new
position is underlined):
101. To Him is due the primal origin of the heavens and the earth: how can
He have a son when He has no consort? He created all things, and He has
full knowledge of all things. 102. That is Allah, your Lord! There is no god but He, the Creator of all things:
then worship Him: and He has power to dispose of all affairs. 103. No vision can grasp Him, but His grasp is over all vision: He is above all
comprehension, yet is acquainted with all things.
• Appendix 2: Hadith for Special Study, Hadith 5:
There is a small omission in the translation of Hadith 5 as set in the 2009 and
2010 syllabus. The correct translation is as follows (the added clause is
underlined):
Every person’s every joint must perform a charity every day the sun comes
up: to act justly between two people is a charity; to help a man with his mount,
lifting him onto it or hoisting up his belongings onto it is a charity; a good word
is a charity; every step you take to prayers is a charity; and removing a
harmful thing from the road is a charity. (Nawawi 26)
The Companions of God’s Messenger constitute the first pure and blessed channel through which the Quran and the Sunna were transmitted to later generations. God is the All-Trustworthy and Inspirer of Trust; the angel Gabriel is also trustworthy. The Quran describes the angel as trustworthy and as one, obeyed and having power (al-Takwir, 20.21). As everybody knows, the Prophet Muhammad was renowned, first of all, for his trustworthiness. Having been revealed by God to the Prophet Muhammad through the Archangel Gabriel, the Quran was entrusted to the Companions, who memorized it, recorded it and transmitted it to the following generations. This blessed community was the living embodiment of almost all laudable virtues and sought nothing but the good pleasure of God; they absorbed, besides the Quran, the Sunna of the Prophet and lived disciplined lives strictly in accordance with the example of the Prophet, and represented and transmitted it without any disloyalty to it.
Scholars are agreed upon the definition of Companionship by Ibn Hajar al-Asqalani: ‘A Companion is the believer who saw and heard God’s Messenger at least once and died as a believer’.
It goes without saying that the Companions are not equal to each other in rank or greatness. Some of them believed in God’s Messenger at the very outset of his mission, and conversions continued until his saying farewell to the world. The Quran grades them according to precedence in belief and according to conversion before the conquest of Makka and after it (al-Tawba, 9.100; al-Hadid, 57.10). The same gradation was also made by God’s Messenger himself. For example, he reproached Khalid for offending ‘Ammar, saying: Do not trouble my Companions! In the same way, he frowned at ‘Umar, when he annoyed Abu Bakr, and said: Should you not leave my Companions to me? Abu Bakr believed in me at a time when all of you denied me. Abu Bakr knelt down and explained: ‘O Messenger of God! It was my fault!’
The Companions were divided into twelve ranks by Hakim al-Nisaburi. This division was made according to the chronological order and some groups are also included in others. It was accepted by the majority of scholars:
1. The four Rightly-Guided Caliphs, namely Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, and the rest of the ten to whom Paradise was promised while alive. They are Zubayr ibn al-Awwam, Abu ‘Ubayda ibn al-Jarrah, ‘Abd al-Rahman ibn ‘Awf, Talha ibn ‘Ubayd Allah, Sa‘d ibn Abi Waqqas and Sa‘id ibn Zayd, may God be pleased with them all.
2. Those who believed prior to ‘Umar’s conversion and frequently gathered together secretly in the house of Arqam to listen to God’s Messenger, upon him be peace and blessings.
3. Those who migrated to Abyssinia.
4. The Helpers (Ansar) who were present at the first ceremony of taking the oath of allegiance to God’s Messsenger at al-‘Aqaba.
5. The Helpers who took the oath of allegiance to the Messenger at al-‘Aqaba, the following year.
6. The first Emigrants who joined God’s Messenger before his arrival in Madina during the Emigration.
7. The Companions who participated in the Battle of Badr.
8. Those who emigrated to Madina during the period between the Battle of Badr and the Treaty of Hudaybiya.
9. The Companions who took the oath of allegiance to God’s Messenger under a tree during the expedition of Hudaybiya.
10. Those who converted and emigrated to Madina after the Treaty of Hudaybiya.
11. Those who became Muslims after the conquest of Makka.
12. The children who saw God’s Messenger either during the conquest of Makka or during the Farewell Pilgrimage, or in any other place and on different occasions.
The literal meaning of Jihad is struggle or effort, and it means much more than holy war. Muslims use the word Jihad to describe three different kinds of struggle:
A believer's internal struggle to live out the Muslim faith as well as possible
The struggle to build a good Muslim society
Holy war: the struggle to defend Islam, with force if necessary
Many modern writers claim that the main meaning of Jihad is the internal spiritual struggle, and this is accepted by many Muslims.
However there are so many references to Jihad as a military struggle in Islamic writings that it is incorrect to claim that the interpretation of Jihad as holy war is wrong.
Jihad and the Prophet
The internal Jihad is the one that the Prophet (pbuh) is said to have called the greater Jihad.
But the quotation in which the Prophet says this is regarded as coming from an unreliable source by some scholars. They regard the use of Jihad to mean holy war as the more important.
The internal Jihad
Learning the Qur'an by heart is considered engaging in Greater Jihad
The phrase internal Jihad or greater Jihad refers to the efforts of a believer to live their Muslim faith as well as possible.
All religious people want to live their lives in the way that will please their God.
So Muslims make a great effort to live as Allah has instructed them; following the rules of the faith, being devoted to Allah, doing everything they can to help other people.
For most people, living God's way is quite a struggle. God sets high standards, and believers have to fight with their own selfish desires to live up to them, no matter how much they love God.
The five Pillars of Islam as Jihad
The five Pillars of Islam form an exercise of Jihad in this sense, since a Muslim gets closer to Allah by performing them.
Other ways in which a Muslim engages in the 'greater Jihad' could include:
Learning the Qur'an by heart, or engage in other religious study.
Overcoming things such as anger, greed, hatred, pride, or malice.
Giving up smoking.
Cleaning the floor of the mosque.
Taking part in Muslim community activities.
Working for social justice.
Forgiving someone who has hurt them.
The Greater Jihad controversy
The Prophet is said to have called the internal Jihad the "greater Jihad".
On his return from a battle, the Prophet said: "We are finished with the lesser jihad; now we are starting the greater jihad." He explained to his followers that fighting against an outer enemy is the lesser jihad and fighting against one's self is the greater jihad (holy war).
This quotation is regarded as unreliable by some scholars. They regard the use of jihad as meaning 'holy war' as the more important.
However the quotation has been very influential among some Muslims, particularly Sufis.
Holy war
When Muslims, or their faith or territory are under attack, Islam permits (some say directs) the believer to wage military war to protect them.
However Islamic (shariah) law sets very strict rules for the conduct of such a war. In recent years the most common meaning of Jihad has been Holy War.And there is a long tradition of Jihad being used to mean a military struggle to benefit Islam.
the overwhelming majority of classical theologians, jurists, and traditionalists [i.e. Hadith experts] ... understood the obligation of jihad in a military sense.
What can justify Jihad?
There are a number of reasons, but the Qur'an is clear that self-defence is always the underlying cause.
Self-defence
Strengthening Islam
Protecting the freedom of Muslims to practise their faith
Protecting Muslims against oppression, which could include overthrowing a tyrannical ruler
Punishing an enemy who breaks an oath
Putting right a wrong
What a Jihad is not
A war is not a Jihad if the intention is to:
Force people to convert to Islam
Conquer other nations to colonise them
Take territory for economic gain
Settle disputes
Demonstrate a leader's power
Although the Prophet engaged in military action on a number of occasions, these were battles to survive, rather than conquest, and took place at a time when fighting between tribes was common.
The rules of Jihad
In recent years the most common meaning of Jihad has been Holy War A military Jihad has to obey very strict rules in order to be legitimate.
The opponent must always have started the fighting.
It must not be fought to gain territory.
It must be launched by a religious leader.
It must be fought to bring about good - something that Allah will approve of.
Every other way of solving the problem must be tried before resorting to war.
Innocent people should not be killed.
Women, children, or old people should not be killed or hurt.
Women must not be raped.
Enemies must be treated with justice.
Wounded enemy soldiers must be treated in exactly the same way as one's own soldiers.
The war must stop as soon as the enemy asks for peace.
Property must not be damaged.
Poisoning wells is forbidden. The modern analogy would be chemical or biological warfare.
The Qur'an on Jihad
The Qur'an has many passages about fighting. Some of them advocate peace, while some are very warlike. The Bible, the Jewish and Christian scripture, shows a similar variety of attitudes to war.
Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.
To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid.
Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).
But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).
Q1a) Describe the main teachings contained in the Hadis?
b) Explain how a Muslim can put these teachings in practice?
Hadis 1:
“Religion is sincerity”.We said: “To whom?” The Prophetpbuh said: “To Allah, his book, his messenger, the leaders of the Muslims and to their common people”.
a) This Hadis emphasizes on all aspects of faith which are also obligatory duties of all the Muslims. It states that a person should be sincere towards Allah by admitting that he is supreme and therefore is the only one to be worshipped. A Muslim should also follow the laws of Allah stated in the Holy Quran and the Shariah. He should also believe that the series of Prophecy has ended on Muhammad SAW and that there will be no Prophet after him. Last but not the least, a Muslim is supposed to believe in his leader (if the leader is actually following the rules of Islam, if not, he is not supposed to be supported).
b) For all of us today, this Hadis contains very important message. We all are to fulfill the commandments of Allah not as a duty but for faith in Allah. We can follow his book Quran by fulfilling the laws stated in it. We can strengthen our faith by admitting that Muhammad SAW is the seal of Prophets. We can also follow the leaders posted on us by Allah Almighty because today, Allah's Prophets are not with us to decide our fate but we can follow our leaders( incase they are true Muslims) and treat them as our role model since Prophet SAW said:-
"Whoso obeys my commander, obeys me and whoso disobeys the commander disobeys me."
Hadis 2:
“None of you believes until he wants for his brother what he wants for himself.”
a) This hadis basically teaches us about fraternity and brotherhood which has been established by Allah himself to bind and unite all the Muslims around the globe so that an atmosphere and environment of help and cooperation is attained. For this to happen each muslim should be helpful to his fellow muslim brother and therefore, what a muslim wishes for himself, he shall also wish the same for his muslim fellows.
b) We can put the teachings of this hadis into practice by establishing a relation of mutual benefits with our Muslim brothers. We can help one another in times of drought, earthquakes or in poverty. Another example is of the Ansar and Mahajirin who adopted the way of "Mawakhat" on the orders of Allah and his Prophet SAW. The Prophet SAW is supposed to have said about superior faith:-
"That you desire for others what you desire for yourself and do not desire for others you do not desire for yourself."
Therefore it can be deduced that a person who follows this Hadis will not only be succesful in this world but will also enjoy a stronger faith.
Hadis 3:
“Let him who believes in Allah and the Last day either speak good or keep silent, and let him who believes in Allah and the Last day be generous to his neighbor, and let him who believes in Allah and the Last day be generous to his guest.”
a)It is binding upon all Muslims to use our tongue for the right way in propagating Allah’s message as it is a great blessing. Improper usage of speech proves harmful in the world as well as in the hereafter. A Muslim should be very helpful and generous toward his neighbor. Every hand of help should be extended towards them. Islam has also emphasized on the rights of guests. We should have a hospitable behavior towards them.
b)Prophet’s (pbuh) life is guidance for all the humanity in determining the right and wrong. A person should always refrain from indulging in idle and vulgar talk. Prophet (pbuh) said:
“To keep quite is better than telling a bad thing.”
Muslims should be helpful towards his neighbor as Islam has laid great emphasis on the rights of neighbor. The same rule is applied to guests. We should be hospitable towards them. Prophet (pbuh) would get up many times in the night to make sure that they were comfortable.
Hazrat Khadija also known by the name of Tahira was daughter of Khawalid bin Asad and Fatima bint Zaidah. She was twice widowed. She married Holy Prophet (pbuh) in the age of 40and Holy Prophet (pbuh) was 25 years old. She died in the age of 65.
She bore to Holy Prophet (pbuh) 2 sons and 4 daughters. Holy Prophet (pbuh) did not marry as long she was alive. She was first convert to Islam. She suffered hard ships and persecutions. She gave Holy Prophet (pbuh) moral support when Holy Prophet (pbuh) received first revelation and financial support by placing her wealth at his disposal.
She was a pure and pious lady. She used to help poor’s.
Hazrat Sawdah:
She was the second wife of Holy Prophet (pbuh) after Hazrat Khadija. She was once divorced. She needed protection from her family which was against her. Holy Prophet (pbuh) married her to give her protection. She died in the 22 year of hijrat. She was buried in Jannat-ul-Baqi.
She had narrated 5 traditions. She was early converts of Islam. Her dwelling and Hazrat Aisha’s were first the first to be built in the mosque. She loved Holy Prophet (pbuh) so much that at his last illness she did not went for hajj or umrah. She also gave her turn when Holy Prophet (pbuh) met every wife in the favour of Hazrat Aisha.
Holy Prophet referred to her as the most generous and charitable of his wife’s. She was pious and god fearing. She got up before dawn for prayers and indulges in them till sun rise.
Hazrat Aisha:
She was daughter of Hazrat Abu Bakr. Holy prophet married her before migration to Madinah. She was 10 at the marriage but it was solemnized at attaining maturity. They married 10 years after holy prophet received first revelation. At Holy Prophet (pbuh) death she was 25 years old. She spent rest 48 years as a widow.
After the death of Holy Prophet (pbuh) she preached and propagated the message of holy Quran and Hadis. She got more allowance than other wives because of her knowledge. She used to convey decisions on religious matters even during the days of first 3 khalifas. She is ranked amongst prominent companions of Holy Prophet (pbuh). She had memorized 2 thousand, 200 and 10 traditions. Holy Prophet (pbuh) was buried in her apartment. She often used to purchase slaves and free them. She was known by the title of Humaira and Umm e Abdullah.
She was a pious and god fearing lady. She fasted very often and was particular about the pilgrimage.
Hazrat Hafsa:
Hazrat hafsa was daughter of second Khalifa, Hazrat Umar bin Khattab. She was born 5 year before prophet hood. She was once widowed. Holy prophet married her to strengthen ties with Hazrat Umar and his tribe. Hazrat Hafsa died in the month of Shaban 45 A.H and is buried in jannat-ul-baqi.
She was rank second to Hazrat Aisha for desire for knowledge. She has narrated about 60 traditions. She was the custodian of the original copy of the holy Quran compiled by Zaid bin Sabit.
She was an extremely religious lady, known for her devotion to prayer and fasting. She gave her property to poor and needy.
Hazrat Zainab bint Khuzimah:
She was the daughter of Khuwalid bin Abdullah. She was once divorced and was poor. Many people proposed her but she rejected them. Holy Prophet (pbuh) married her in the month of Ramzan, 3A.H. she died after 3 months and is buried in jannat-ul-baqi. She was 30 year old when she died.
Holy Prophet (pbuh) led her funeral prayers. She used to help poor for which she was called Umm ul Masakin.
She was a very kind lady. No poor returned empty handed from her house. She had no match in benevolence and generosity.
Hazrat Umm e Salmah:
She was the daughter of Hazrat Abu Umayyah. She belonged to house of makzoom a tribe of quraish. Her father was leader of tribe. They were rich and wealthy people. She was once widowed. She was married to Holy Prophet (pbuh) in the end of Shawwal, 4 A.H. She was 84 at the time of her death, and as such she was born 9 years before Nubuwwat. Her funeral was led by Hazrat Abu Hurairah and she was buried in jannat-ul-baqi.
She was the first woman to migrate to Madinah. She was second to Aisha in learning. She narrated 378 Ahadis. Her style of recitation was identical to Holy Prophet (pbuh).
She was modest and generous. She led simple and pious life. She had intense love for Holy Prophet (pbuh).
Hazrat Zainab bint Jash:
She was the Prophet Mohammad’s (pbuh) first cousin. She was daughter of Umaima bint Abdul Muttalib. She was first given in marriage by the Prophet Mohammad (pbuh) to his adopted son Hazrat Zaid bin Hazrat. When Hazrat Zaid divorced her, she was married to the Prophet Mohammad by command of Allah, as mentioned in Surah Al Ahzab This took place in 5 A.H., at that time she was 35. She was born 17 years before Nubuwwat. She died in 20 and ‘Umar led the funeral service. She was 53 at the time of her death.
Her house was used for extension for Holy Prophet (pbuh) mosque. She was the first to meet Holy Prophet (pbuh) in heaven.
She was pious and generous lady. She used to help poor’s.
Hazrat Jawariyah bint Haris:
She was a war captive and was distributed to another person but she did not want to go with him and she told this to Holy Prophet (pbuh). So he proposed her to marry him so he could pay ransom to him. Hazrat Jawariyah agreed and they married. As a result many war captives were set free. She died in age of 65 during reign of muawiya and buried in jannat-ul-baqi.
She was a woman of great learning and she quoted many traditions. She was a woman of religious mind and spent most of her time in prayers.
Hazrat Umm-e-Habibah:
She was daughter of Abu Sufyan. She was once widowed. She was married to Holy Prophet (pbuh) to save her from her father who was enemy of Islam. She died in the age of seventy three.
She narrated 65 traditions. She wanted to help besieged people when Hazrat Usman was besieged in 35A.H in his house but she couldn’t. She migrated to another for the sake of Islam and suffered many hardships.
She was a staunch believer in tenets of Islam. She was a devoted and loving wife of Holy Prophet (pbuh).
Hazrat Safiyah:
She was born in madinah and belonged to a Jewish tribe of banu nazir. She was divorced woman. She was captive of Khyber war. This made a great impact on the Jews, with the result that many accepted Islam. Safiyah died in 50 A.H, in the age of 60 and was buried in Jannat-ul-Baqi.
She wanted to help besieged people when Hazrat Usman was besieged in 35A.H in his house but she couldn’t. She has quoted a number of traditions.
She was a wise and intelligent woman. She was generous and kind hearted.
Hazrat Maimunah bint Haris:
She belonged to the tribe of Quraish. She was sister-in-law of Abbas bin Abdul Muttalib. She was once divorced and widowed. She married Holy Prophet (pbuh) in 7A.H. She died in 51A.H at the age of 73 and was buried in Jannat-ul-Baqi.
She was found of freeing slaves andof advising Muslim women. Holy Prophet (pbuh) called her a “symbol of goodness”. 46 traditions are quoted from her.
She was very pious and humble. She was also very learned.
Hazrat Maria Qibtia:
She came from a respectable and wealthy family. She was a present from the Chief of Egypt. She embraced Islam before reaching Madinah. Later Holy Prophet (pbuh) married her.She passed away 5 years after her son passed away and is buried in Jannat-ul –Baqi.
She gave birth to the Holy Prophet’s son, Ibrahim by which she rose in esteem and position among other wives. She was second lady after Hazrat Khadija to have son. She was respected by first two Khalifas of Islam and got pension.
She was pious and religious minded. She was a kindhearted and charitable woman.
1 – The pilgrim should enter ihraam on the eighth day of Dhu’l-Hijjah from Makkah or its environs within the sanctuary. When entering ihraam for Hajj he should do what he did when entering ihraam for ‘Umrah: ghusl (full ablution), putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah.
The Talbiyah for Hajj is the same as the Talbiyah for ‘Umrah, except that one should say here “Labbayka hajjan (Here I am for Hajj)” instead of “Labbayka ‘umratan (Here I am for ‘Umrah).” If he fears that some obstacle may prevent him from completing Hajj, he should stipulate a condition and say: “If something prevents me (from completing Hajj) I will exit ihraam at the point where I am prevented (from continuing).” If he is not afraid of any obstacle then he does not need to stipulate any condition.
2 – Then he should go to Mina and stay there overnight, and offer five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr.
3 – When the sun rises on the ninth day he should proceed to ‘Arafah and pray Zuhr and ‘Asr together there, shortened, at the time of Zuhr. Then he should strive in du’aa’, dhikr and prayers for forgiveness until the sun sets.
4 – When the sun sets, he should proceed to Muzdalifah and pray Maghrib and ‘Isha’ there when he arrives. Then he should stay there overnight until he prays Fajr, and remember Him and call upon Him until just before sunrise.
5 – Then he should move on to Mina to stone Jamrat al-‘Aqabah which is the last pillar that is closest to Makkah, throwing seven pebbles one after another, each one approximately the size of a date stone, saying takbeer (“Allaahu akbar”) with each throw.
6 – Then he should slaughter the hadiy (sacrificial animal), namely a sheep or one-seventh of a camel or one-seventh of a cow.
7 – Then he should shave his head if he is male; women should cut their hair but not shave it, taking off the length of a fingertip from all parts of their hair.
8 – Then he should go to Makkah and perform the tawaaf of Hajj.
9 – Then he should go back to Mina and stay there for those nights, namely the nights of the eleventh and twelfth of Dhu’l-Hijjah, and stone the three Jamaraat (stone pillars) after the sun has passed its zenith, throwing seven pebbles, one after another, at each, starting with the smallest pillar – which is the one that is furthest away from Makkah, then the middle pillar. He should recite du’aa’ after both, then he should stone Jamrat al-‘Aqabah, after which there is no du’aa’.
10 – When he has finished stoning the pillars on the twelfth of Dhu’l-Hijjah, if he wishes he may hasten and leave Mina, and if he wishes he may delay (his departure) and stay there on the night of the thirteenth and stone the three Jamaraat after the sun passes its zenith. It is better to delay and stay longer, but it is not obligatory unless the sun sets on the twelfth and one is still in Mina, in which case it becomes obligatory to stay until one stones the three jamaraat after the sun passes its zenith. But if the sun sets on the twelfth day and a person is still in Mina but not by choice, such as if he had packed his bags and got into the bus or truck, but was delayed because of overcrowding and traffic jams, then he does not have to stay, because his staying until after sunset was involuntary.
11 – Once those days are over and the pilgrim wants to leave, he must not leave until he has performed the farewell tawaaf, going around the Ka’bah seven times. Women who are menstruating or bleeding following childbirth d o not have to do this farewell tawaaf.
12 – If the pilgrim is performing a voluntary Hajj on behalf of another person, whether a relative or otherwise, then he has to have done Hajj for himself before that. There is no difference in the way he performs Hajj apart from the intention, i.e., he should form the intention of performing this Hajj on behalf of that person, mentioning him by name in the Talbiyah and saying, “Labbayk ‘an [fulaan] (Here I am on behalf of [So and so]).” Then when he says du’aa’ during the rituals he should pray for himself and for the person on whose behalf he is performing Hajj.
With regard to the types of Hajj, there are three: tamattu’, qiraan and ifraad.
Tamattu’ is when the pilgrim enters ihraam for ‘Umrah during the months of Hajj (which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah) and performs ‘Umrah and exits ihraam, then he enters ihraam again for Hajj from Makkah or its environs on the day of al-Tarwiyah (the eighth day of Dhu’l-Hijjah) in the same year as his ‘Umrah.
Qiraan is when the pilgrim enters ihraam for ‘Umrah and Hajj together, and does not exit ihraam until the day of Sacrifice, or he enters ihraam for ‘Umrah then includes Hajj with it before he starts his tawaaf.
Ifraad is when the pilgrim enters ihraam for Hajj from the meeqaat or from Makkah if he resides there or in a place that is closer than the meeqaat, and remains in ihraam until the Day of Sacrifice if he has a hadiy with him. If he does not have a hadiy with him, it is prescribed for him to cancel his Hajj and make it ‘Umrah, so he should perform tawaaf and saa’i, then cut his hair and exit ihraam, as the Prophet (peace and blessings of Allaah be upon him) told those who entered ihraam for Hajj but did not have a hadiy with them to do. This applies to the pilgrim doing qiraan, if he does not have a hadiy with him; it is prescribed for him to cancel his qiraan and make it ‘Umrah, for the reason mentioned.
The best kind of Hajj is tamattu’ for the one who has not brought a hadiy with him, because the Prophet (peace and blessings of Allaah be upon him) told his companions to do that and insisted that they should do that.
·Ali accepted the caliphate very reluctantly. Usman’s murder and the events surrounding it were a symptom, and also became a cause, of civil strife on a large scale. Ali felt that the tragic situation was mainly due to inept governors. He therefore dismissed all the governors who had been appointed by Usman and appointed new ones. All the governors excepting Muawiya, the governor of Syria, submitted to his orders. Muawiya declined to obey until Usman’s blood was avenged.
·The Prophet's widow 'Aaishah also took the position that Ali should first bring the murderers to trial. Due to the chaotic conditions during the last days of Usman it was very difficult to establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully proved. Thus a battle between the army of Ali and the supporters of 'Aaishah took place. 'Aaishah later realized her error of judgment and never forgave herself for it.
·The situation in Hijaz (the part of Arabia in which Mecca and Medina are located) became so troubled that Ali moved his capital to Iraq. Muawiya now openly rebelled against Ali and a fierce battle was fought between their armies. This battle was inconclusive, and Ali had to accept the de facto government of Muawiya in Syria.
·However, even though the era of Ali's caliphate was marred by civil strife, he nevertheless introduced a number of reforms, particularly in the levying and collecting of revenues.
·It was the fortieth year of Hijra. A fanatical group called Kharijites, consisting of people who had broken away from Ali due to his compromise with Muawiya, claimed that neither Ali, the Caliph, nor Muawiya, the ruler of Syria, nor Amr bin al-Aas, the ruler of Egypt, were worthy of rule. In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live without any ruler over them except God. They vowed to kill all three rulers, and assassins were dispatched in three directions.
·The assassins who were deputed to kill Muawiya and Amr did not succeed and were captured and executed, but Ibn-e-Muljim, the assassin who was commissioned to kill Ali, accomplished his task. One morning when Ali was absorbed in prayer in a mosque, Ibn-e-Muljim stabbed him with a poisoned sword. On the 20th of Ramadan, 40 A.H. died the last of the Rightly Guided Caliphs of Islam. May God Most High be pleased with them and grant to them His eternal reward.
Conclusion
With the death of Ali, the first and most notable phase in the history of Muslim peoples came to an end. All through this period it had been the Book of God and the practices of His Messenger - that is, the Qur'an and the Sunnah - which had guided the leaders and the led, set the standards of their moral conduct and inspired their actions. It was the time when the ruler and the ruled, the rich and the poor, the powerful and the weak, were uniformly subject to the Divine Law. It was an epoch of freedom and equality, of God-consciousness and humility, of social justice which recognized no privileges, and of an impartial law which accepted no pressure groups or vested interests.
After Ali, Muawiya assumed the caliphate and thereafter the caliphate became hereditary, passing from one king to another.
Some important points of the Khilafat of Hazrat Ali
The revolt in Ali army
The exhortations of Ali had no effect. About 20,000 men of Iraq let by Zaid b Hasan, and Mustur bin Fidki openly revolted and laid down their arms. The rebels approached Ali, and calling him no longer their Caliph, but simply Ali, declared "Ali you are appealing to the sword, and they are appealing to the Quran. Let the issue of the caliphate be deferred to the judgment of God's Book". They adopted a hostile attitude, and warned Ali that if he did not submit to their demand, he would meet the same fate as had befallen his predecessor, Usman.
Heartbroken at the treachery of his men, Ali exclaimed with great grief, "Alas, you are deserting me at the critical time of need. Go and join the Syrian coalition against God and His Apostle." The rebels did not rest content with their own revolt. A large section of the army under Ashtar was still fighting, and they were having an upper hand. The rebels demanded that orders should be issued recalling Ashtar from the battlefield. The rebels went to the extent of reproaching Ali. He was accused of being an accomplice in the murder of Usman. He was accused of fighting against the Syrians to quench his thirst for self-aggrandizement. Ali threatened them with grave consequences and they threatened him in turn. The pressure of the rebels increased and Ali feeling helpless had to recall Ashtar from the front. Ashtar returned reluctantly. Ashtar upbraided them as traitors, hypocrites and villains. In return they reviled him. Because of this revolt in his army, Ali had to suspend action against the Syrians, and thus the victory which was in immediate sight, evaded him. Henceforward misfortune was to stalk the steps of Ali.
The accounts of what happened at Siffin which have come down to us give no clue as to what was the cause of rebellion against Ali when victory was almost in sight. It is not plausible that this sudden development took place at the display of the leaves of the Holy Quran on their lances by the Syrians. Obviously it was the culmination of some deep set conspiracy. The exact extent of such conspiracy remains a mystery, but it appears that the treachery of most of the army chiefs of Ali was because of the bribery by Muawiyah. The army that Ali had brought to Siffin was more a motley crowd than a disciplined force, and this lack of discipline was its greatest weakness. It also appears that there was a good deal of jealousy among the Generals of the army of Ali. When Ali appointed Ashas as a General his appointment was opposed by Malik Ashtar who was the Commander-in-Chief of the forces of Ali, and these differences between the two Generals persisted during the course of the war. Ali believed in the truth of his cause to such an extent that he did not sponsor any propaganda to support such cause. On the other hand Muawiyah was a past master in making propaganda, and in this respect he outwitted Ali.
The arbitration decision came as a great shock to Ali. Ali had hoped that as the umpires were to take the decision in accordance with the injunctions of the Holy Quran, they would act with a due sense of justice and fair play. The decision that was taken was neither just nor fair. It was taken in the spirit of the old Arab traditions of the age of Ignorance and was repugnant to Islamic values. The umpires were supposed to judge the relative merits of Ali and Muawiyah in the light of Islamic values and then choose one out of the two. The umpires did nothing of the sort. Abu Musa the umpire of Ali had some bias against Ali because Ali had deposed him from the governorship of Kufa, and hence wittingly or unwittingly he acted against the interests of Ali. Ali had been duly elected as the Caliph by the authorized electorate and Abu Musa had no authority to depose Ali. 'Amr b Al-6Aas the umpire of Muawiyah was a clever man, and taking advantage of the weakness in the stand of Abu Musa, he manipulated victory for Muawiyah. Ali could not accept the decision, and the only option left with him was to renew the war against Muawiyah who had manipulated to win power through underhand means. Ali accordingly gave call for arms and exhorted the people to join the war for the vindication of the truth and the suppression of falsehood. The people responded enthusiastically to the call, and soon an army of 65,000 strong was assembled.
After the Battle of Siffin the Kharijites had separated from the community and camped at Harura a few miles from Kufa. Their stand was that Ali had made a mistake in accepting the arbitration of men Ali was asked by them to lead them to war against Muawiyah. Ali had tried to conciliate them, and assured of them that he would lead them to war in case the decision of the umpires was against the injunctions of Islam. Some sort of conciliation was brought about between Ali and the Kharijites, and most of the Kharijites returned to Kufa. The Kharijites were a restive and over sensitive people of the extremist type. The Kharijites slipped from Kufa one by one, established a settlement at Nahrawan, a few miles to the east of the Tigris near Madain. The Kharijites from Basra and elsewhere in Iraq also migrated to Nahrawan Here the Kharijites gathered in strength. They elected an Amir of their own. They were very meticulous in observing prayers and following other injunctions of Islam. They aspired to live sinless lives. They declared that they were not interested in the affairs of this world, and that they had sold their lives to win paradise in the next world. Where a Kharijite picked up a date under a date tree and ate it he subsequently cut his right hand himself on the ground that the eating of the date without purchasing it from the owner amounted to a theft. On the other hand when any Muslim indulged in any controversy with them, they invariably killed him. They held that no one except themselves was a Muslim, and it devolved on them to get rid of such people who did not agree with them. They let loose a reign of terror in the countryside and created a problem of law and order for the administration. When the Kharijites of Basra migrated to Nahrawan they met in the way some Muslims including Abdullah the son of an eminent companion Khabab. The Kharijites killed him as well as the woman who accompanied him.
