IGCSE Islamic Studies Past Paper 2068 PDF

IGCSE ISLAMIC STUDIES 2068 Islamic Studies Syllabus For SC (2068 / 1) Paper 1 By Mr. Pahary S. M. Y (Educator Islamic Studies)  Islamic Studies Syllabus for SC (2068 / 1)...

IGCSE ISLAMIC STUDIES 2068 Islamic Studies Syllabus For SC (2068 / 1) Paper 1 By Mr. Pahary S. M. Y (Educator Islamic Studies)  Islamic Studies Syllabus for SC (2068 / 1) Table of Content Chapters Pages Paper 1 Section A Pre Islamic Arabia 3 Paper 1 Section B Life Of Prophet Muhammad (s) 10 Paper 1 Section C Texts From The Qur‘an 35 Texts From Hadith 42 Mr Pahary Islamic Studies (2068 / 1) Page 2 Paper 1 Section A Pre-Islamic Arabia Known as the age of Jahiliyyah, Ayyam ul Jahiliyyah, the darkest period of history, pre Islamic arabia is the period ranging after the elevation of prophet Isa (as) to the heaven till the spreading of Islam by the prophet Muhammad (s) at the age of 40. It was a period where the people were deeply rooted in all kinds of sins as they were not interested to follow the divine books revealed centuries back. It was a period where there was the need of the coming a messenger in the name of Hazrat (or Hadrat – Eminence and high personality) Muhammad (s) Social Conditions Of Pre Islamic Arabia Describe the social conditions of the Arabs during the Age of Ignorance. Pre Islamic Arabia was the period before the coming of Islam in Arabia. It was also named as Jahiliyyah period and the Arabs were deeply rooted in sins and immoralities. It is also important to say that they had some qualities as well. The first point is that the social structure within the nomadic life of the Arabs in the desert placed great importance to loyalty within the clan or the tribe. The leader was respected. The individuals could not survive in the desert and as such the well-being of group and tribe was paramount. There were the acceptable social norms which revolved around what was acceptable to the group. Something may be accepted in a group and the same thing may not in another group. Secondly, due to these differences there was constant warfare between tribes for revenge and superiority and that went on for generations. There was no sense of national identity and there was inter-tribal feuds and vendetta. Thirdly, the leader or Shaikh was chosen on the egalitarian system. The shaikh took care of the weaker members of the tribe. His social standing depended on his justice and on raids to capture camels, cattle or goods of neighbouring tribes. Fourthly, the nomadic Arabs evolved a chivalric code (muruwah) giving meaning to their lives within the clan or tribe. This would mean glorifying courage, patience, endurance, hospitality and generosity. They would be being generous with the little they had and that was very important. Fifthly, there were also the settlers in towns like in Mecca and Ta‘if. They followed commercial ethos to survive, though they still maintained the tribal allegiances. The main chiefs were the city dwellers. Sixthly, there were common vices of drinking and gambling more prevalent here and that led to debt. In this way usury was common. Seventhly, men were considered as the supreme leaders. They could decide on whatever they wanted as long as women didn‘t interfere. Men treated their women as commodities known as chattels to pay debts. There were unchecked polygamy and polyandry and they were rampant. Eighthly, women and girls had no status and no human or legal right in their family lives and in the society. It was the men who would decide. The men would prefer to have male offspring as the latter would grow to be fighters and would have the chance to become a leader. As such there was female infanticide. Ninthly, there were many sins like prostitution, adultery, fornication, theft, highway robbery and kidnapping among others. However, the settlers in towns of Mecca followed commercial ethos to survive and made agreements with the Bedouins not to attack the trade caravans especially during season of fairs. Tenthly, there was the relation of slaves and masters. The lives of the slaves depended on the masters. They were ill-treated by the bad masters. They had no right in the society and were bought and sold at will. Mr Pahary Islamic Studies (2068 / 1) Page 3  1. Explain the significance of the change in social conditions with the coming of Islam. 2. How did the prophet change them? After the coming of the prophet (s.a.w) among the Arabs and the ashab, there was a slow but inevitable change in the acceptance of Islam in all aspects of life. Firstly, the Arabs were used to tribal equality in many spheres of their life and this equality characterised the life of the Prophet and the spirit of early Muslims. This led to the idea of brotherhood in Madina and towards the whole Muslim community and hence there was more cohesion. Secondly, the Prophet Muhammad (s.a.w) gave importance to all individuals regardless of who they were or in which tribes they are or which lineage. What was important is to be a Muslim in the Ummah of the prophet (s.a.w). Thirdly, the religion of Islam incorporated the ideals of courage, patience, endurance which became universal loyalties to Allah and other Muslims. Fourthly, in cases of retribution individualism was fostered and the relatives of a dead man could punish only his murderer not any member of tribe which had previously resulted in prolonged inter-tribal warfare. Fifthly, the institution of marriage was taken seriously. The consent of the woman was vital. The prophet introduced the contract which must be made and the dowry was to be given. Men were limited to only four wives in marriage. Sixthly, thus women in general and wives in particular got status. They were respected and had a voice. They were free to voice out their opinions and they had a say in the society. Seventhly, women were allowed to divorce and were given rights of inheritance from their fathers and their husbands. Eighthly, Education became obligatory on everyone and educating girls was commended by the Prophet as a way to Paradise. Ninthly, the system of usury was forbidden to prevent monetary exploitation of the weak. It was a tool of oppression and a means to unjustly take others‘ money. As such the institution of zakat was made a pillar of Islam. It was obligatory and the prophet encouraged to charity. Tenthly, vices of drinking, gambling and prostitution were banned. Many thieves became custodians of money through the prophet. The long prevalent slavery was discouraged and there was reward from Allah for freeing of slaves. As many slaves were freed by the ashab like Hazrat Abu Bakr. Economic Conditions Of Pre Islamic Arabia Describe the economic system in Arabia before Islam. Pre Islamic Arabia also known as the Jahiliyyah period lasted for approximately 6 centuries from the elevation of prophet Isa till the spreading of Islam by the last prophet Muhammad (s.a.w). During that time the Arabs were divided into the city and the desert dwellers. The following will elaborate on the economy of the Arabs of that time. During that period the economy was divided into different aspects like agriculture, industries, markets, trade and different ways of funds. Firstly, on the agricultural sector, the land of Macca was not fertile and only dates were able to be cultivated. They were thus used locally by the local people. However, the land of Madina and Ta‘if was so much fertile that products like dates, grapes, barley, wheat, rice as such were cultivated. The produce was so beneficial that they were used both locally and for export. It is worth noted that the people of Ta‘if were experts in transplantation. Secondly, the city of Ta‘if was known as the industrial city where skins of dead animals like oxen, sheep, goats, camels and many others were transported there for treatment in various tanneries and then in industries for the production of bags, shoes, belts, luxuries and fantasies. They were thus sent to the different parts of the country and to different other countries as exported goods. Thirdly, there were three kinds of markets in the main cities of HIjaz. The ―common‖ market was used by each and every one. All Arabs had access therein and there was no discrimination. The ―slave‖ market was meant for the buying and selling of slaves and was occupied by the middle class and rich people. Access to such market was possible only if one was able to buy or sell slaves. The poor people were excluded. The ―aristocrat‖ market was meant Mr Pahary Islamic Studies (2068 / 1) Page 4 only for the rich where only luxuries were sold. Goods and services of high qualities were sold and offered there. All these markets were owned by the rich people of Macca but their employees or workers were from the middle or low class. They would work hard for only a little share of the profit. Fourthly, the rich Arabs would engage in business with different countries. They would trade with China for luxuries, Africa for crafts, Syria for carpet and India for spices. In return they would sell their dates, leather products, agricultural products and slaves to these countries. They would either engage in barter and monetary systems. The Bedouins would follow the same track if ever they had the means to do so. All these business trades would take place in caravans. The Arabs would also engage in the business of idols. They knew that during the month of Dhul Hijjah there would be many pilgrims who would come for the pilgrimage. They would carve different models of the 360 idols present in and around the sanctuary of the Ka‘bah. They would deal in such business. Fifthly, there were different ways the Arabs would fund their business and become richer and richer. Levies were imposed on anyone, such as travellers, foreigners and caravans for entering, staying and leaving the city of Macca. Another levy would be paid for catering for their animals and belongings. Bribes were common among them for ―progress‖. Any desire for favouritism would lead to bribes. High rate of interest was imposed on the borrowers. The lenders were mainly the chiefs of Macca or the Jews. Each year it would increase by one hundred per cent and at the end of the third year, beginning the fourth year, the properties of the borrower would become the properties of the lender, including wife and children. To what extent did the economic system change when people became Muslim? With the coming of Islam, many aspects from the economic field changed. The first point is that the prophet introduced the concept of halal and haram business. Profit made by the Muslims should be reasonable not to burden the clients and also not to incur loss. The percentage of profit should be regularly checked. At the same time he emphasised on controlled consumption with moderation. A second point was concerning the quality and weightage of products where the pre Islamic Arabs would indulge in plundering the clients with no good service. Cheating and dishonesty were discouraged. A third point was that the prophet crushed down all kinds of bribes, interest and illicit gains to bring income to the country. Interest was declared haram to both the takers and the givers. A fourth point can be the introduction of Zakaat, fitr, ushr and sadaqa among others as means to fund the Bait ul Maal (the public treasury) which would be used for the development of the city and the welfare of the people. The standard of living of the people was important for the prophet. A fifth point may be that the prophet encouraged the cultivation of different products by all members of his community. In that way, the Muslims would not be subjected to monopolies of any product. That was done to the Muslim individual‘s ability. That was why many Muslims were farmers or cultivators. Money was not spent for any useless purposes. In that the prophet introduced the system of wise spending as the Quran advised us to spend in His way but at to have a control over it. Another aspect was that the prophet eliminated all kinds of illicit of favoured markets. The aristocrat and slaves markets were banned and everyone was able to go in any market they would like. The prophet had a committee for to control the price of traders to avoid injustice and high price. A seventh point would be the introduction of regular check or surprised check by chosen members from the people. However, all the governors would meet the prophet at the end of each year to discuss the progress of their economic system with development and at the same time the problems encountered. Another point was that the prophet would allow tract of land to be cultivated like the one given to Wail bin Hajr. It can be done either by the owner or by another one on the basis of crop sharing. This encouraged people to become autonomous and launching their own business and trade. It can be also through lending of money without interest. A ninth point is that the prophet introduced a system of social security. The Islamic concept of social security originates from verses of the Qur‘an and the Ahadith which enjoin upon the believers of Islam to help their poor and needy brothers-in-faith who are unable to fulfil their basic human needs. Every person living in the Islamic state is entitled to these basic needs. The poor would be helped by the state on monthly basis with the basic needs. As such there would be lesser lower classes Mr Pahary Islamic Studies (2068 / 1) Page 5 and a reduction of thieves with an increase in the standard of living. A tenth point would be that the Islamic system of economics set by the prophet restricted the accumulation and keeping of luxury items and advised the Muslims to lead a simple life, not an extravagant one. Muslims should not be tempted with this luxuries world. It is based on the concept that every human being has the right to equal financial and social needs and these rights were protected by the prophet. Religious Conditions Of Pre Islamic Arabia Outline the religious beliefs and practices of the Arabs before Islam. The period of pre Islamic Arabia was before the coming of the prophet of Islam with his spreading of Islam. During that period the Arabs were pagans with different beliefs and practices. The following paragraphs will help us to understand more their beliefs and practices. Firstly, the Arabs were idol worshippers and they would pray to their different gods such as Laat, Uzza, Manat as goddesses and Hubal as their chief god. They would also pray Na‘ilah, Waad and Isaaf. Secondly, they would pay verbal homage to a supreme God known as Allah. As it is said in the Qur‘an that they knew about Allah but they took other gods as intercessors. Thirdly, they would worship things of nature like stones, trees, stars, sun and moon. If ever they noticed that a rock or stone was more shinning or attractive than what they were using, they would exchange it. Thus the new one would be considered as a god. Fourthly, they would believe in angels as daughters of Allah and they would worship them alongside with spirits of their ancestors. They would have their own personal deity at home. Fifthly, there were also the Christians who believed in prophet Isa as being god or son of god with his book as Injeel, the Jews who believed in prophet Musah with his book as Tawraat and the Zoroastricians, also called the Magians who believed in one uncreated god as Ahura Mazda without monasticism worshipping fire with their book known as Avesta. There was also the religion of Hanif who followed the prophet Ibrahim with his Suhuf and Allah as God. They were awaiting the prophet Muhammad to come. Sixthly, they were superstitious and they believed in soothsayers, astrologers, divination through arrows but they didn‘t believe in accountability in the afterlife. During the pre Islamic period, Macca was the religious centre ever since the Arab history began. It was dated since the time of the prophet Adam (as). The centre of Macca being the Ka‘bah was the vital part of worship with over 360 idols inside and all around in its sanctuary. A first religious practice would be that they would perform circumambulation of the Ka‘bah in state of nudity with the hands clapping and singing. Another practice was that they would observe the rites of pilgrimage and they would stay at ‗Arafat. They would dedicate their time to verbal homage to their gods and would try to be honest and sinless people. A third practice was through animal sacrifices. They would sacrifice cats, dogs, rats, monkeys, sheep and goats among others to satisfy their gods or to be protected from punishment from their gods. A forth practice would be in the form of human sacrifices. Young virgin girls would be sacrificed specially during the short periods of eclipse. The blood of the poor girls would be poured over the altar of their gods. They thought that this action would help them. A fifth practice could be from the Christians and the Jews who would join in their churches and temples reading the Injeel and the Tawraat respectively. They would join in the feasts of day of assumptions, all saints‘ day and baptism for the Christians and the day of Sabbath, the Passover and the day of atonement for the jews. A sixth practice would be from the Zoroastrician who placed great emphasis on purity and not defiling any of the elements of Ahura Mazda‘s creation. For that reason, traditionally, neither burial nor cremation was practiced by Zoroastrians. Instead, dead bodies were taken to a Tower of Silence and laid out under the sun, where vultures devoured them. Zoroastrian‘s places of worship are called Fire Temples. In them an eternal flame is kept burning with sandalwood and frankincense. The first fire to be lit upon an altar is said to have been brought down from heaven by Zoroaster with a rod. The Hanif used to take bath as Mr Pahary Islamic Studies (2068 / 1) Page 6 means of purification and would perform the tawaf of the ka‘bah, the sa‘i of mounts Safa and Marwa and the stop (wuquf) at ‗Arafat in a modest and moral way with cloth on. Which of these beliefs and practices did the Prophet Muhammad (s) adapt and include in Islam? With the coming of the prophet of Islam there had been many changes on the religious beliefs and practices. Firstly, the Prophet Muhammad (s) corrected the idea of monotheism that is to worship only one God, Allah. Pre Islamic Arabs were polytheists and idol worshippers. The prophet changed this belief. Secondly, the prophet instilled in them the belief in Allah, angels as His creatures, His books, His messengers, the day of Judgement and destiny. Before that they didn‘t believe in destiny and a day of judgement as day of accountability. They said that there was no afterlife. Thirdly, the prophet told people about reward of Paradise for good deeds like almsgiving, prayers and reward of Hell for morally depraved actions like female infanticide. They didn‘t believe in Jannah or Jahannam. Fourthly, the prophet made them realise that belief in the worship of spirits of the ancestors, considering them as intermediates, would never help them. Allah says that the gods that they worshipped would never help them. Fifthly, while they would believe in superstitious, soothsayers, astrologers and divination through arrows, the prophet explained to them that they didn‘t have the knowledge to know the future as the future lies in the hands of Allah. Astrologers don‘t have exact science. Among the various religious practices, the prophet reinstated the Ka‘bah as the symbolic house of Allah by getting rid of all idols. It was before that a place where shirk and superstitions were practiced. A second religious practice was the restoration of the circumambulation of the Ka‘bah as it was during the time of prophet Ibrahim. This included Arafat and Mina in pilgrimage. The wear of the Ihram was obligatory. Before Islam it was done in the state of nudity. Thirdly, the idea of sacrifices was corrected. While the Arabs used to perform human sacrifices, the prophet gave respect, honour and sacredness to life. According to Islam saving the life of a person is like saving the whole of humanity. Fourthly, the idea of considering things of nature as gods and of exchanging from time to time was replaced by Trust in Allah. The Arabs no more brought with them 3 stones on journeys and craving idols for buying and selling business. Fifthly, the idea of cells for the priest and their places of cult with statues of their gods as means of encouraging towards worship were replaced by the mosque and Qur‘anic texts or scriptures for inspiration. The prophet made links with Judaism and Christianity as they shared the same prophets and he reiterated Islam was a continuation of the same Message from Allah. Other religions were given the chance to join that reform. Describe the importance of Mecca to the Arabs before Islam. Above all, since the time of prophet Adam the Ka‘bah existed and attracted pilgrims from all over Arabia. It was a place of worship and business. Secondly, there were idols like Lat, Uzza, Manat and others in the sanctuary but that sanctuary of Allah was known as the biggest in the region with 360 idols in and around the Ka‘bah. Thirdly, it was important as it was controlled by different tribes, but now by Quraish and more precisely by the Prophet‘s tribe. That was a prestigious instance to hold and have the key of the Ka‘bah. Fourthly, Macca was important and popular due to the history behind the water Zamzam and with it also. After all water in the desert was vital and the settlement was based around the water source called Zamzam. Fifthly, Macca was important as a trading city. As agriculture was impossible, hence everyone involved in commerce through different markets for the poor, better off and the rich. It was situated on crossroads of trade routes, from Yemen to Syria, and Abyssinia to Iraq. Many traders carrying incense (frankincense), spices, ivory etc. Meccans also became traders themselves, travelling far and wide. Mr Pahary Islamic Studies (2068 / 1) Page 7  Sixthly, Macca was important as the leading Meccans were shrewd financiers. That made Macca the leading financial centre. They were the richest people in the area and could buy any service. Macca had rich idol worshippers and Hanif. Seventhly, Macca was a peaceful and secured area as the Quraish were not interested in constant tribal warfare. They remained neutral in conflicts. They thus developed ‗haram‘ with 20 mile radius of Ka‘bah where violence was forbidden. There were pacts made with tribes not to attack caravans during season of trade fairs. Eighthly, the Ka‘bah within Macca was the symbol of glory and status. The one being its custodian and the ones living in its vicinity was praised and honoured. The symbolic and spiritual benefits were important. The sanctity of Ka‘bah and pilgrimage to Mecca was essential to survival of Quraish. Ninthly, Macca was important for the Arabs as many prophets of the existing religions once in their lives went through Macca to spread Islam. It is also said that there are 70000 prophets who are buried in the sanctuary of the Ka‘bah. Tenthly, Macca was situated in an isolated area. The isolation of Mecca gave the Arabs control of their own activities where there was no outside power was interested in them. As such the Quraish ruled the country. Tribal And Political Conditions Of Pre Islamic Arabia Describe the structure of the tribal system in Arabia before Islam. The period of pre Islamic Arabia lasted for approximately 6 centuries from the elevation of prophet Isa till the spreading of Islam by the last prophet Muhammad (s.a.w). During that time the Arabs were divided into the city and the desert dwellers. The following will elaborate on the tribal system. As mentioned, the Bedouin Arabs lived as nomads in tribal groups. In fact a group of families made a clan and a group of clans made a bribe. There were many tribes at that time and each had its own rules and regulations. What could be prohibited in one tribe could be well allowed in another tribe. Secondly, due to the varieties of tribes with different concepts, they were constantly at war with each other over scarce resources. These fights would last for generations in a more dramatic and drastic way. Only a few small settled communities such as in Mecca and Ta‘if relied on trade and religion where the caving of idols became a business. Thirdly, these tribes were formed on basis of blood and kinship. This evolved into a tribal chivalric code of honour known as ―muruwah‖. This gave meaning to their lives and encouraged towards courage, avenging wrongs, patience, endurance, hospitality and generosity above all. Fourthly, the shaikh (chief or leader) was selected by council of elders as best person for job, regardless of parentage or privilege though his tribe should be famous. He should be known through his intellect, maturity, courage, authority, administration, fluency in language and business. Fifthly, the shaikh was ultimate authority controlling over his people and administrative affairs. He was also to protect the tribe. The shaikh was the judge in disputes and he was to distribute possessions and goods equally. He also took care of weaker members. Sixthly, the sense of patriotism was strictly tribal. Everything was subordinate to the interest of the group not to say that they neglected the individuality of a person. Seventhly, pre Islamic Arabs were known for their poetry and their poets sang glories of the tribe, of their heroes of war, of their leaders but rarely of their gods. There were poem competitions held at the Ukaz or Ukaiz market on annual basis. The winner would be given much wealth and status in the society. He would be considered as a leader. Eighthly, each member was fully protected and only the shaikh/tribe could ensure personal survival in difficult times where there was no room for individualism. Each tribe had to avenge the death of a single member, hence feuds went on for generations. It was a cycle of violence. Ninthly, there was so much competition among these tribes that the balance of power depended on raids to capture camels, cattle or goods; turnover of wealth and fortune was part of tribal existence. Only the strong would survive and the weak were exploited, hence position of women and female babies at risk. The tenth point was that the Bedouins would join together in a meeting in order to take decisions for the benefit of the people. They Mr Pahary Islamic Studies (2068 / 1) Page 8 would protect their interest but if ever a member got married with another member of another tribe, then both would be rejected from the 2 tribes. To what extent did tribal attitudes change when people became Muslim? With the coming of Islam, many aspects from different fields changed. The first point is that tribal loyalties remained strong but overshadowed by ideals of Islam. They were loyal to their fallible leaders but now they were loyal to Allah and His prophet (s.a.w). It was slow but inevitable as the message of equality in Islam spread and Muslims grew in number. The second point is that Islam incorporated the best of muruwah but extended it to include all Muslims rather than just tribe. Each member was to endeavour himself to a moral code of conduct and patriotism with the idea of helping his neighbour. The third aspect was that the Arabs were used to tribal egalitarianism in selection of shaikh where weaknesses could be found specially when it came to choosing a leader based on his reputation. The idea of selection or rather election characterised the life of the Prophet and the spirit of early Muslims but with divine help. The fourth point was that Prophet Muhammad (s.a.w) gave importance to all individuals regardless of who they were or what were their tribe or lineage. Being a member of ummah became more important than tribal membership. The idea of being in a Jama‘ah and congregation was more important. The fifth point was seen in the idea of Allah being the Judge. The Arabs had the notion of vendetta where there would be inter tribal wars lasting for over generations. The prophet stopped it and brought their faith and fate in the hands of Allah. A sixth idea can be seen in poems being written. The Arabs used to have poems competition annually as a custom among tribes. Some poems were banned but others for the praise of Allah and His prophet were allowed and encouraged. Another aspect which was changed by the prophet was in marriage. There was no intertribal marriage. The prophet stopped that practice and allowed marriage between any male and female Muslim member of his community. Eighthly, though the Bedouins were perseverant, patient and hard working people, many of the tribes were engaged in looting the cultivation of the city dwellers. The prophet encouraged them with the perseverance but prohibited them from looting. He rather encouraged them to earn a halal living. Ninthly, the Bedouins of the tribes would engage in rearing of sheep and goats among others and would deal in the business of buying and selling or barter system. The prophet continued the practice but with a sense of equity, justice, fairness and halal dealing. Tenthly, the tribes would deal in polytheism and idol worshipping. They would have different gods for different purposes. The prophet changed their situations to adopting monotheism that is the worshipping of only one god, Allah. There had been many adapted and adopted concepts as well as many changes through the coming of the prophet within a tribal system. These were done as blessings for the whole of Mankind, Muslims and non Muslims. Mr Pahary Islamic Studies (2068 / 1) Page 9 Paper 1 Section B Life Of Prophet Muhammad (s.a.w) Life Before Prophethood Year 570 CE – 610 CE Write an outline of the life of the Prophet Muhammad up to the time of the first revelation. The holy prophet Muhammad (s.a.w) was born in Mecca in the year 570 CE on the 12 th of Rabi‘ul Awwal in the Year of the Elephant. His father who was named Abdullah died 6 months before the birth of the prophet. He was thus a posthumous child. His mother Amina later on died when he was 6 years old. At the birth of the prophet, he was nursed by a foster mother Halimah Sa‘diyyah in the desert at a place known as Juraanah. There was the famous incident of the opening of his chest by angle Jibril (as). He spent 4 years there and when he was brought back to his mother there was a period of drought. Halimah wanted to keep the child with her for another 2 years. So at the age of 6 he returned to his mother Amina at Macca. He had grown so much and was so loved by his mother that they were to madina (known as Yasrib beforehand) accompanied by Umm Aiman. He visited the families of his mother, the grave of his father and learned how to swim in a pool there. After one month, on their way back to Macca, his mother died at Al Abwa. He was carried by Umm Aiman all the way till Macca. He was thus brought up by his grandfather Abdul Muttalib till the age of 8 or 9 and after his death the prophet was taken in charge by his uncle Abu Talib who was a merchant. He would accompany his uncle on his journeys abroad for business and would help as a little shepherd. In the year 580 CE when he was 10 years of age, there was the Harb-al-Fijar (the sacrilegious war during sacred months) which lasted for 10 years till 590 CE. He would participate in helping the wounded, those thirsty and would pick up all arrows to give to his uncle on the battle field. At the age of 12 he went on a journey to Syria with Abu Talib and met a Christian monk Bahira who prophesied that he would become a prophet of Allah. They then returned to Macca. From the age of 12 till 20 he led a life of shepherd and he obtained business experience. He created Half-ul-Fuzul at the age of 15 to help the poor as he was disgusted by the society. He loved life of solitude for reflection and pondering on Allah. Due to his great business fame and ability, he received a business Proposal from Bibi Khadijah (r.a) in the year 595 at the age of 25. Maysarah accompanied him to Syria to discover his secrets. It was a fruitful business with much profit. During one night Khadijah dreamed of moon entering her room. She was unaware of the meaning. She went to Waraqa bin Naufal – a Hanif and her cousin. Bibi Khadijah sent a marriage proposal and the prophet (s.a.w) accepted. It was a successful marriage with 4 daughters (Zaynab, Ruqayyah, Umm Kulthum and Faatima) and 2 sons (Qasim and Abdullah). In the year 605 the valley of Ka‘bah was flooded by rain and the Arabs rebuilt the Ka‘bah. The holy prophet (s.a.w) solved the problem of the placement of the black stone. He was disgusted with Life of Arabs and he retreated times and often in the desert and the cave of Hira. It was then that one night during the month of Ramadhan, Hazrat Jibril (as) brought the first five verses of Surah Al ‗Alaq. When Hazrat Jibril (as) came to him, he was in his original form with wings and he asked the prophet (s.a.w) to read. But the prophet (s.a.w) replied that he was not among the readers. Hazrat Jibril asked him a second time but with the same answer. The third time Hazrat Jibril seized him and asked him to ―Read in the name of your Lord who created. Created Insaan from a clot of blood. Read and your Lord is the most bountiful. Who taught with the pen. Taught Man that which he knew not.‖ Mr Pahary Islamic Studies (2068 / 1) Page 10 Explain why he was given the title of As Swadiq (the Truthful) and Al Amin (the Trustworthy). The prophet (s.a.w) was known for As Swadiq, the Truthful for many reasons. He had never lied in his life since his childhood. That was proved on the mount of Safa when people accepted him as such. He never accused anyone making false allegation or defamation. He was always Just towards the poor and the low class doing everything to help them. He was always consistent in decision based on justice. He was always genuine towards people without any hidden agenda. He would always be honest towards them. He was always right to the point irrespective of rich influence. He never engaged in sins and any frivolity of the society. He would always be far from these things. He was known to be virtuous and pious and at the same time thoughtful towards others. He worked to promote justice and peace. The holy prophet (s.a.w) was known as Al Ameen, the trustworthy for different reasons. The simple fact that at the time of business and pilgrimage people entrusted their belongings to him proved that they had trust in him. They entrusted business contract to him. All his clients of both local and abroad had full trust in him and would always like to buy and trade with him. He would never engage in bribes and interest and for his own morality he would never engage in conspiracies and kidnappings. Hazrat Bibi Khadijah employed him for a business trip and later on got married to him and that was a sign that he was pure and trustworthy as Bibi Khadijah though had many proposals didn‘t accept anyone of them except that of the prophet. He was so much trusted that he was considered as the arbiter in the dispute of placing the stone. He never got involved in highway robbery, theft or any kind of crime. He worked to promote justice and peace as part of the treaty called Half ul Fuzul. Problems Faced In Macca Life Of Muhammad – Wahy – Revelation Year 610 CE Outline the Prophet’s first experience of revelation. The holy prophet Muhammad (s.a.w) was the last of prophets sent to guide Mankind. There was a period of his life when he was disgusted of the society and he wanted to evade that environment. He thus started to retire himself in the cave of Hira and in the desert. So one day as he used to spend time meditating especially during month of Ramadan on topics like Allah and the hereafter the first wahy was sent upon him. At that moment he was in cave of Hira, in the hill called Jabal Nur. The event was recorded as Hazrat Jibril [Gabriel] appeared to him in his real form with wings to bestow revelation upon him. He would hear his name everywhere till he saw Hazrat Jibril. The latter told the prophet to utter ‗Recite/or Read‘. The response from the Prophet was ‗I am not a reciter‘ (‫ئ‬ َ ٍ ‫َار‬ ِ ‫( ) َما أنَا ِبق‬swahih muslim 160, Swahih Bukhariy 3). Hazrat Jibril did the same again but with the same answer from the prophet (s.a.w). However, on the third time the angel squeezed him and said ‗Recite in the name of your Lord who created. Created man from a clot of blood. Recite and your Lord is Most Bountiful, He who has taught by the pen, taught man what he knew not‘. These were the first 5 verses of surah 96 Al Alaq which were revealed upon him. The Prophet was so shocked as it was the first time that he had such experience that he fled the cave. However, he was destined to be a prophet. So, wherever he looked he saw the angel and would hear a voice saying: ‗O Muhammad, you are the Messenger of God and I am Jibril‘. He got home shaking with fear but excitedly happy and asked his wife Hazrat Bibi Khadijah to cover him. He told her what did happen and the latter reassured him that he was a good person and no harm would touch him. Hazrat Bibi Khadijah (r.a) went to tell her cousin Waraqah bin Nawfal who was learned in the scriptures. He reassured the prophet and told him that ‗Muhammad is the prophet of his people…‘. That was the beginning of 23 years of Wahy. Mr Pahary Islamic Studies (2068 / 1) Page 11  Year 613 CE The Prophet’s first public proclamation at Safa; At the age of 40, the holy prophet (s.a.w) was given the first wahy by Allah through the angel Jibril (as). It was the first 5 verses of surah al ‗Alaq. He spread this message throughout his closest relatives and friends. It was only after 3 years that revelation was received by the Prophet to make the message of Islam public. This is mentioned in the Qur‘an as to ‗Declare openly to them what thou are commanded and turn away from the pagans‘ [15:94]. Following the order of Allah, the prophet moved to the mount Safa and called out to people of Mecca to assemble. He therefore addressed his family and all those present there. He started by asking them if he told them of an army coming behind the hill to attack Macca would they believe him. All of them replied that they trusted him as he had never lied. Thereafter he told them of Allah being One and they should believe in Him and he would be witness for them on the last day. The Meccans had never known him to lie [As Sadiq and Al Amin] but still they did not believe in him. Abu Lahab [his uncle] condemned him saying and questioning him as ‗Did you call us for this?‘. All turned away in anger saying he had gone mad. However to console the prophet verses were revealed later on through the surah Al Masad where Allah condemned Abu Lahab. This address of the prophet (s.a.w) was important At the outset due to the fact that he was a prophet obeying the order of Allah. He addressed people in obedience to Allah‘s command and it was done now in the open. Whether people would accept the message or not the prophet had done his duty. Moreover, this was a clear public statement of the fundamental beliefs of Islam delivered to the Quraish. At the outset, the Quraish were idol worshippers and polytheist people. The message was targeted towards the core belief of the Maccan and it dealt with monotheism, the worshipping of one god alone. Furthermore, since the time of Hazrat Isa (as), the Islamic message was not made openly. With this order from Allah, the prophet took his message to a wider audience including both his relatives, families, friends, neighbours and strangers. Fourthly, this was the first step made by the prophet (s.a.w) towards the Maccan and as such it was the first stage of his rejection by these people. This means that the task entrusted by Allah to the prophet would not be an easy job where there would be rejections as well as persecutions upon his own body and those following him. Furthermore, this refusal was an indication that the prophet should not lose hope and later on it was seen that Islam became attractive where there were both those who converted to Islam and those who continued their persecutions. Why did the Prophet’s early revelations cause the Meccans to oppose him? The holy prophet (s.a.w) went to the foot of mount Safa to declare his prophethood to the people of Macca but there had been oppositions for different reasons. At the outset, the Meccan society was class-conscious and was polarised between powerful rich and weak. Quraish thought only of themselves and the fact of abandoning the muruwah values didn‘t like what they heard from the Prophet. In addition, though Meccans had respected Muhammad as al Amin till now; he was an ordinary man not credited with any miracles like those of Musah (as) or Jesus. The Quraish could not believe a prophet would come from lowly stock. They wanted someone more superior. Moreover, the message of Islam [monotheism] and its teachings went completely against religion of their forefathers. Accepting the prophet (s.a.w) would mean rejecting all their values, concepts and ideologies. Furthermore, the revelations that Prophet Muhammad was conveying from Allah were of equality (no advantage of being rich), of justice and a ‗day of reckoning‘ [Day of Judgement], when all would be faced with their worldly actions and be accountable. That state displeased the Quraish. Additionally, the Quraish had the prestigious position of being the custodians of the Ka‘ba with all its idols. That brought them a good economic position for Meccans to be in. However, the message of Islam was of [an invisible] Allah. They had never seen Allah and were adamant in their religions and faith. The Quraish felt their way of life and importance threatened by growing number of Muslims and as such they Mr Pahary Islamic Studies (2068 / 1) Page 12 persecuted the Muslims. Another viewpoint was that the Quraish were offended by the action of prostrating for prayer done by Muslims. They didn‘t like to see Muslims in prayers. Prayer and revelations gave strength to Muslims, many of whom were the weak in society [e.g. women] and slaves. Life Of Muhammad (s.a.w) – Persecutions Year 614 CE onwards Describe the opposition faced by Prophet Muhammad and the early Muslims in Mecca after his call to prophethood. At the age of 40 when the prophet started to spread Islam, there was practically no one to accept him. The Quraish thought that he would stop but they should give him some time. However, when the prophet would not stop, the Quraish were angry at preaching by Prophet Muhammad. They decided then to harass, jeer and insult him at every opportunity. People used to say that he was a man ‗possessed‘. The wife of Abu Lahab used to throw thorns and dirt on him and in his way and the Quraish tried to choke him while he was praying. He was called a liar at the Safa gathering. In order to show their anger, Abu Lahab forced his 2 sons to divorce their wives, the Prophet‘s daughters. But there was nothing to be done. The Quraish couldn‘t do more because of the protection of his uncle Abu Talib. The Quraish sent Abu Twalib to convince the prophet to stop but instead he told his uncle that he would never abandon his religion. He offered him bribes of wealth, power and marriage to stop him preaching. The Quraish went up to torturing the weaker Muslims who had no social standing e.g. Bilal. They also killed others like Harith and Sumayya. There are other ashab like Usman bin Affan who was beaten by his uncle for becoming a Muslim. There were social and economic boycott on the Prophet‘s clan (Banu Hashim) for 3 years in Shib Abu Talib. The life of Muslims became unbearable, and as such some migrated to Abyssinia. But eventually the Quraish planned to kill the Prophet (s.a.w). What were the reasons for this opposition from the Quraish? There were many reasons why the Quraish persecuted the prophet (s.a.w). At the outset, it must be noted that the Quraish were the custodians of the Ka‘ba and if they would accept Islam that would mean that they would lose the Ka‘ba. They would not take advantage of all the facilities obtained there. Moreover, they thought that if their religion collapsed, their wealth would disappear and for them it was impossible to live without luxuries. They knew that wealth and money meant a lot for their luxurious lives. Added to the above point, they were not prepared to believe in accountability on the Day of Judgement or an afterlife. They were deeply rooted in their religion and that of their forefathers. Another point, they did not recognise Allah as One. For them the God of the prophet (s.a.w) is alien to them and they did not want to leave theirs. Changing of god was something sacred and impossible. Additionally, they thought the Prophet was claiming leadership over them. That was their misconception as the prophet was not interested in this worldly affair and luxuries. Sixthly, the Quraish thought much about their importance and prestige would disappear with the acceptance of the prophet (s.a.w). The society was class-conscious and was not prepared to lose their position. Worldly status was important to them. Another aspect, the Prophet called for equality and brotherhood and this would mean that the early converts who were slaves and people from humble backgrounds would be on the same footing. They were not ready to accept that change. Moreover, the Prophet preached a code conduct which was based on morality and where all social vices of adultery, drinking, polygamy among others were declared evil. However, these contributed in their revenue. The Quraish did not want to change their ways. Furthermore, they brought excuses not to accept the prophet. They said that a prophet would be an angel who could perform miracles but not a human. In fact they did not want to be under the control of anyone except under their own whims and caprices. After all they found it difficult to believe a prophet would be a poor person and an orphan. In addition, there was a Mr Pahary Islamic Studies (2068 / 1) Page 13 feeling of anger and fright when more people were becoming Muslim. They were afraid of losing their position, status, wealth etc… and did not want any more people to accept Islam. As such there were both physical and psychological persecutions. What lessons do Muslims learn from Prophet Muhammad’s behaviour and attitude during those times of difficulty? Throughout the whole Maccan phase where there were persecutions and oppositions, the prophet and the Muslims behaved in the most honourable way. At the outset, the Prophet bore all the physical persecutions without ever retaliating whether in words or actions. For example there is the story of the woman who threw rubbish on him regularly. In that, Muslims need to remember to be patient and courageous but not to retaliate when provoked. Moreover, the prophet was no more that the beloved of Allah. He knew Allah more than anyone and had complete faith in Him. So, he depended on Allah and his faith was unshakable. In return, Muslims should have a strong faith despite what people around them say or do. It must be accompanied by patience. A third way was that he gave his message calmly and peacefully to whoever listened despite all verbal abuse. He also prayed that Allah guide them if he couldn‘t convince them. Muslims need to remember this as the best way to invite people to Islam and to turn away if they don‘t want to listen. Another point, the Prophet felt the pain that other Muslims were suffering and as such suggested that they migrate to Abyssinia and re-locate to Medina. The lesson here is Muslims need to be aware of the suffering faced by others [in all situations] and help in whatever way they can. Another viewpoint, the people of Mecca respected him as a person even before he spoke about Islam. He was known as Al Amin and As Swadiq. Muslims need to remember to be good role models and be good towards all people regardless of their religious beliefs. Year 615 CE – 616 CE The migration of Muslims to Abyssinia Through the mission of the prophet (s.a.w) there had been persecutions and oppositions every day. It was a very difficult period and moment for both the prophet and the Muslims following him. Among the Muslims there were those weak, poor or old ones who were not able to bear these persecutions any more. So in the 5th year of prophethood the prophet advised Muslims to migrate to Abyssinia where there was a just and kind king known as Negus (Najashi). As such by the month of Rajab 11 Men and 4 Women (1st Group) moved to Abyssinia. In that group there were Uthman and his wife Ruqayya [the Prophet‘s daughter]. The Quraish followed them to influence Negus to send them back to Macca. On the Muslims side, Ja‘far bin Abu Twalib (cousin of Muhammad) acted as spokeman. Negus wanted to hear from the Muslims and he summoned them to elaborate on the teachings of Islam. Ja‘far thus read Surah Maryam which the King had seen to be the Truth. He thus allowed the Muslims to stay. By the year 616, a group of 80 – 83 persons (2nd Group) went to Abyssinia for the same reason. The move to Abyssinia was undertaken by the Muslims as At the outset due to the persecutions, oppositions and cruelties inflicted on Muslims by the Meccans. The situation was becoming unbearable and there was the need to migrate. Secondly, the prophet sent them there to Abyssinia where he felt that the Christian ruler [Negus] would be sympathetic. This would allow the Muslims to put Islam into practice and to have a more peaceful life without the fright of being persecuted. In addition, through this event, when Negus was moved by the situation and the message found in Surah Maryam he realised that Muslims worshipped the same God as he did and thus there was a similarity between Islam and Christianity. Furthermore, it was a blow to the Quraish as their request was rejected by the king Negus. In fact their mission to extradite Muslims failed and the Muslims were allowed to live in peace and to practice their religion in Abyssinia as long as they desired. Moreover, this situation where Negus allowed the Muslims to stay and live in peace in Abyssinia showed the total dedication of Negus to the Muslims and at the same time the dedication of early Muslims to practice Islam. These early Muslims were willing to leave everything in order to be able to practice their faith in peace. Mr Pahary Islamic Studies (2068 / 1) Page 14  Year 617 CE – 620 CE Write an account of the boycott of the Banu Hashim During the Maccan phase, the Quraish were upset about growing number of Muslims and felt that radical measures were needed to stop the advance of Muslims. There was the meeting of the Shaikh of the city of Macca and at last a covenant was signed by 40 Quraish hung inside Ka‘ba banishing Banu Hashim from Macca. As the news was heard, the Quraish were ready to drive the Muslims away from the city. However, Abu Talib supported his nephew and as such his clan (Muttalib) was also included. The purpose of this boycott was to make sure that the Prophet would be moving himself from religious life of the Meccans and as such he could not benefit from any religious or economic field. Nevertheless, there were 2 clans (Hashim and Muttalib) which allowed the Prophet to continue preaching. The rules were that there should not be any contact between the prophet and any one of the Quraish where there could well be dealings to be made. At the same time there would no marriage, trade etc. As such, both clans moved to an area owned by Abu Talib [Shib Abi Talib] in Mecca valley where relatives covertly brought food to them though it was not allowed but still there were great sufferings. This social boycott lasted more than three years and during these years they would eat and drink from stems of cactus. Those who were unable to support these sufferings passed away. However this was unpopular with some Quraish who had ties of kinship. Then the boycott was removed. At the end of that social boycott the two supports of the prophet passed away. They were Abu Twalib and Bibi khadijah. That year was known as the year of sorrow. Year 620 CE Write an account of the Prophet’s visit to Ta’if. Since the spreading of Islam not so many has been converted to Islam. With death of Khadijah and Abu Talib all persecutions by Quraish increased. In this he decided to go to Ta‘if [Thaqif tribe] with Zayd, his slave and servant but considered as son. That was done with the intention that they would hear his message and agree to protect the Muslims. However the chiefs mocked him and his claim to be a prophet. They laughed at him and called him by different names. They were angry he had rejected their goddess Al-Lat [sanctuary at Ta‘if]. He made people chase them out throwing stones and injuring them. The prophet and Zayd did not have the time to spread a single word to the people of Ta‘if that the young children were ordered to stone them. It is narrated that the shoes of the prophet were filled with blood. They both took refuge in a garden and prayed for Allah‘s protection. They also prayed for forgiveness towards people of Ta‘if and a prayer that their progeny would become Muslim. It was proven that they converted to Islam after the prophet had conquered Macca. The owners of orchard sent Christian slave boy Addas [from Nineveh, city of Jonah] with grapes. Later on they returned to Macca. Year 620 CE Isra wal Mi’raj. Throughout the mission of the prophet there had been instances where Allah has shown his (the prophet) superiority over other human beings. For example in the 10th year of prophethood on the 27 Rajab 620 CE there had been the Isra wal Mi‘raj. It is said that the angel Gabriel [Jibril] came to the prophet on that night and brought him to the Ka‘ba where the heart of the prophet was washed with water Zamzam and thus faith and wisdom were poured into it. Then Jibril (as) took the Prophet on Buraq (horse-like winged creature) to Jerusalem where the Masjid al Aqsa is found. After having performed 2 unit of prayer along side with all other prophets, he was taken to the Heaven from ‗the farthest mosque‘ (Al Aqsa) with the help of ‗rafraf‘ which is a means of transport. He was thus taken through different levels of Heaven and Hell where he visited both of them and acknowledged of their favours and sufferings respectively. On each level he met specific prophets who had preceded him and after which he proceeded to Sidrat ul Muntaha which was the limit of Hazrat Jibril (as). He was not able to accompany Mr Pahary Islamic Studies (2068 / 1) Page 15 the prophet when the latter continued his way towards Allah. Arriving at a place (where Allah had wished) known in our scope as ‗Laa Makaan‘ (No place – as we don‘t know where but known by Allah and His Prophet (s)), Allah spoke to him directly. At this stage the five daily prayers [swalaat] were made obligatory for Muslims by Allah. At first it was a number of 50 prayers per day and with the insistence of Hazrat Musah (as) towards the prophet (s.a.w) that number was reduced to 5. After that event, the prophet returned to earth where the Meccans mocked at him about the possibility of the journey but he described in detail a caravan he saw on the way. The importance of this event can be seen in its mentioning in Qur‘an as Allah says ‗Praise be to Him who carried His servant by night from the Sacred mosque to the Farthest mosque whose precincts We have blessed, that We might show him some of our signs‘[17:1]. Secondly, the event of Mi‘raj shows how the Prophet was blessed by Allah. In fact it is to be noted that it was Allah who invited the prophet and as such it was Allah who wanted to see the prophet (s.a.w). In it the importance of the prophet had been highlighted. Moreover, the stipulation of five daily prayers for Muslims suggests that we too can receive Allah‘s grace. The prophet said that the Mi‘raj of the Muslims is the Swalaat (prayer). Proximity with Allah is thus attained when we worship Him. Fourthly, when the prophet reached Jerusalem he was the leader of the messengers and prophets sent by Allah since Hazrat Adam (as). Being awaited by all of them and in the company of Hazrat Jibril (as) to perform 2 unit of Swalaat showed how the prophet was important. Furthermore, by this journey Allah gave strength to the Prophet who was sad after the death of his uncle Abu Talib, and Khadijah, his wife. Moreover, it was as a consolation after the rejection he faced in Ta‘if. Year 620 CE – 622 CE The Pledges of Aqabah. In the year 620, 6 men from the tribes of Aws and Khazraj met the prophet at ‗Aqabah listened to him and converted to Islam. They returned to Madina to spread Islam with the message and teachings of the prophet (s.a.w). In the year 621 there was the 1st Pledge of ‗Aqabah in the month of Dhul Hajj. 12 men from Yathrib came to accept Islam and took the oath not to commit shirk, adultery, fornication, killing of children, calumny, slander and sins. They promised obedience and faithfulness towards and the holy prophet (s.a.w). Hazrat Mus‘ad bin ‗Umair was sent as teacher to Yathrib. The next year (622) there was the 2nd Pledge of ‗Aqabah in the month of Dhul Hajj. 73 men from Yathrib came to accept Islam and to invite the prophet (s.a.w) to Yathrib with full protection. They made the same promise as to live according to Islamic principles. When the Meccans came to know about the support from people of Yathrib they doubled their persecution of Muslims and resulting in all Muslims leaving Mecca except the Prophet, Abu Bakr and Ali. The reason was that Allah has not yet given the prophet the personal order to leave Macca. The importance of the 2 pledges was that At the outset the holy prophet (s.a.w) concentrated his preaching on strangers who came to Mecca. He took advantage of the presence of foreigners to impart the message of Islam to them. In fact anyone who would listen to him would be delighted resulting in either converting to Islam immediately or later on. Secondly, he took advantage to reform those approaching him both through his Akhlaaq (good manners) and preaching about how to lead a better human life. At the same time advices to abstain from cruelty, falsehood and to be righteous. Additionally, through his endeavour people were keen to spread this message of Islam in Yathrib [Medina] even though the Prophet wasn‘t there. This shows that the Madinan people had accepted Islam and they were not forced to do so. Furthermore, the people from Yathrib were looking for an arbitrator to resolve conflict between tribes which endangered prosperity of oasis. The warring parties, tribes, groups or tribes had found in the prophet (s.a.w) a real guide. Furthermore, the people of Madina knowing about what Islam stood for invited Prophet and Muslims to their city to live with them as their leader and they pledged full support to him and his followers. This shows the importance of the prophet‘s presence. Mr Pahary Islamic Studies (2068 / 1) Page 16  Year 623 CE What events led to the Prophet’s migration (Hijrah) to Medina? Among the various events in the life of the prophet (s.a.w) and the progress of Islam, Hijra can be mentioned. There were some events leading to it as will be discussed below. During the Maccan phase there were constant persecutions both physical and mental of Prophet. That was extended to the Muslims in general also. There were some Muslims who were not able to bear these persecutions and they were ordered to leave Macca. Secondly, the situation went to such extent that names of Sumayyah and Yasir can be mentioned as being the first martyrs of Islam. This atmosphere and feeling of insecurity among the Muslims led them to go to Abyssinia and then Madina. Added to the second point, though the prophet was being persecuted he was able to maintain the same trend in his mission. However, his followers were not like him in the sense that they were not prophets and were different from the prophet. So, seeing the sufferings of his companions the prophet encouraged Muslims of Mecca to migrate to Abyssinia to avoid persecutions and then later on to Yathrib (Madina). In addition, there was the social boycott of Banu Hashim [Prophet‘s clan] imposed by the Quraish. The Muslims faced great hardship for three consecutive years however there were exceptions during the holy months when all hostilities ceased. They could then talk to other Arabs and try to invite them to Islam, but it was in vain. The prophet preferred to direct them to Hijra. Moreover, after the social boycott the two most important persons in the life of the prophet died. With the death of Khadijah and Abu Talib this weakened his position in Mecca and there were more persecutions by the Quraish. So it was time to leave Macca. Furthermore, seeing that the Maccans were adamant in their concepts with accompanied insults and beatings, the prophet decided to spread Islam at Ta‘if. However, he didn‘t have the time to elaborate on Islam when the chiefs of Ta‘if ordered the children of the city to stone the prophet. The rejection of the people of Ta‘if forced him to Hijra. Added to the above ideas, during the period of Hajj people from Yathrib had been coming to listen to the Prophet and wanted him to preach them during the fairs of this month. That resulted in the Pledges of Aqabah when he was invited by the people of Yathrib and was promised security for both the Muslims and himself. He had thus the option to move to Yathrib. Besides, there was the invitation of the warring tribes of Yathrib. The two tribes, the Aws and the Khazraj, were always in constant fight. They wanted an arbitrator to bring peace in Madina. They had seen the prophet as the one who could be their saviour. The prophet accepted their invitation to Yathrib. Additionally, it was difficult for the prophet and the Muslims to spread Islam as at the outset the leaders of Quraish hated him because of the themes of the message of Islam which went against their whole concept. Therefore the assembly of Quraish vowed to kill him and then there was no way out except that of leaving Macca. Last but not least, the prophet was waiting for the direct order for him to move to Madina. As it is known prophets didn‘t act without the order from Allah. As such when revelation from Allah to leave Mecca was obtained, the prophet left for Madina. Describe what happened the night the Prophet migrated [made Hijrah] to Medina and the behaviour of the Quraish at this time. The situation of the Muslims at Macca for 10 years since the public preaching at mount Safa was chaotic and filled with persecutions. The Muslims had been ordered by Allah and His prophet (s.a.w) to make the Hijrah but the prophet was waiting for specific order from Allah for him to go. The Quraish knew the Prophet had been encouraging Muslims to emigrate to Medina to avoid further persecution. They thus guessed he would leave sometime as well. So they held a meeting at the Council House [dar al Nadwah] and decided to participate jointly in killing the prophet during the night. The prophet received a revelation from Allah and was told to leave Mecca. He was made aware of the plot of the Quraish to kill him during that same night. He went to inform his friend Hazrat Abu Bakr (ra) about the revelation and told him to get ready for the trip. He then returned home for the night to come. In order to ensure his Mr Pahary Islamic Studies (2068 / 1) Page 17 departure the prophet asked Ali to occupy his bed that night and at the same time he reassured him of Allah‘s protection. He also asked Ali to return the people‘s belongings which were left with him for safe keeping the next morning and then to join him at Madina. Ali had faith in the words of the prophet that nothing would happen to him. All that night the Quraish watched the Prophet‘s house as they were convinced that he was inside and were waiting for the right moment to jump in to kill the prophet. Though the house of the prophet was surrounded, he left it reciting verses from Sura Yaasin [36:9....‗And we have put a barrier before them.....so that they cannot see‘]. As such he was not seen by anyone. He thus went to Abu Bakr‘s house where two camels and provisions were ready for the journey and they left immediately. Instead of going north towards Medina, they went southwards to fool their pursuers. They took Abdullah bin Uraiqit (non-Muslim Guide) as guide. Early in the morning the Quraish rushed into the Prophet‘s house to find Ali asleep in the Prophet‘s bed. They were shocked and could not understand how the prophet left without being seen. When they asked where the Prophet was, Ali said he didn‘t know. The Quraish sent search parties to track him while offering a reward of 100 camels. Many of the Quraish wanted the reward and Suraqah bin Malik was among them. The prophet and Abu Bakr reached cave of Thawr. Before entering it Abu Bakr cleaned it and filled in all the holes found in it with his cloth to avoid being seen by the Quraish. In the cave the prophet reassured Abu Bakr ‗Have no fear for Allah is with us‘ [9:40] before resuming journey to Medina. When the search party came to the cave of Thawr they saw the spider‘s web and the nest of the bird at its entrance. They thus returned without looking inside. They stayed for 3 days and nights.. It was 3 miles away from Macca. After that they continued their way though they were followed by the Quraish. Abu Bakr moved on 4 sides to protect Muhammad (s.a.w). When a price was fixed on the head of the prophet, Suraqah bin Malik was sent to kill the prophet. But for 3 times his horse stumbled in the sand and was released by the du‘a of the prophet (s.a.w). He thus accepted Islam and returned to Macca. They reached Quba situated 3 miles from Madina on a Monday. They stayed for 2 weeks where and when they built the Masjid Quba. They left on Friday after Swalaatul Jum‘ah. It was the first Mosque of Islam where the first Swalaatul Jumu‘ah was performed. Why was the Hijrah of the Prophet a turning point for the Muslims? There had been many events in the life of the prophet (s.a.w) which were important. One of them was the Hijrah. At the outset, the Hijrah makes a clear division in story of the Prophet (s.a.w) and Muslims. It symbolises the demarcating line between persecutions and freedom. Muslims were persecuted in Mecca as they lived in a state of helplessness and were not ordered to retaliate but to have patience. However in Madina they were free to put their religion into practice and allowed to defend themselves. Secondly, the Hijrah to Medina was an irrevocable step and was considered as an act of worship when the Qur‘an says ―migrate when not allowed to practice Islam freely‖. In the case of the early Muslims, they were not able to worship freely and live according to the law of Islam. Thus for them it was imperative to leave Macca for a better place. The mere fact of making Hijrah is considered as an act of ibaadah as it is an order from Allah in order to apply and live according to Shari‘ah. Added to the second point, this move to Madina had changed the position of the prophet from a persecuted person to a praised and loved person. The prophet had been invited to Medina by the people there and by the Aws and the Khazraj tribes. He was badly needed and he thus became the undisputed governor and leader from the first day of his arrival there. This was the opposite of the first day he spread Islam and how he was perceived by the Quraish in Mecca. As such, he was thus able to lay the foundations of a new society or a Muslim state. In addition, with the Hijrah the prophet was able to change the conditions of his people and community. At Macca he was not able to create a community with a specific place for meeting and for other activities. However, the Muslims were united as one Ummah at one centre at Madina. They were united in faith and the institution of brotherhood between the Muhajirin and the Ansar was established openly without fright. It was based on a cooperative spirit. As such new surahs were revealed in Medina giving rules for the Muslim community and for the Prophet as the lawgiver and the reformer. At Macca Mr Pahary Islamic Studies (2068 / 1) Page 18 the guidance from Allah was for individual development in privacy as it was impossible to practice Islam. Moreover, as a custom and practice of past people, the Qiblah of the Muslims was the Masjid al Aqsa. Swalaat was done and directed to that place. However, with the Hijrah the Qiblah was changed to the Masjid ul Haraam in Macca, that is the Ka‘bah. This change of Qiblah from Jerusalem to Mecca meant that Muslims had now their own identity and orientation. They no more share the same direction as others like the Jews. They were turning towards God Himself but more specifically the house of Allah, the Ka‘bah Shareef. Why do you think the Prophet was more successful in Medina as compared to the years he lived in Mecca? There were many reasons why the prophet was more successful in Madina than in Macca. At the outset, in Mecca after the Prophet began preaching Islam at the mount Saf the Quraish‘s hostility increased because the message of Islam was alien to their beliefs and those of their forefathers. Secondly, the way of life that the Prophet suggested was also an economic threat to the Meccans and their wealth. The prophet demanded them to quit all their illicit means of enriching themselves. Added to the second point, the prophet‘s attitude towards everyone was that of peace as the teachings of Islam propounded peace and it needed time to be understood by Meccans. However, the Meccans were not ready to quit their customs and traditions. Fighting was like a fun for them. In addition, the prophet had his family‘s clan‘s protection during the lifetime of his uncle Abu Talib. As such attacks on him were restrained till his death where all chances of success in Mecca were gone. Moreover, the attacks on the poor and destitute Muslims became more vicious and they were not able to bear them. This led to many of them migrating to Madina. However in Medina the prophet had been invited by the warring tribes of Aws and Khazraj to make peace. So at the outset it was a welcoming atmosphere in contrast to the repelling one at Macca. The 2 above mentioned tribes considered the prophet as an arbitrator and a solution to their problems and became the undisputed ruler from first day. Seventhly, the prophet was a man of great vision and his first task was to lay the foundations of a new egalitarian society where everyone had his say in his society. They were living in harmony and that brought peace to the warring tribes. Added to the seventh point, he created a society where respect of the rights of others was sacred. Under his leadership everyone was able to practice their religion and worship freely. There were churches and synagogues which were protected by the prophet. At the beginning of the Madinan phase, the prophet told his companions to help the Jews and the Christians in their buildings, but then he disallowed it when they became rebels. There were many treaties made between the Jews and the Muslims; and between Christians and Muslims. In addition, the prophet was a lawgiver and a reformer. He would never refuse to hear and listen to any case or dispute from anyone. When he was called upon he would decide on disputes with the law of Allah and would not side with the Muslims if they were at fault. Moreover, the prophet built his community in such a way that everyone felt the security that prevailed. All residents would defend Medina together in case of attack and that would result in making peace together. That created a situation where all Muslims practiced Islam without fear as they were united as one Ummah with a cooperative spirit. Life Of Muhammad (s.a.w) – Important Figures In His Life What was the role and importance of the following figures in the life of Prophet Muhammad? Khadijah Hazrat Bibi Khadijah was one of the ladies of Macca who was famous for her piety and morality. In relation to the prophet (s.a.w) she employed him in her service for a business trip to Syria. She was so impressed by the prophet that later on after an interpretation of a dream she got married to him on her own suggestion. She was the first wife of the prophet who did not have any other wives as long as she Mr Pahary Islamic Studies (2068 / 1) Page 19 was alive. She was the support of the prophet with a loving home and six children. She remained at his side through years of persecution and suffered with him through years of Boycott. She was important in the life of the prophet as she recognised his qualities of truthfulness and trustworthiness. Her proposal to him for marriage is a sign of knowing the importance of the prophet. The prophet married her despite she was a widow. It was through that marriage which freed the Prophet from financial worries. She was important as she gave him support during times of depression and sadness. She comforted him after the first Revelation and believed in him. She was the first person to accept Islam. The Prophet said ‗She was the wife who believed in me when others rejected me. When people refused to believe me, she affirmed my truthfulness. When I stood forsaken, she spent her wealth to lighten the burden of my sorrow‘. Abu Bakr Hazrat Abu Bakr Siddiq was the close friend of Prophet Muhammad since childhood and was 2 years younger than the prophet. He used his wealth to free slaves who had become Muslim especially those working with the bad masters. He gave his daughter Aisha‘s hand in marriage to the Prophet. He paid the price of land for mosque in Medina on Prophet‘s behalf. He gave all his wealth for the Tabuk expedition and he led prayers during the Prophet‘s illness. The prophet‘s marriage to Aisha cemented their relationship. He was the first adult male to accept Islam. When people said that ‗he preaches against idols, he must be mad‘, Abu Bakr said ‗if he says so he must be right‘. He would never argue with anyone. He accepted Islam because of total confidence in his friend. He was the first to confirm the truth of Isra wal Mi‘raj [the Night Journey]. He was called ‗Siddiq‘ by the Prophet because of this event. He made hijrah with the Prophet to Medina. He was also mentioned in the Qur‘an … ‗one of two in the cave...‘[9:40] and was the first to lead the pilgrimage. He was under Prophet‘s instructions to teach people the correct way of doing it. Halimah Sa’diyyah Halimah Sa‘diyyah was the foster mother of the prophet (s.a.w). She took the Prophet to the desert in a place known as Juraanah and cared for him [as per tradition of the Arabs at that time]. She belonged to the Banu Sa‘d, a clan of the Hawazin tribe, known for the purest Arabic dialect they spoke. The Prophet learnt his Arabic language and dialect of the Bedouins from them. It was through the prophet since childhood that the fortunes of Halima‘s family improved. Among the various things that occurred in the desert at that time was the miracle of the opening of the chest which occurred while he was there with her. However, she returned him to Aminah, his mother, when he was six years of age. The importance and significance of this custom was to learn the best Arabic dialect, to become more robust through the tough atmosphere of the desert, to lead a life of shepherd, to get accustomed to the life of hardship and to get acquainted to the life of tribe. Bahira It all started when Abu Talib took the Prophet, aged about 12 at that time, on a trading journey to Syria. It was close to the city of Borsa [in Syria] when a Christian monk called Bahira invited everyone to a feast insisting all should come. The Prophet had been left behind to guard the camels as he was small. However, on the request of Bahira, he was then sent for to join them. While talking with the prophet under a tree, Bahira saw the seal of prophethood on his back in between his shoulders. Some accounts say Bahira had found the announcement of the coming of Muhammad in the original gospels which he possessed. It is also said that there was a cloud or the unusual behaviour of a branch that kept shadowing the Prophet as the caravan came closer and as such Bahira knew about it. Bahira warned Abu Talib not to take his nephew further in case of harm, but to send him back to Mecca and to hide his identity from the Jews. Thus they returned to Macca. Mr Pahary Islamic Studies (2068 / 1) Page 20 Waraqah bin Nawfal After receiving the first revelation the Prophet was very frightened. When he got home he told his wife Khadijah what had happened. The latter comforted him and decided to consult her cousin Waraqah bin Nawfal who was a Christian well versed in the scriptures of the Christians and the Jews. Waraqah said this was the same Holy Spirit whom Allah had sent to Musah (as) and he said, ‗I swear by Him in whose hand is Waraqah's life, Allah has chosen Muhammad to be the prophet of this people. Bid him be brave of heart‘. The Prophet went back to Hira to complete his days there and later on returned to the Ka‘ba. There he saw Waraqah who said ‗They will call you a liar, persecute you just like they did to others who came with a similar message, they will banish you, fight against you‘. It is also said that Waraqa told the prophet that if he lived to see the day he would support the prophet but Waraqah never witnessed the persecutions as he died soon afterwards. Year 623 CE onwards 1st Year Of Hijri What guidelines did the Prophet establish for the communal life of Medina? The prophet (s.a.w) of Islam left Macca for Madina to spread Islam and continue his mission. However, there were many guidelines set by the prophet for his communal life. On entering Medina Prophet said ‗Spread peace [salaam], feed the hungry, honour kinship ties, pray while people sleep, you shall enter Paradise in peace‘. The first hadith concerns both our private life as in our family relationship, our public life as in feeding the poor, our responsibility as in spreading Islam and our spiritual life as in pray while people sleep. This was meant to regulate the lives of Muslims. Moreover, he established a brotherhood between the Muhajiroun from Mecca (emigrants of Macca) and the Ansar [Muslims of Medina] because Muhajiroun were homeless and penniless. He knew that these Muhajiroun had left everything behind and were alien to Madina. Furthermore, this nurtured a collective spirit based on sharing and mutual assistance rather than individual competitiveness. In this way each Muslim in Madina was given the responsibility of one Muhajir of Macca. It is said that these Madina Muslims would allow the Muhajiroun to stay in their houses, to share and divide the houses into two halves, to give them a share or the way to business and up to a share / will in their inheritance. In addition, there was a mutual assistance agreement between Jews of Medina and Muslims [whether Aws, Khazraj or Muhajiroun] known as the Charter of Medina. It is also known as the sahifah and in it are the rights of both Muslims and Non Muslims. This also signifies justice and dignity for all on a solid legal base. This was done to create a link between the different religions. Furthermore, the prophet ensured that the same rights and the same duties were for all. He created a multi-cultural and multi-racial state. There was the freedom of religion and speech. And at the same time there would be respect which led to the Jews and the Muslims would help each other in times of attack. Besides, the prophet created a community when all relationships would be based on contracts. The prophet advised Muslims to stand by their contracts. As such the Jews felt threatened economically by business-minded Muhajiroun]. Added to the above ideas, it was decided that the prophet would be the decision maker and taker. All conflicts or disputes were to be brought to the prophet being the final judge of the Islamic state. That was done to ensure the same treatment and advice given to the whole community. Added to the above, he stressed all relations within society to be egalitarian free from outside world. There would be no forcible conversions. He worked with everyone in construction of mosque and participated in the call to prayer [Adhan] which was initiated and still resonates today. The 5 daily prayers set the pace of daily life for Muslims. Additionally, the institution of fasting [sawm] became obligatory in the month of Ramadan. The prophet wanted the better off Muslims to feel the suffering of the poor and wanted them to reach salvation. Fasting though was practiced by the prophet on personal basis was now considered as part of Islam. Last but not least, Zakaat was made compulsory on the better off people or the rich and the aristocrats. It was to be a 2 ½ % of the wealth or money that we Mr Pahary Islamic Studies (2068 / 1) Page 21 have. Before the introduction of Zakaat the generous institution of sadaqa was practiced by the prophet and ashab. This was done to help those in need. Explain the relationship of brotherhood that the Prophet encouraged between the Muslims of Medina [ansar] and the emigrants from Mecca [muhajiroun]. When the prophet (s.a.w) arrived at Madina there had been many changes. Among them one of the most important was the relationship of brotherhood between the Ansar and the Muhajiroun. The Prophet laid obligations on the Muslims of Medina [ansar] to support Muslims who emigrated from Mecca [muhajiroun]. This was known as known as a brotherhood [al muwakhat]. The fact that the muhajiroun had left everything behind in Mecca and had no means of livelihood when they arrived in Medina was important for a support. Accordingly, the prophet had decided that each male emigrant [muhajir] should be paired with Muslim of Medina [ansar] to help him at any possible level according to his means and ability. As such the Ansar would help as to settle down, to lodge and to feed till they could set up their own homes. Some ansar would give one of their houses, businesses or would divorce one of their wives to allow the other muhajiroun to start a new familial life. However, the only exception was the Prophet and his household as he was unwilling to appear to favour any one clan or group. As a result he took Ali as his brother. The prophet undertook such move as a brotherhood was also a measure to overcome an economic crisis. What is meant here is that the muhajiroun were traders who had to begin from scratch and they needed some support to set up their businesses. A help at the start would be very helpful to them. Moreover a brotherhood was also based on mutual spiritual assistance whereby Muslims from Mecca would teach those in Medina what they already knew about Islam and the Prophet unique kindness and sympathy between Muslims was encouraged. That would tie the links and relationship among the Muslims. Another factor was that it is the teaching of Islam that ‗every Muslim is the brother of every other Muslim‘ and that was to be put to the test and practice. It is also a fact that there is a verse of the Qur‘an [8:72] saying ‗those who adopted exile and those who gave them asylum and aid‘ which was revealed to reassure Muslims about their actions. This proved that they had been accepted by Allah. What were the main features of the Constitution [sahifah] of Medina? One of the most important contributions of the prophet can be found in the constitution of Madina. The holy prophet made a formal agreement between himself and all of the significant tribes and families of Yathrib [later known as Medina] and those who followed them from Macca in 622. It was known as the Constitution or Charter of Medina. This document was drawn up with the explicit concern of bringing to an end the bitter inter tribal fighting between the clans of the Aws and Khazraj within Medina. As such the old tribal enmities were buried by the prophet. This charter brought about different changes within the city of Madina. As such, it effectively established the first Islamic state, yet this political entity was not governed by Islamic law [shari‘ah] but rather by established tribal customs. Moreover, it normalized tribal relations within Medina and instituted a number of rights and responsibilities for the Muslim, Jewish and pagan communities bringing them within the fold of one community. Furthermore, it guaranteed religious freedom and tolerance to all. There was the possibility to practice all religions without being persecuted. The prophet ensured that both the Muslims and the Non Muslims would have the liberty to practise their religions at will. In addition, the prophet established parameters for political alliances e.g. making peace together with outsiders. In the new society built by the prophet, each must help the other against anyone who attacks the people of this document. There should be mutual protection, advice and consultation. In addition, it had been decided that all parties signing the document would defend Madina in case of both interior and exterior attacks. It was haram to fight within Madina and above all to fight against each other within the inhabitants of Madina. As such the prophet established Madina as a sacred place [a haram: barring all violence and weapons] thus ensured the security of the community. Mr Pahary Islamic Studies (2068 / 1) Page 22 Furthermore, the prophet created a system for granting protection to all individuals, especially the security of women. He ensured that women had their rights to complain and to have their own views. Besides, the prophet established a tax system for supporting the community in time of conflict. The bait ul Maal was set up and all kinds of funding were accepted as long as it was halal. The money was used for the community in general. Another viewpoint, the prophet instituted a judicial system for resolving disputes among any party. However only when people would differ it would be referred to God and to the Prophet who would be impartial arbiter of disputes between Muslims. In this way his decision would be final. Added to the above points, the paying of blood money [for the slaying of an individual] instead of taking another life would be regulated. Accordingly it was done and accepted in specific cases. Did the Prophet achieve harmony amongst the residents by this document? When the prophet (s.a.w) arrived at Madina there were many steps that he took in order to ensure peace and security for his followers and anyone in the city. At the outset the constitution came as result of conflict as they were many sections in conflict with each other. However it resulted in harmony between the tribes of Aws and Khazraj. Both tribes were in constant war and they wanted an arbitrator. Moreover, the constitution was not a ‗treaty‘ in the modern sense, but a unilateral proclamation by the Prophet of joining together two religious communities; the Muslims and the Jews. Jews "have their religion and the Muslims have theirs." As such the prophet created a society where there was the freedom of religion. Furthermore, the constitution revealed the Prophet's great diplomatic skills where all citizens were given the freedom to live and work in peace, security and with dignity. They were free to live according to their tribal customs and traditions. Respect was the key word among the inhabitants of Madina. In addition, his great vision empowered communities by giving them local and communal autonomy e.g. they were able to practice their religious rites; manage their affairs, decide on means to earn a living as they choose, punish criminals and many others. They had the liberty to live in Madina with their own concepts. Furthermore, with the constitution of Madina issues of law and order were central to his just society. There was no distinction made between the Muslims and the Non Muslims among the citizens. The conditions were fair and equitable to all. It was a matter of honour to maintain justice. Life Of Muhammad (s.a.w) – Relation with the Jews. Explain why the Prophet Muhammad was at first friendly towards the Jews of Medina. When the prophet (s.a.w) entered Madina there were many parties like the Christians, the Jews, the hanifs and the idol worshippers. With each group the prophet (s.a.w) entered in a truce. As such it was so with the Jews. The prophet was at first very friendly with the Jews of Madina for various reasons. At the outset, the Prophet Muhammad‘s own conduct of humility, compassion, and faithfulness was towards everyone. The prophet as testified by the Qur‘an was sent as a mercy for the all worlds. It was within the prophet to be merciful with all people. Secondly, when the prophet entered Madina he was accepted by the whole population as being the leader. There was no leader or guide in the city and as such they had found in the prophet the perfect leader who could take decisions for them in all aspects. Furthermore, the friendly attitude of the prophet could be understood also as a step towards a treaty to cement peace and friendship between the two parties. As long as there would be discussion, fight or threat of war there would be no security for the inhabitants. Moreover, it was a step taken by the prophet as a means to grant the Jews full freedom to practise their faith, just as Muslims would practise theirs. There was freedom of religion for all inhabitants of Madina. Furthermore, the prophet knew that there were many similarities between the two groups. One of them is that both parties were from the same source that is from Allah. Both religions and parties as human beings were from Allah. In addition, from the fifth point, it can be said that the prophet befriend the Jews as they also believed in and were followers of a revealed book that is the Tawraat from one of the prophets of Allah Mr Pahary Islamic Studies (2068 / 1) Page 23 that is the prophet Musah (as). Added to the above, the prophet (s.a.w) was aware of other similarities with the Jews. The latter would pray towards Jerusalem in the direction of Masjid Al Aqsa and that was also the practice of the Muslims initially before the Ka‘bah became the new Qibla (direction). Besides, the prophet had always believed by strengthening ties Medina would be secure if any party of the city would be under attack. The strategy of the prophet was that ‗United we stand divided we fall‘. As long as there was solidarity among the inhabitants it would be very easy to have a control over the population. In this way each group would contribute resources and defend the city. More to the point, the prophet wanted to create specific relations based on equality and justice. In a society where these two mentioned qualities are maintained the population will feel better off as from aspects related to human rights and equal opportunity. That what was intended by the prophet. Last but not least, the prophet would act as a leader who would deal with any disagreements. Though he had set up specific courts with judges to deal with all cases but those cases where there were real disputes and the prophet was needed, they were referred to the prophet as the best decision maker and taker. How did the Jewish tribes of Medina react to his authority and why the attitudes of the prophet changed towards them? At Madina the Prophet was now the ruler and the supreme leader. At the outset the Jews wanted the prophet to side with them in order to conquer different places but when the prophet sided with the poor they felt upset. However the Jews felt it was not wise just yet to oppose his authority. Therefore though against themselves they agreed to the Charter [sahifah] which was based on friendship, cooperation, mutual respect, equality and justice. If that was not done they would have been outside the constitution of Madina and that would have been against them. Secondly, the Prophet came as a peacemaker to Medina to settle disputes among the Aws and the Khazraj and he was eager to win the confidence of the Jews who were mentioned in the Qur‘an as people with a book [ahl-e-Kitab]. He would visit the homes of their rabbis, prayed towards Jerusalem and fasted on Yom Kippur known as the day of Ashurah for the Muslims. The Jews were rich and thus influential people in Medina having the monopoly of commerce and finance. With the new law, that is the Shari‘ah, being applied some of the Jews became unhappy because the prohibition of usury [riba] affected their financial standing. Moreover, by the passing of time slowly the position of Jews deteriorated in Medina. The Banu Qurayzah, Banu Nadir and Banu Qaynuqa allied themselves with pagan Arabs under leadership of Abdullah ibn Ubayy and Abdullah bin Saba to conspire against the prophet and the Muslims. They were the inside spies of the Quraish. It went to the extent that some Jews accepted Islam but others paid lip service only and were known as the hypocrites. Their leaders were Abdullah ibn Ubayy and Abdullah bin Saba. Another point is that the Jews would never say that they were not aware of who was the prophet. Despite having known the prophet and his message they were not prepared to accept a non-Jewish prophet as leader. That would be a blow to their ancestors as they hoped that the last prophet would be from the Israelites but the prophet was from the Ismailites. As time passed by it became increasingly difficult for the Jews to reconcile their feeling of ethnic and religious superiority with their subordinate position in front of the Prophet who was descended from Ismail son of Hajrah. In addition such their behaviours changed for the worst. In the Islamic history it would be noted that the Jews conspired against the prophet through Abdullah ibn Ubayy and Abdullah bin Saba in the battles of Badr, Uhud, Trench and many others. They were the ones to desert the prophet taking with them 300 men from the land of Uhud. It was these Jews led by Abdullah ibn Ubayy and Abdullah bin Saba who made an ally with different parties like the Christians, the Quraish and the different tribes of Macca among others in the battle of Khandaq. Added to the above, it was these Jews who wanted to poison the prophet or to crush him under a wall through two respective occasions. Added to the above ideas, it was these same Jews who decided to construct a mosque known as Masjid un Dwiraar as mentioned in the Qur‘an to criticise Allah, His prophet and the Muslims and to plot against them. Besides, these Jews through different ways had tried their level best to persecute and oppose the prophet and the Muslims after having known that the prophet would not side with them. It is to be noted that their Mr Pahary Islamic Studies (2068 / 1) Page 24 attitudes changed though it is mentioned by many Muslim scholars that well before the birth and coming of the prophet the Jews were awaiting for him at Madina known beforehand as Yathrib. Year 624 CE 2nd Year Of Hijri Fasting Zakaat Change of Qiblah Battle Of Badr Describe the events immediately leading up to the Battle of Badr. Among the important events of the life of the prophet (s.a.w) was the Battle of Badr. It was the first battle fought by the Muslims in Madina and the first order from Allah with permission to fight. There were many events leading to the Battle of Badr. At the outset, the Quraish were displeased with people of Madina for giving shelter to the Prophet through th