Hadhrat Maulana Ashraf Ali Thanvi

(An Extract from A GIFT TO THE HUSBAND AND WIFE )
 
Friends! since Allah Ta'ala Himself has instituted the rights of women, who has the authority to change them? If the husband fails to fulfil their rights, he will be guilty of trampling the rights of fellow humans. Men should ponder over the most exquisite manner of how Allah Ta'ala intercedes on behalf of the women. Allah Ta'ala says: "And treat them (the women) with kindness, if you take a dislike to them, it may be that you dislike a certain thing and (whereas) Allah Ta'ala brings about through it a great deal of good."
 
Obviously, many factors can contribute to disliking them. However, the main factor which brings about a dislike towards them is their offensive character. And this is really disturbing and obnoxious to a man. However, it is as though Allah Ta'ala promises you, the men, that He will ensure that their offensive character etc. will be a great deal of goodness for you. Allah Ta'ala is all-wise; He has the capability of doing everything. For instance, Allah Ta'ala may bring forth from this woman some
children who will assist you on the day of judgement.
 
Examine very closely the verses I have recited on this topic and judge for yourself the clarity with which Allah Ta'ala institutes the women's rights. (At-Tableegh Kisaaun-Nisaa volume 7 page 120 & 126)
 
Summary of a wife's rights
 
The following is a list of a wife's rights over her husband:
(1) To confront with exceptional character and to treat her with kindness.
 
(2) To endure patiently, albeit with moderation, all her excesses and harassment.
 
(3) To be moderate in one's ghairat. In other words don't become suspicious of her nor remain totally ignorant. (Ghairat is an arabic word which refers to a spfrit of possessiveness or sense of honour particularly when the wife speaks to or is involved with strange men. This attribute, although scorned upon by the western world, is quite acceptable in Islam.)
 
(4) To be moderate in spending upon her; avoid being niggardly nor permit her to be extravagant.
 
(5) To learn and teach her the Masaail (propositions) of Haidh (and other masaail exclusively related to women) and to emphasise the institution of Salaah and other tenets of Deen and to prevent her from Bid'aat (innovations) and religious prohibitions.
 
(6) To maintain equality between the wives.
 
(7) In keeping with her needs, to have sexual intercourse with her.
 
(8) To refrain from coitus interruptus without her permission.
 
(9) To provide her with her house sufficient enough to attend to her needs.
 
( 1 0) To allow her to meet her close relatives such as her parents, father's brothers, father's sisters, her own brothers and sisters etc.
 
(11) To abstain from disclosing her intimate and personal habits, such as her sexual preferences etc.
 
(12) To refrain from beating her excessively. (This in no way implies thai he must beat her. Although he is permitted to beat her, the best is to abstain from lifting the hand upon this weak creation of Allah Ta'ala.)
 
(13) To desist from divorcing her unnecessarily. Both spouses have numerous rights upon one another. I have written down whatever has come to mind. I have extracted these from lhyaaul-Uloom etc. (Imdaadul-Fataawaa volume 2 page 185 question 278)
 
Why the wife's maintenance is Wajib
 
The Fuqahaa (jurists) are explicit over the fact that maintenance is also awarded in lieu of confinement or restraint. In other words, a person who is confined to the services etc. of another person and due to this confinement he is unable to earn a living for himself, the person confining him is compelled to attend to his upkeep and expenses. This can be likened lo the meals provided to the witnesses. The witnesses arc confined to the task of testifying on beha'f of the defendant or plaintiff. Hence, they will be provided wih meals during those limes. The rulers of today have retained this Islamic law until this present day. In short, the maintenance awarded to the wife is in lieu of the restraint placed upon her. (Islaahe-lnqilaab page 191)
 
When docs maintenance became obligatory?
 
The only condition for the obligation of maintenance is the surrender of the wife before her husband. In other words, she wholly submits herself to her husband without any shortcoming on her part. However, on valid grounds if she refuses to do so, for example, the husband has not as yet paid the agreed cash mahr, she will still be eligible to claim maintenance because the shortcoming is on the side of the husband, not the wife. Nonetheless, if she defiantly leaves the husband's home, she will
not be eligible to claim until she returns. Some women flee to their parent's home following a row or contention with their husbands. Whilst there, they claim maintenance. Remember, maintenance is not Wajib (obligatory) upon the husband whilst she defiantly remains at her parent's home. (Islaahe-Inqilaab page 1 82)
 
Minor or senior - the wife's maintenance is obligatory
 
If the wife is so young (physically immature) that she is unable to endure intercourse but she is big enough to stay with her husband, amuse him and carry out some odd jobs for him, he is compelled to financially maintain her if she submits herself to him.
 
However, if she has not as yet reached such an age - as prevalent amongst certain nations where the children are married off at a very young age - her maintenance is not compulsory upon her husband whilst she is still a child. A minor girl who is not physically fit for intercourse and she is presently only fit to offer her husband congenial company and a bit of odd jobs, her husband is not compelled to keep her in his own house. He is at liberty; he may keep her whereupon he is compelled to maintain
her or else he may not keep her whereupon he is not compelled to pay her maintenance.
 
Amongst some nations, a minor boy is married off to a senior woman. The boy is presently not fit for anything but since the woman has submitted herself and the shortcoming is on the part of the boy, maintenance will be compulsory upon the boy. In this case, if the boy owns property or cash, the maintenance will be paid from his own wealth. (Durre-Mukhtaar - Islaahe-Inqilaab page 182)
 
Maintenance is Waajib regardless of the wife's affluence or poverty
 
Some people are of the opinion that the wife's maintenance will only be Waajib if she is poor and if she is wealthy, she is not eligible to receive maintenance. This is totally erroneous on their part. Maintenance is compulsory irrespective of her condition of affluence or poverty. The only condition for the compulsion of maintenance is that there is no shortcoming on her part in respect of submitting herself over to her husband. (Islaahe-Inqilaabpage 182)
 
Separate accommodation also falls within the purview of maintenance
 
One of the constituents of maintenance is separate accommodation. There is a general misconception amongst many people, even amongst religious people, that it is not compulsory to provide separate accommodation for the wife. She is dumped amongst the husband's relatives or parents. The Shariah decrees that if she is willingly prepared to stay with her in-laws it is fine. However, if she wishes to stay alone, the husband is compelled to provide separate accommodation.
 
"Willingly" in the above context refers to total pleasure and satisfaction of the heart. If the husband, on some indication or the other, perceives that she wishes to remain separately but she does not express herself verbally, then too he is not permitted to keep her with other members of his family. Nowadays, even if the wife is willing to stay with the husband's relatives and the relatives are dissatisfied with the couple living separately, then too circumstances and prevailing conditions require that it is best for them to live separately. This will put a plug on numerous problems and complications. The relatives might feel offended for a few days, but they will be satisfied with this arrangement after a few days once they witness its benefits.
 
However, if he is unable to provide a complete house for her, he may, within a big house, provide just one room sufficient for her needs. In this room she should be able to keep her personal possessions under lock and key and feel free to sit, converse and sit with her husband in total privacy. Such a provision is sufficient to fulfil the Waajib obligation.
 
The stove (kitchen) in particular should most definitely be separate as the fires of dissension rage from this very stove (kitchen). Some people consider it their great fortune to Keep their wives subjected to their mothers. To achieve this end, she is subjected to various forms of cruelty and hardship. Remember well! A woman is not compelled to serve her mother-in-law. If you are noble, serve her yourself or employ a servant to serve her. (Islaahe-Inqilaab volume 2 page 188)
 
Maintenance according to the affluence and poverty of the husband and where possible, provision of a maid is also waajib
 
According to your financial capacity, just as you spend upon yourself, permit her to spend upon herself as well. This is the injunction of Shariah.
 
Some people, in spite of affluent circumstances, tend to be niggardly in the expenses of their wives. They provide so little maintenance that it may only suffice if she prepares the food with her own hands. The scant maintenance provides no scope whatsoever to employ a maid. In fact, if the husband can afford it, he is compelled to provide the expenses of a domestic servant as well.
 
In destitution, the wife is compelled to do all the housework herself
 
Some women display erratic behaviour in that they demand a domestic servant in spite of the husband's poverty. The husband is not compelled to provide a servant if he cannot afford it. If the wife is able to prepare the food etc. she should prepare her own meals as well as the meals of her husband. (Dune-Mukhtaar - Islaahe-lnqilaab page 183)
 
If the wife is incapable of doing household work
 
II, on the other hand, she is unable to perform household work - either due to some illness or because she hails from a very affluent family - neither is the husband compelled to provide a maid nor is the wife compelled to prepare the meals. In fact the husband wi-ll be ordered to provide cooked meals either from the shops (restaurants etc.) or wherever else, (Ibid)
 
Extra expenses for fruit, paan etc, is not binding upon the husband
 
Some women tend to squander their husband's wealth mercilessly. They consider it compulsory upon the husband to provide the money for their useless expenses and luxuries such as paan and betel-nut etc. Some women have a habit of tea or coffee and they not only consume themselves but provide these luxuries, from the husband's wealth, to their friends as well. They consider such provisions to be binding upon the husband whereas the Fuqahaa (jurists) have explicitly mentioned that the piovision of coffee, tobacco, seasonal fruit etc. is not necessary upon the husband. If she has the habit of coffee, tobacco etc. and quitting the habit will, be detrimental to her, then too she should not demand the money for these habits from her husband.
 
Whatever expenses the husband gladly assumes and takes the responsibility to provide wholeheartedly, it is his favour unto you. Nonetheless, the honour of the husband demands that if he
is financially favoured by Allah Ta'ala, he should not be reluctant to provide certain comforts for his wife. However, it does not befit the wife to harass her husband in return of his favours upon her.
 
The exigency of polite behaviour
 
According to the financial status bestowed upon you by Allah Ta'ala, spend upon her just as you spend upon yourself. Shariah decrees that as far as possible, make her comfortable and keep her gratified. Don't impose any difficulty whatsoever upon her. When giving her money (as maintenance, or household expenses etc.) be very lenient and liberal with her. Endeavour to please and console her and exercise tolerance upon her tormenting excesses. Muslims should always endeavour to treat their wives according to the Sunnah of Rasulullah Sallallahu Alayhi Wasallam. (At-Tableegh volume 7 page 140)
 
Provision of extra clothing for Eid, weddings etc. is not compulsory upon the husband
 
Another deficiency very common amongst women is that they will have heaps of clothing in their trunks (or cupboards) but (his wouldn't deter them from requesting their husbands to get more clothes made for them. Remember that as long as you have (old) clothing provided by your husband, he is not compelled to get a new set of clothing made for you. Similarly, making new clothing for Eidul Fitr, Eidul Adha and weddings etc. is not the responsibility of the husband. However, if he does provide for you, it is a great favour of him upon you. (Islaahe-Inqilaab volume 2 page 185)
 
Zakaat, Sadaqatul-fitr, Qurbaani etc- on behalf of the wife is not compulsory upon the husband
 
The husband is not compelled to pay Zakaat on his wife's jewellery or to pay her Sadqatul-Fitr, make Qurbaani etc. on her behalf. However, in view of such occasions, it is most appropriate for the husband to give his wife, according to his financial capability, a little more than the necessary expenses.
This extra amount will enable the wives to pay their Waajibaat (compulsory dues). However, he is not compelled to do this. If he does not provide extra money, she should sell part of her jewellery to meet these compulsory expenses. Without her husband's consent, she is not permitted to spend any part of his wealth in fulfilment of her monetary dues. Women are very apathetic towards this. In fact they don't even doubt its prohibition in the least bit. (Islaahe-Inqilaab page 1 86)
 
Prohibition regarding the disbursement of charity from the husband's wealth without his consent
 
According to the Hadith, Rasulullah Sallallahu Alayhi Wasallam says, it is not permissible for the wife to give anything without the consent of the husband. According to another Hadith, in her husband's home, a woman should nol give away anything (in charily) without his consent. Rasulullah Sallallahu Alayhi Wasallam was then asked: "She is not even permitted to give food to anyone?" He replied: "Food is (he most superior form of wealth." (Jam'ul-Fawaaid)
 
In another Hadith, whilst encouraging the women to give in charity, Rasulullah Sallallahu Alayhi Wasallam employed the words; "from their own jewellery." He did not say "from the jewellery of their husbands." In other words, the encouragement of charity applied to the women's own wealth and not the wealth of the husband. (At-Tableegh volume 7 page 39)
 
From the above we deduce that even on occasions of religious disbursements, like giving from the husband's wealth to a beggar, donations to a madrasah etc. or to financially serve an aalim, lecture, orphan, widow etc. is not permissible without the husband's consent. In fact such charities are not even accepted in the court of Allah Ta'ala. According to the Hadith, Allah Ta'ala is pure and He only accepts pure (charities etc.) [Islaahe-lnqilaab volume 2 page 185)
 
Purchasing from the husband's wealth without his consent is prohibited
 
Similarly, some women have a penchant for unnecessary and . frivolous things. The moment they take a liking to something, they purchase the item and continue to amass a whole heap of unnecessary possessions. However, what is quite surprising is that those items are never put to any use nor are they cared for, ending up in those items being "wasted away and ruined. She will be taken to task on the day of Qiyaamah for squandering her husband's wealth in this manner. Similarly, she is not permitted to make clothing for the occasions of Eidul Fitr, Eidul Adha, weddings etc. from his wealth without his consent. (Islaahe-lnqilaab volume 2 page 185)

Hadhrat Maulana Ashraf Ali Thanvi

Alim: One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.

Barakah: Literally means "blessings". It refers to the experiencing of abundance in things, which are apparently insignificant or little, both in value and amount.

Bid’ah: Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibadah. A bid'ah is a major sin in Islam.

Dua ul-maghfirah: Supplicating to Allah Ta'ala and asking Him for His forgiveness.

I’la: Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ‘i la’.

Fard: Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.

Fatwa: A formal legal opinion or verdict in Islamic law.

Ghayr mahram: Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.

Ghibah: Slander or backbiting.

Hayd: Monthly periods or menstruation experienced by a woman.

Hajj: Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.

Halal: That which is lawful or permissible in Islam.

Haram: That which is unlawful or prohibited in Islam.

Hur: Refers to the large-eyed women of jannah, promised to the believers.

Ibadah: Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'ala.

Iddah: A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on iddah.

Ihram: Two pieces of unstitched cloth donned by the person performing hajj or umrah.

Jahannam: Hell.

Jama’ah:  A group, party, community.

Jannah:  Paradise.

Kafir: Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallahu ‘alayhi wa sallam as the final messenger of Allah.

Kaffarah: Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffarah.

Khula: Divorce at the instance of the wife who must pay compensation. For further details, refer to the chapter on khula.

Kuffar: Plural of kafir.

Li'an: Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'an.

Madrasah: Literally means "a school". Also used to refer to a religious school.

Maghrib: Literally means "evening or sunset". Also refers to the time of sunset and the salat that is offered thereafter.

Mahr: Dower or bridal money.

Mahram: Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.

Mahrul mithl: The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.

Masa'il: Plural of mas'ala.

Mas'ala: Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.

Mustahab: Literally means "preferable or desirable". Refers to that act which was carried out by Rasulullah sallallahu alayhi wa sallam or the Sahabah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.

Nafl: Optional.

Nadhr: A vow or solemn pledge.

Nifas: Refers to the flowing of blood after child-birth.

Nikah: Marriage.

Perdah: An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijab". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.

Qada: Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.

Qadiani: A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.

Qiblah: The direction in which one faces when offering salat.

Qurbani: Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'ala on the day of idul-Ad'ha and the two days following it.

Rahmah: Mercy.

Ramadan: The ninth month of the Islamic calendar which is regarded as the most sacred month.

Salam: Literally means "peace".

Shari‘ah: The Islamic Law.

Shaytan: Satan or the devil.

Shi’ah: A heretical sect found primarily in Iran.

Sunnat-e-Mu’akkadah: Refers to those actions which  Rasulullah sallallahu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.

Sunni: Refers to those who belong to the Ahlus Sunnah wal Jama'ah. This term is generally used as an opposite to Sh i ‘ah.

Surmah: Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.

Talaq: Divorce.

Talaq-e-kinayah: A divorce that is issued in vague terms without clearly uttering the words of talaq.

Talaq-e-sarih: A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talaqul ba'in: A divorce, which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talaqul ba'in, he will have to remarry her, i.e. their nikah will have to be re-performed.

Talaqul mughallazah: A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.

Talaqur raj'ai : A revocable divorce.
For further details with regard to all the above forms of talaq, refer to the relevant chapters.

Ulama: Plural of alim.

Ummah: Literally means "community or nation". Here it refers to the Muslim community and nation.

Wajib: Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fasiq and entails punishment.

Wali: In the context of marriage or divorce, it refers to the legal guardian of a minor.

Walimah: Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.

Zihar: Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihar.

Hadhrat Maulana Ashraf Ali Thanvi

Rights of Husband

Allah TaAla has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibadah and displeasing him or keeping him unhappy is a major sin.

1. 1. Rasulullah sallallahu alayhi wa sallam said:  "The woman who offers her five times salat, fasts in the month of Ramadan, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. 2. Rasulullah sallallahu alayhi wa sallam said:  "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. 3. Rasulullah sallallahu alayhi wa sallam said:  "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. 4. Rasulullah sallallahu alayhi wa sallam said:  "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. 5. Rasulullah sallallahu alayhi wa sallam said:  "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. 6. Rasulullah sallallahu alayhi wa sallam said:  "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says:  "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. 7. Rasulullah sallallahu alayhi wa sallam said:  "There are three types of people whose salat is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. 8. A person asked:  "Who is the best woman?" Rasulullah sallallahu alayhi wa sallam replied:  "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."

One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salat in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
 
The Rights of Parents

1. 1. You should not cause them any harm even if they commit any excesses.
2. 2. Respect and honour them in your speech and dealings with them.
3. 3. Obey them in permissible acts.
4. 4. If they are in need of money, assist them even if they are kafirs.
5. 5. The following rights are due to parents after their death:
6. (a) Continue making duas of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
7. (b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
8. (c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
9. (d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
10. 6. According to the Shariah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
11. 7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain Ahadith. (Rasulullah sallallahu alayhi wa sallam said:  "The maternal aunt has the status of one’s mother." - Tirmidhi)

The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'ala has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.

The Rights of Muslims

1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make dua for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillah", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that Amr never goes to the bazaar and he is confident that Amr will fulfil this oath of his, then Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salam to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.

Rights of the Neighbour

1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.

Rights of the Traveling Companion

1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows:  give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.

Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are:

1. 1. You should help them financially.
2. 2. You should undertake their tasks with your own hands and legs.
3. 3. You should console and comfort them.
4. 4. You should not refuse to fulfill their needs and wants.

Rights of Human beings

1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'i reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the ShariAh.

Rights of Animals

1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.

Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making dua for these people. It is possible that on the day of judgement Allah Ta'ala will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghibah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.

Hadhrat Maulana Ashraf Ali Thanvi

1. 1. Once a nikah is performed, it will be valid irrespective of whether mention of any mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a person makes the condition that he will not give any mahr and that he is marrying the woman without any mahr, he will still have to give the mahr.
2. 2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of mahr. The woman can stipulate as much as she wishes. However, it is not good to stipulate a very high figure. If a person gives an amount less than 10 dirhams or its equivalent, he will have to give the balance as well because mahr cannot be an amount less than the minimum. If the husband divorces his wife (in this case) even before she can come and live with him, he will have to give half of the minimum.
3. 3. A person stipulated R20, R100, R1000, or any other amount according to his financial position. The woman thereafter came and lived with him. He also had sexual intercourse with this wife of his. Alternately, he did not have intercourse with her, but he and his wife were able to meet in privacy where no one or nothing stopped them or prevented them from engaging in sexual intercourse. In both these cases, it will be wajib on the person to fulfil the full amount of the stipulated mahr. If none of the above transpired between them, and one of them passed away, it will still be wajib to fulfil the entire mahr. Furthermore, if none of the above transpired between them, and the man divorced her, it will be wajib on him to fulfil half the stipulated mahr.
4. In short, if the husband and wife meet in privacy, as mentioned above or one of them passes away, the entire mahr becomes wajib. And if the husband divorces her prior to them being in privacy and seclusion, it will be wajib to fulfil half the stipulated mahr.
5. 4. If one of them was ill, keeping a fast of Ramadan, in the ihram of hajj, the woman was in her hayd or there was someone who was peeping at them or intruding on their privacy, and they met in private or seclusion in any of the above situations, then this privacy or seclusion of their's is not considered. If they meet each other in any of the above situations or circumstances, the total amount of mahr will not become wajib. If the husband divorces her, it will be her right to receive half the total mahr. However, if the fast was not a fast of Ramadan, instead it was a qada, nadhr, or nafl fast, and this was being kept by one of them, then in such a case if they happened to meet in privacy and seclusion, the wife will have the right of receiving the full amount of the mahr. It will be wajib on the husband to fulfil the full amount.
6. 5. The husband is impotent, however, both of them met in privacy and seclusion. The wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they meet in privacy and seclusion and thereafter he divorces her, she will receive the full mahr.
7. 6. The husband and wife met in privacy and seclusion but the wife is so young that she is incapable of sexual intercourse. Alternately, the husband is so young that he is incapable of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr will not be wajib.
8. 7. If no mention whatsoever of the mahr was made at the time of the nikah, or the nikah was performed on the condition that the woman will not receive any mahr, and thereafter one of them passed away or they met in privacy - that is regarded as a valid privacy in the Shar i ‘ah - even then the mahr will have to be fulfilled. However, in such a case, the mahrul mithl will have to be paid.
9. In the above case, if the husband divorced his wife prior to being in seclusion with her, she will have no right to receive any mahr. Instead, she will only receive a set of clothing. It is wajib on the man to give this to the woman. He will be sinning if he does not do so.
10. 8. When giving this set of clothing, only four items are wajib on the man: a dress, a scarf, a pant, and a sheet, which can cover her body from head to toe. Apart from these items, it is not wajib to give any other clothing.
11. 9. The clothing that the man gives should be according to his financial position. If the man is poor, he should give cotton clothing. If he is of a middle class, he should give silk that is of an inferior quality. If he is very rich, he should give silk clothing that is of a very high quality. However, it should be borne in mind that in all these circumstances the clothing that is given should not be more than half the mahrul mithl in value. At the same time, it should not be less than five dirhams in value.
12. In other words, it is not wajib on the man to give clothing which is very expensive and which exceeds half the mahrul mithl in value. However, it is permissible for him to give clothing that is more than the stipulated amount provided that he gives it happily and out of his own will.
13. 10. At the time of the nikah no mahr was stipulated. However, after the nikah, the husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl will not have to be given. Instead, the amount that they had agreed upon will have to be given. But if the husband divorced his wife prior to their meeting in privacy and seclusion, she will not have any right of receiving any mahr. Instead, she will only receive the clothing that had been mentioned previously.
14. 11. A person stipulated R100, R1000 or any other amount according to his financial position. Thereafter the husband decided to give more than the original amount that was stipulated. This he did voluntarily and out of his own good will. For example, the stipulated mahr was R100, but he decided to give R150. Whatever additional amount he decides to give will now become wajib upon him. If he does not give it, he will be sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to give half of the original amount that was stipulated. The additional amount that he had decided to give will not be calculated.
15. Similarly, if the wife happily and willingly reduces the amount of mahr, it will be considered to be reduced. If she absolves him from paying the entire amount, it will be absolved. Now she has no right to claim it.
16. 12. If the husband pressurized her into reducing the mahr or instilled some fear into her so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be considered to be forgiven. It will still be wajib upon him to fulfil the mahr.
17. 13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will have to be given.
18. 14. A horse, elephant or any other animal was stipulated as mahr. However, a specific horse or a specific elephant was not stipulated. This is also permissible. In such a case an average horse which is not too cheap nor too expensive will have to be given. Alternatively, it's value in cash could be given. However, if an animal was stipulated without specifying the type of animal, this will not be valid. Mahrul mithl will have to be given.
19. 15. A couple got married in an unlawful way and the husband and wife were therefore made to separate. For example, they got married in secret without the presence of two witnesses. Alternately, two witnesses were present but they were deaf and were therefore unable to hear the words that make a nikah valid. Alternatively, a man had divorced his wife or he had passed away. Prior to completing her iddah, the woman married another man. Or some other form of unlawful marriage had taken place and the husband and wife were therefore made to separate. However, in all these cases, the man did not have any sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact, even if they met in privacy and seclusion, she will still not be eligible to receive any mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However, if at the time of nikah some mahr had been stipulated and this mahr is less than the mahrul mithl, then she will receive the mahr that had been stipulated at the time of the nikah and not the mahrul mithl.
20. 16. A person had sexual intercourse with a woman after mistaking her for his wife. He will have to give her mahrul mithl as well, and this intercourse with her will not be regarded as adultery (zina) nor will there be any sin. In fact, if the woman falls pregnant, the lineage of the child will be in order. It will not be tainted and it is not permissible to label the child as being illegitimate. The moment the man realizes that this is not his wife, he should immediately separate himself from her and it will not be permissible for him to continue with the intercourse. It is also wajib on this woman to observe the iddah. It is not permissible for her to stay with her husband or to engage in sexual intercourse with him. The rules related to iddah will be mentioned in a later chapter - Insha’ Allah.
21. 17. If in a certain place or country, the norm is that the entire mahr must be given on the first night, then the woman has the right to demand the mahr on the first night. If she does not ask for it on the first night, she can ask for it whenever she wishes and it will be wajib on the husband to give it to her. He cannot delay in fulfilling the mahr.
22. 18. The practice in India is that the paying and receiving of mahr is undertaken after divorce or after death. When the woman is divorced, it is only then that she claims her mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr. As long as the husband and wife are living together, no one pays the mahr nor does she ask for it. In such a situation, the woman cannot demand the mahr before divorce. However, it is wajib on the man to give an amount that is normally given in that place on the first night. But if all these practices are not found in any place, these rules will not apply.
23. 19. If the husband does not give the amount of mahr that is normally given beforehand, the wife has the right to refuse him to engage in sexual intercourse with her until he pays that amount. If they engaged in intercourse once, she still has the right of refusing him the next time or the following time if he does not pay the mahr. If he wishes to take her to another city or country, she has the right of not going unless her mahr is paid. Similarly, if the mahr is not paid and the woman wishes to travel to another city or country, or wishes to go to her parents home, and there is a mahram who can take her, then the husband does not have the right to stop her. But once he pays the mahr, she does not have the right to do any of these things without her husband's permission. It is not permissible for her to go anywhere without his consent. As for the husband, he can take her wherever he wishes. It is not permissible for her to refuse him.
24. 20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary for him to inform his wife at the time of giving it to her that he is giving her mahr.
25. 21. The man gave an item to his wife. She claims that the item was given as a gift and not as mahr while the man claims that he gave it as mahr. In this case, the husband's claim will be considered. However, if the item was such that it is consumed as food or drink, it will not be considered to be mahr and the husband's claim will not be considered.

Mahrul Mithl

1. 1. Family mahr or mahrul mithl is determined in the following way: look at any woman in the girl's father's family who is similar or equal to this girl. That is, if the girl is young, the woman must also be young at the time of marriage. If the woman is beautiful, this girl must also be beautiful. If the woman's marriage had taken place when she was a virgin, this girl's marriage must also take place while she is a virgin. The wealth that this girl possesses at the time of her nikah, that woman also had possessed the same at the time of her nikah. The place or locality from which this girl is, that woman must also be from the same place. If this girl is religious-minded, intelligent, well-mannered and educated, that woman must also be the same. In short, this girl whose nikah is being performed now, must also possess the qualities that that woman possessed at the time of her nikah,. If they share the same qualities, then the mahr that was stipulated for that woman will be the mahrul mithl for this girl.
2. 2. Women of the girl's father's family refer to the girl's sisters, paternal aunts, cousins (children of paternal uncles), etc. In other words, girls or women who are connected to her paternal grandmother. When determining the mahrul mithl, the mahr of the mother is not considered. However, if her mother is also of the same family as that of her father's, e.g. if her father marries his cousin (paternal uncle's daughter), then the mother's mahr will also be regarded as mahrul mithl.

The Marriages of the Kuffar

1. 1. The different forms of marriage in the different religions are recognized in the Shar i ‘ah. If both, husband and wife, accept Islam, there is no need to repeat their nikah. The nikah that they had performed as kuffar will still be valid.
2. 2. If the husband or the wife accepts Islam and the other partner does not accept, their nikah will be annulled. It will not be permissible for them to live as husband and wife.
3. 3. If the wife accepts Islam and not the husband, then as long as the wife does not complete three hayd periods, it will not be permissible for her to marry another person.

Equality among Wives

1. 1. If a person has more than one wife it is wajib upon him to treat each one equally. Whatever he gives to one wife, the other wife also has the right to claim something equal to that in value. This rule of equality applies to all types of wives, i.e. whether both were virgins at the time of marriage, both were previously married or one was a virgin at the time of marriage while the other had been previously married. If he spends one night with one wife, he will have to spend one night with the other wife as well. If he spends two or three nights with one wife, he will have to do the same with the other wife as well. Whatever wealth, jewellery, clothes, etc. he gives to one wife, the other wife also has the right to claim something equal to that in value.
2. 2. If a person marries a second woman, the rights of this new wife and the rights of the old wife are the same. There is no difference in rights between the two.
3. 3. Equality is based on spending the night and it is not necessary to spend an equal time with them during the day. If a person spends more time with one wife during the day and less time with the other, there is no harm in this. However, it is wajib to spend an equal time with them at night. If a person goes to one wife immediately after maghrib, and the following day he goes to the other wife after isha, he will be sinning. However, if a person's occupation is such that he works at night and remains at home during the day; for him, the basis of equality will be the day. For example, a night watchman or guard will have to base his equality with his wives according to the day and not the night.
4. 4. There is no equality in engaging in sexual intercourse in the sense that if a person engages in sexual intercourse with one wife, it is not necessary for him to engage in sexual intercourse with the other wife as well.
5. 5. The man has to maintain equality in allocating nights to his wives irrespective of whether he is ill or not.
6. 6. There is no sin in loving one wife more than the other because these matters are connected to the heart and one does not have any control over one's heart.
7. 7. Equality is not wajib when embarking on a journey. The husband can take whichever wife he wishes. However, it is preferable to cast a lot and to take the wife in whose favour the lot was drawn. In this way there will be no unhappiness or disgruntlement.

Hadhrat Maulana Ashraf Ali Thanvi

The person who has the power or choice of getting a boy or girl married is called a wali.

1. 1. The first wali of a boy or girl is their father. If the father is not present, the grand-father becomes their wali. If he is not present, then the great grand-father. If none of them are present, the blood-brother becomes their wali. If he is not present, then the step-brother, i.e. brothers from one father. Thereafter, the nephew, thereafter the nephew's son; and thereafter, the nephew's grand-son. If none of them are present, the blood uncle becomes their wali. If he is not present, then the step-uncle, i.e. the step-brother of their father. Thereafter, the son of the blood uncle and thereafter his grand-son. Thereafter, the son of the step-uncle and thereafter his grand-son. If none of them are present, the father's uncle becomes their wali; and thereafter his children. If the father's uncle, his children and grand-children are not present; then the grand-father's uncle becomes their wali. Thereafter, his children, grand-children, and great grand-children.
   
2. If none of them are present, the mother will be their wali. Thereafter, the paternal grand-mother, then the maternal grand-mother and then the maternal grand-father. Thereafter, the blood-sister and then the step-sister, i.e. sisters from one father. Thereafter, the step-brother and then the step-sister who is from one mother. Thereafter, the paternal aunt, then the maternal uncle, and then the maternal aunt.
3. 2. An immature person cannot become a wali of anyone. A kafir cannot be a wali for any Muslim, nor can a lunatic be a wali for anyone.
4. 3. A mature girl has the choice to marry or not to marry. She can marry whomsoever she wishes - no one can force her to marry a particular person. If she marries a person on her own, the nikah will be valid irrespective of whether the wali is informed or not, and irrespective of whether the wali gives his consent or not. In all cases the nikah will be valid. However, if she does not marry a person who is of the same social standing as her, and instead, marries a person who is of a lower standing than her family, and her wali is not happy about this marriage, then the fatwa in this case is that the nikah will not be valid.
5. If she marries a person who is in the same social standing as her, but the mahr that she receives is less then what is normally fixed in her paternal grandfather’s family, then although the nikah will be valid, the wali will have the right to annul this marriage. The mahr that is normally fixed in her paternal grandfather’s family is known as mahrul mithl. The wali can go to a Muslim court and have such a marriage annulled. However, it should be borne in mind that this right of annulment is only possessed by all those walis whom we had mentioned before the mother. In other words, from the father onwards till the children of the grand-father's uncle.
6. 4. A wali performed the nikah of a mature girl without asking her or without seeking her consent. The validity of such a nikah will be dependent on her permission and consent. If she grants her permission, the nikah will be valid. If she does not grant her permission or is not happy, the nikah will not be valid. The method of granting permission is mentioned in the next mas'ala.
7. 5. The wali came and informed a young virgin girl that he intends performing her nikah with a certain person, or that he has already performed her nikah with a certain person. Upon hearing this, she remained silent, began smiling or began to cry. All these responses of her's will be considered to be a permission and a consent. Now, if the wali performs her nikah, it will be valid. If he has already performed it, it will also be valid. It is not a prerequisite for her to give a verbal permission. Those who force a girl in giving a verbal permission are in error.
8. 6. At the time of seeking her permission, the wali did not mention the name of her future husband, nor did she have any prior knowledge of him. In such a case, her silence will not be considered to be a form of consent, nor will it be considered to be a form of granting permission. It is necessary to mention the boy's name or some other form of identification whereby the girl can understand that the wali is referring to a particular person. Similarly, if the wali performed the nikah without mentioning the amount of mahr to her and it was far less than the mahrul mithl, the nikah will not be valid without her permission. He will have to seek her permission again.
9. 7. The girl is not a virgin, and instead had married previously and this is her second marriage. When the wali asks her or seeks her permission for this second marriage, her mere silence will not be considered to be a form of granting permission. Instead, she will have to give a verbal reply. If she does not give a verbal reply and remains silent, and despite this, the wali performs her nikah, then her nikah will be in abeyance. Later, if she gives a verbal permission, the nikah will be valid. If not, it will not be valid.
10. 8. Despite the father being present, the uncle, brother or any other wali sought the permission of a virgin girl. If she remains silent, it will not be considered to be a form of granting permission. Only when she gives a verbal permission will it be considered. However, if the father sent these persons to seek her permission, her silence will be considered to be a form of consent. In short, the wali who is given the first preference in the Shari‘ah and who has the most right to seek permission from the girl - when he asks her or when someone who has been sent by him asks her, then only will her silence be considered to be a form of consent. If the grand-father had the right of asking her, and instead the brother asked her; or if the brother had the right of asking her and instead she was asked by her uncle, then in such a case her silence will not be considered to be a consent.
11. 9. A wali performed the nikah of a girl without asking her and without obtaining her consent. After the nikah, the wali or his messenger came and informed the girl that her nikah with a particular person has been performed. In such a case, if she remains silent, this will be a permission on her part and the nikah will be valid. But if someone else comes and informs her, and this person is a pious, reliable person, or two persons come and inform her, then by her remaining silent the nikah will be valid. But if there is only one person who informs her and he is an unreliable person, then by her remaining silent the nikah will not be valid. Instead, it will be held in abeyance. When she gives a verbal reply or any other form of granting permission is found, then only will the nikah be valid.
12. 10. Upon being informed of her nikah, the girl did not give a verbal reply although it was necessary for her to give a verbal reply. However, when her husband approached her she did not refuse him from engaging in sexual intercourse with her. Even in this case, the nikah will be valid.
13. 11. The same rules apply to a mature boy, i.e. he cannot be forced into a marriage nor can the wali perform his nikah without his permission. If his nikah is performed without his permission, it's validity will be dependent on his permission. If he expresses his consent, his nikah will be valid. If not, it will not be valid. However, it should be borne in mind that the boy's silence is not considered to be a form of granting permission. He will have to give a verbal reply.
14. 12. If a boy or a girl is immature, they do not have their own choice. Their nikah is not valid without a wali. If a boy (or girl) performs his nikah on his own or someone else performs it, it will be dependent on the permission of the wali. If the wali grants permission, the nikah will be valid. If not, it will not be valid. The wali has full rights over such a boy or girl. He can get them married to whoever he wishes and refuse whoever he wishes. Immature girls and immature boys cannot reject such a nikah at that time. This is irrespective of whether the girl is a virgin or had been married previously and had also been sent to her (first) husband's home - the same rule will apply.
15. 13. If the father or grand-father perform the nikah of an immature girl or boy, they do not have the right to reject or repudiate this nikah even after they become mature. This is irrespective of whether the marriage was executed with a person who is of the same social standing or with a person of a lower class, and irrespective of whether the nikah was performed with mahrul mithl or whether it was far less than the mahrul mithl. In all cases the nikah will be valid and they cannot reject or repudiate this nikah.
16. 14. If a wali other than the father or grand-father performed the nikah, and it was performed with a boy of the same social standing and the mahrul mithl was also given, then in such a case the nikah will be valid. However, after reaching the age of maturity, she has the right to endorse this nikah or to go and complain to a Muslim judge and have this marriage annulled.
17. But if the wali performed her marriage with a person of a lower social standing or accepted a mahr which was far less than the mahrul mithl, the nikah will not be valid from the very outset. Similarly, if the wali performed the nikah of a boy with a mahr which was far more than the mahrul mithl of the girl, the nikah will not be valid from the very outset.
18. 15. A wali other than the father or grand-father had performed the nikah of an immature girl who also had knowledge of this nikah. Thereafter, she became mature and until then her husband hadn't had any sexual intercourse with her. In such a case, the moment she becomes mature, she must mention her discontent with regard to marrying this person. She must clearly state that she is not happy. Alternatively, she could say that she does not wish to continue with this marriage. This could be said in the presence of others or in privacy where she is all alone. But she has to mention it verbally. However, by her merely saying this, the nikah will not be annulled. She will have to go to a Muslim judge, he will annul the marriage, and only then will it be annulled.
19. Once she becomes mature and allows even a moment to pass in which she does not mention her discontent, she will not have the choice of having her nikah annulled.
20. But if the girl did not have any knowledge of this nikah and only learnt of it after becoming mature, then the moment she is informed, she will immediately have the right to reject the nikah. If she remains silent for even a moment, she will forfeit this right to reject the nikah.
21. 16. If her husband engaged in sexual intercourse with her, and thereafter she becomes mature, it is not necessary for her to reject the nikah immediately after becoming mature or after being informed. Instead, as long as she does not express her consent and happiness, she will have the choice of rejecting or accepting irrespective of how much time lapses. However, if she clearly states that she is happy about this marriage, or her consent is made apparent in some other way such as being in solitude with her husband like any other normal husband and wife, then she will have no choice and this nikah will become entrenched.
22. 17. The person who is most entitled of being the wali of an immature girl is gone to a foreign country. He is so far away that if the rest of the family had to await his arrival in order to consult him, the girl will lose this opportunity. Furthermore, the person who has come with the proposal is not prepared to wait for so long and it will be difficult for the girl to receive a similar proposal. In such a case, the person who is next in line to become her wali can also perform her nikah. If he performs the nikah without consulting the girl, it will be valid. But if the first wali is not very far away, her nikah should not be performed without consulting him. If it is performed, it will be dependent on his permission. Once he grants his permission, the nikah will be valid.
23. 18. Similarly, if the second wali performs the nikah of an immature girl despite the most rightful wali being present, it will be dependent on his permission. For example, if the grand-father performs the nikah without consulting the father despite the latter being present, it will be dependent on the father's permission. If the right belonged to the brother but the nikah was performed by the uncle, it will be dependent on the brother's permission.
24. 19. A woman became a lunatic and lost her sanity. She has a mature son and a father as well. If her nikah has to be performed, her wali will be her son because the son is more entitled of being a wali than the father (father of the woman).
    

The Question of Compatibility or Kufu1. The Shar i ‘ah has taken great precautions in ensuring that nikah with an incompatible person or a person of a lower social standing does not take place. In other words, do not perform the nikah of a girl with a man who is not equal to her in status or who is of no match to her.
2. Compatibility or equality is considered in several factors: (1) lineage, (2) Islam, (3) piety, (4) wealth, (5) profession or occupation.
Equality in Lineage
1. Equality in lineage is that the Shaykh, Sayyid, Ansari, and ‘Alawi are all equal to each other. In other words, although the status of a Sayyid is more than the others, if the daughter of a Sayyid marries a Shaykh boy; it will not be said that she did not marry someone who is of her family relations. Instead, it will also be regarded as if she has married one of her relatives.
2. In matters of lineage, the lineage of the father is considered and not the mother. If the father is a Sayyid, the son is also a Sayyid; and if the father is a Shaykh, the son is also a Shaykh - irrespective of what the mother may be. If a Sayyid marries a woman who is not a Sayyid, their son will be regarded as a Sayyid. This son will be equal in status to all other Sayyids. Although the son whose father and mother are both from a noble family is respected more, according to the Shariah they will all be regarded as relatives or of the same social standing.
3. The Moghuls and Pathans are regarded as one nation and are not of the same class as that of the Sayyids and Shaykhs. If the daughter of a Sayyid or Shaykh gets married with one of them, it will be said that she married someone who is of a lower social standing than her.
Equality in being a Muslim
1. Equality in being a Muslim is only considered among the Moghuls, Pathans, and other non-Arab nations. There is no consideration of this among the Shaykhs, Sayyids, ‘Alawis, and Ansaris. A man who accepts Islam and his father was a kafir cannot be on par or equal to a woman who is a Muslim and her father was also a Muslim. The man who is a Muslim, his father is also a Muslim, but his grandfather was a kafir; cannot be equal to a woman whose grandfather was also a Muslim.
2. A man whose father and grandfather were Muslims, but his great grandfather was a kafir will be regarded as equal to a woman whose several forefathers were Muslims. In short, this equality is only considered till the grandfather. Equality beyond the grandfather, such as the great grandfather and beyond him is not considered.
Equality in Piety
Equality in piety means that a man who does not follow the dictates of the Shar i ‘ah - who is a wicked person, a scoundrel, an alcoholic, a shameless person - will not be considered to be equal to a pious, chaste and religious woman.
Equality in Wealth
Equality in wealth means that a person who is an absolute pauper cannot be compatible to a rich woman. If the man is not an absolute pauper, but is capable of giving that amount of mahr that is normally given on the first night and is also capable of giving her maintenance, then he will be regarded to be equal to her in status even if he is unable to give the entire amount of mahr. It is not necessary for the man to be in exactly the same financial position as that of the woman. Nor is it necessary for him to be close to that financial position.
Equality in Occupation
1. Equality in occupation is that, e.g. weavers are not regarded as equal to tailors and are accorded a status that is lower than that of tailors. Similarly, barbers, washermen, etc. are not regarded as being equal to tailors, but are regarded as being lower than tailors.
2. A mad, lunatic person cannot be equal to an intelligent, understanding woman.

Hadhrat Maulana Ashraf Ali Thanvi

1. It is mentioned in a Hadith that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta'ala that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.

2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said : "Marriage is my way and my sunnah." "The one who does not act upon my sunnah is not of me." That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasulullah sallallahu alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasulullah sallallahu alayhi wa sallam displeased with him for even a moment. May Allah Ta'ala grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasul sallallahu alayhi wa sallam.

It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "Marry so that I can be proud (of your numbers) on the day of judgement over the other nations." In other words, Rasulullah sallallahu alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta'ala. This is because whoever from his ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta'ala, and that we should not display any laziness in this regard.

It is mentioned in a Hadith that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ummah of Rasulullah sallallahu alayhi wa sallam. Glory be to Allah! How beloved Rasulullah sallallahu alayhi wa sallam is to Him.

The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her necessities, then nikah is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikah will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a haram act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.

3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.

4. It is mentioned in a Hadith that when the status of a person is increased in jannah, he asks out of wonder: "How did I receive all this?" (That is, "How did I receive such a high status when I hadn't carried out so many good deeds to deserve such a status?") It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.

5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will "fight"(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta'ala to remove its parents from jahannam. Through His bounty, Allah Ta'ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child: "O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah." So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.

6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta'ala looks at both of them with mercy.

7. It is mentioned in a Hadith that Allah Ta'ala has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made haram. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta'ala, Allah will help and assist him in his expenses and other affairs.

8. It is mentioned in a Hadith that two rak‘ats of salat performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.

9. It is mentioned in a Hadith that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).

10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: "I have not left behind any test and tribulation on men more harmful than women." In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta'ala into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Shari‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halal earnings, which Allah Ta'ala has blessed you. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient; it is therefore incumbent to take special measures in reforming them.

11. It is mentioned in a Hadith that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.

The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kafir is also included in this rule.

12. It is mentioned in a Hadith that a woman is either married because of her Din, her wealth or her beauty. Choose the one with Din, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasulullah sallallahu alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one's nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. "May your hands become dusty" is an Arabic mode of expression, which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.

13. It is mentioned in a Hadith that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.

14. It is mentioned in a Hadith that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child's resemblance, we learn from this Hadith that the mother's influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.

15. It is mentioned in a Hadith that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasul sallallahu alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband's rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasul sallallahu alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.

16. It is mentioned in a Hadith that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite du‘a. The virtue of du‘a is that if a child is conceived through this intercourse, shaytan will not be able to harm this child in any way.

17. There is a lengthy Hadith in which Rasulullah sallallahu alayhi wa sallam addressed Abdur Rahman bin Auf radiyallahu anhu asking him to have a walimah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walimah after engaging in sexual intercourse with one's bride. However, many ulama have permitted it immediately after the nikah as well. It is mustahab to have a walimah.

By: Khursheed Alam Dawood Qasmi*
Email: qasmikhursheed@yahoo.co.in

Blessed Birth: Allah’s last and final Messenger, Muhammad (Sallallahu Aleihi Wa Sallam) was born on Monday 12th Rabiu al-Awwal in the year of the Elephant corresponding 20th April 571 AC to Abdullah son of Abdul Muttalib and Aminah daughter of Wahab son of Abdu Manaaf in Makkah, the city where holy Ka’bah is situated.

Golden Lineage of Prophet Muhammad (SAWS): The Prophet Muhammad (SAWS) bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Munaaf bin Qusei bin Kilaab bin Murrah bin Ka’ab bin Lawei bin Ghalib bin Fehr bin Malik bin Nadhr bin Kinanah bin Khuzaimah bin Mudrakah bin Ilyas bin Mudhar bin Nazaar bin Ma’add bin Adnan. (Seerate Mustafa 1/22)

Father’s Death: The father, Abdullah died before the Prophet’s blessed birth.

Blessed Names: On seventh day of his birth, Abdul Muttalib performed his Aqiqah and invited all the members of the Qureish. Abdul Muttalib gave him unique name “Muhammad”; while his mother named him “Ahmad”. Both the names were unique traditionally for the peoples of the Qureish as such names were not given to anyone before by their elders. (Seerate Mustafa 1/61-62)

Five Names: According to one narration in Sahih Bukhari, the Prophet (SAWS) described his five names: Muhammad, Ahmad, Maahee, Haashir and Aaqib. (Seerate Mustafa 1/66)

Kunniyah: Abul Qasim and Abu Ibrahim (SAWS). (Seerate Mustafa 1/67)

Nursing: Firstly the Prophet (Sallallahu Aleihi Wa Sallam) was breastfed by his mother for 3/4 days. For few days more, he (SAWS) was also breastfed by Thuweibiyah, the girl-slave of his uncle Abu Lahab, who was set free by Abu Lahab as soon as she informed him about the blessed birth of Muhammad (SAWS). (Seerate Mustafa 1/68)

According to the Arab custom, the prominent Arab used to send their newly born babies to the rural area during the breastfeeding period, so that they will be brought up in clean envirounment and they will have command over eloquent language. Muhammad (SAWS), therefore, was also taken by Halimah Sa’adiyah (RA), a blessed lady from “Bnu Sa’ad Tribe” for upbringing and breastfeeding. (Seerate Mustafa 1/69)

When the Prophet (SAWS) turned two years, Halimah Sa’adiyah weaned him from breastfeeding and brought him (SAWS) back to his mother, Aaminah. But she remembered the blessing which she was bestowed upon because of him (SAWS), so she requested to his mother to give him back for further upbringing for little longer. She was given back. After some months, he started going with his foster brothers for grazing the goats. (Seerate Mustafa 1/72)

Shaqqus Sadr: When he (SAWS) was four years old still in Banu Sa’ad Tribe, once he went for grazing the goats with his foster brother. Two angels, Jabraeel and Mikaeel (AS) dressed in white clothes descended in form of the human beings and caught him. They split his chest open, took out the heart, cleaned it, put it back at its place and stitched it. (Seerate Mustafa 1/72)

Second Shaqqus Sadr: The second time Shaqqus Sadr took place when he (SAWS) had turned 10. The third time Shaqqus Sadr took place at the time of the Prophethood when he was 40 years old. Fourth Shaqqus Sadr took place at the time of Miraaj; (while he was 51 years old.) (Seerate Mustafa 1/75-76)

Mother’s Demise: Because of the incident of Shaqqus Sadr, Halimah and her husband got frightened and hastily brought him back to his mother. Now he (SAWS) was in the care of his beloved mother. When he (SAWS) was 6 years old, his mother took him to Madinah to visit the relatives. His mother died, while coming back from Madinah at a place called “Abwa”. (Seerate Mustafa 1/83)

In Charge of Grandfather: The doubly orphaned Muhammad (SAWS) was put under the charge of his grandfather Abdul Muttalib who took care of him. After two years, Abdul Muttalib died. (Seerate Mustafa 1/84)

In Charge of Uncle Abu Taalib: When he was just 8 years old, he was in charge of his uncle Abu Talib as Abdul Muttalib confided to his son Abu Talib the charge of the little double orphan on his deathbed. (Seerate Mustafa 1/84)

First Journey to Syria: When the Prophet (SAWS) was 12 years old, he started his journey to Syria with his uncle Abu Talib. When they reached nearby Busra, they met a Christian Priest, Jarjees, who informed the Qureish about his being Prophet in the future and suggested to not take him to Syria. Then he was returned back to Makkah. (Seerate Mustafa 1/85-87)

Participation in Harbul Fijaar: Following the Event of the Elephant, the War which took place between Qais and Qureish is called “Harbul Fijaar”. The Qureish won the battle. The Prophet (SAWS) participated in the battle on insistent of his uncles. (Seerate Mustafa 1/90)

Hilful Fuzul: On behest of Zubair bin Abdul Muttalib, the people from Bnu Hashim and Bnu Tameem gather together at the place of Abdullah bin Jada’an and they agreed upon to assist and help the oppressed ones either they are from their own people or some else. The Prophet (SAWS) participated in this agreement. This time he was 15. (Seerate Mustafa 1/91)

As the Prophet Muhammad (SAWS) used to go for grazing goats when he was in Banu Sa’ad tribe in his childhood, in the same way he also grazed the goat in Makkah when he was a youth. (Seerate Mustafa 1/94)

The 2nd Journey to Syria: Siyyidah Khadijah (RA) was a pious, rich and businesswoman of Arabia. When he (SAWS) turned 25, he was offered by Khadijah (RA) to go Syria for her business. Because of poor economic condition of his uncle Abu Talib, he (SAWS) accepted this offer. He went Syria with her slave Meisarh. (Seerate Mustafa 1/96-97)

Wedding with Khadijah (RA): Following the 2 months and 25-day of the Syria trip, Sayyidah Khadijah (RA), then 40, proposed the Prophet (SAWS), then 25, for marriage. After consultation with his uncle, he (SAWS) got ready. Date was fixed. On the date, the Prophet (SAWS) reached Khadijah’s home in the company of his uncles: Abu Talib, Hamzah and other elders of the family and Nikaah was performed by Abu Talib. (Seerate Mustafa 1/107-108)

Hakam (Mediator/Judge): When the Prophet (SAWS) was 35, the Qureish wanted to reconstruct the Holy Ka’abah. When the construction of the holy Ka’abah reached the level at which the Hajar-e-Aswad (Black Stone) was to be placed, a dispute erupted among the tribe of the Qureish regarding whom to grant the honour of placing the Stone back on its corner. Abu Umayyah bin Mughirah Makhzumi suggested that the first person to enter the Haram the following morning would be made Hakam (Judge) to give the final decision. They agreed upon it. The Next day in the morning, it was the Prophet (SAWS) who entered the Haram first. Then he (SAWS) was made Hakam. He told the people to put the Black Stone in his Sheet and asked the Chiefs of each tribe to lift it up to the level. Then he (SAWS) himself placed it at its place. (Seerate Mustafa 1/111-112)

In the Cave of Hiraa: When the Prophet (SAWS) turned 37-year old, he started visiting the Cave of Hiraa repeatedly and loving seclusion and loneliness to worship Allah the Almighty.

Prophethood: When the Prophet (SAWS) turned 40, once he was in the Cave of Hiraa, Allah the Almighty selected him as His Nabi (Prophet) and Rasool (Messenger) sending the Frist Revelation (Wahee). (Seerate Mustafa 1/128) The Prophet (SAWS) was blessed with Prophethood and Messenger-hood on Monday, 8th Rabiul Awwal. (Seerate Mustafa 1/138-139) Following the Prophethood, Sayyidah Khadijah (RA), Warqah bin Naufal, Ali bin Abi Talib, Zaid bin Harathah and Abu Bakr Siddiq (RA) embraced Islam. (Seerate Mustafa 1/148-49)

Because of the invitation of Siyyiduna Abu Bakr Siddiq (RA), some prominent members of Qureish, like Uthman bin Affan, Zubeir bin Awwam, Abdur Rahman bin Awf, Talha bin Obaidullah and Sa’ad bin Abi Waqqas embraced Islam. (Seerate Mustafa 1/151)

2nd Year of Prophethood: He (SAWS) announced about his Prophethood secretly and almost 40 people embraced Islam. The Home of Arqam (RA), situated at mount Safaa, was selected as the Revert Center. The Muslims used to get together there as long as Sayyiduna Umar had not embraced Islam. (Seerate Mustafa 1/165)

4th Year of Prophethood: For the first three years, he (SAWS) used to call the people towards Islam secretly. After 3-year, the Prophet (SAWS) announced his Prophethood openly and invited his relatives towards Islam from the mount Safaa. (Seerate Mustafa 1/165-66)

Some Personal Enemies of the Prophet (SAWS) and Muslims: Abu Jahl, Abu Lahab, Aswad, Harith bin Qeis, Waleed bin Mughirah, Umayyah bin Khalf, Uqbah bin Abi Muaeet etc. (Seerate Mustafa 1/203)

5th Year of Prophethood: When the polytheists felt that the number of the people embracing Islam is growing, they started torturing and oppressing them ruthlessly. When the torture and oppression of the polytheists of Makkah against the Muslim became unbearable, the Prophet (SAWS) suggested the newly reverted Muslims to migrate to Habsha (Ethiopia). The first time 11 males and 5 females and the 2nd time 86 males and 16 females migrated to Habsha secretly. (Seerate Mustafa 1/234-41)

6th Year of Prophethood: (Sayyiduna Hamzah and) Sayyiduna Umar (RA) embraced Islam. Then the Muslims started offering Salaah in the Holy Ka’abah openly. (Seerate Mustafa 1/251)

7th Year of Prophethood: While on the one hand the King of Ethiopia, Najashi rejected the demands of the Qureish’s ambassadors and gave high respect to Jafar (RA) and his friends, Hamzah and Umar (RA) embraced Islam on the other. Then the polytheists became hopeless and agreed upon to boycott the Prophet (SAWS), Banu Hashim and his Supporters socially. They were detained in the Valley of Abu Talib and had to stay 3-year there in the Valley in worst condition. (Seerate Mustafa 1/257)

10th Year of Prophethood: Social Boycott came to an end and the Muslims took the sigh of relief. (Seerate Mustafa 1/261)

The 10th Year of Prophethood is known as “Aamul Huzn”, because uncle, Abu Talib and Sayyidatuna Khadijah (RA) passed away. After their death, the Prophet (SAWS) was apparently helpless. He (SAWS), therefore, made a journey to Ta’if and presented Islam to famous three brothers: Abd Yaa Leil, Masood and Habib of Ta’if; but in return, he (SAWS) was tortured and attacked by the unfortunate folks of Ta’if until he got wounded and his shoes were full with blood. (Seerate Mustafa 1/264-67)

Miracle of Splitting the Moon: When the polytheists: Waleed bin Mughirah, Abu Jahl, Aas bin Waail etc. demanded the Prophet (SAWS) to prove his Prophethood by splitting the moon into two, if he was a Prophet. The Prophet (SAWS) did so with the help of Allah the Almighty, but they didn’t embrace Islam rather they said that he had been a magician and had played magic. (Seerate Mustafa 1/230-31)

11th Year of Prophethood: On 27th Rajab, the Prophet (SAWS) was taken on a unique tour of the Kingdom of the Universe, which is known as Miraaj. He proceeded from Masjide Haram to Masjide Aqsa. Then from Masjide Aqsa, he was taken up to the skies until he reached heavenly tree known as Sidratul Muntaha. The polytheists negated this tour; while Abu Bakr Siddiq (RA) accepted it without a doubt. (Seerate Mustafa 1/279)

Islam in Yathrib (Madinah): A group of Khazraj from Yathrib (Madinah) came to Makkah in the Hajj season. The Prophet (SAWS) invited them towards Islam and recited few verses of the Glorious Qura’an in front of them. As they saw the Prophet (SAWS) recognized him and they started whispering that this is the same Prophet about whom we heard from the Jew of Madinah. Then they embraced Islam in the same gathering. They were six people (RA) who embraced Islam. (Seerate Mustafa 1/319)

12th Year of Prophethood: From Yathrib, next year 12 people came to Makkah to meet the Prophet (SAWS). Five of them were those who had already embraced Islam in the previous journey and seven people were new. They embraced Islam and took pledge on the hands of the Prophet (SAWS). When they were going back to Madinah, the Prophet (SAWS) sent Sayyiduna Abdullah bin Ummu Maktoom and Mus’ab bin Umeir with them to teach the Qura’an and the Islamic rulings. (Seerate Mustafa 1/320-21)

Jumuah Salaah in Madinah: In the same year, As’ad bin Zurarah (RA) encouraged the Muslims to establish Jumuah Salah and it took place. After few days, a letter from the Prophet (SAWS) to Musab bin Umeir came, where he (SAWS) had instructed to establish Jumuah Salaah. (Seerate Mustafa 1/324)

13th Year of Prophethood: Sayyiduna Mus’ab bin Umeir came from Madinah to Makkah with a group of Muslims to perform Hajj. In this group there were 73 males and 2 females who took the pledge on the hands of the Prophet (SAWS) in Valley. This pledge is called “Beiate Aqabah Thaaniyah”. (Seerate Mustafa 1/325)

Selection of Chiefs: Following the completion of the Pledge, the Prophet (SAWS) informed them that the Prophet Musa (AS) had selected 12 Chiefs from the children of Israel; therefore he (SAWS) also selected 12 leaders and chiefs from them on behest of Jabraeel (AS) and guided them to lead and head their people. (Seerate Mustafa 1/332)


Beginning of Hijrah (Migration) and Welcome in Madinah: In the beginning, Rasulullah (Sallallahu Aleih Wa Sallam) was shown the Hijrah place, a land of date palm trees, between two mountains, the two stony tracts, in a dream. Up to the time, he (SAWS) was undecided about the place of Hijrah, until it was confirmed and the place was decided through Wahi (Revelation). Then the Prophet (SAWS) directed his followers to migrate to Madinah with the command of Allah, the Almighty. They were received and welcomed in Madinah with enthusiasm and much hospitality. (Seerate Mustafa 1/340)

The Polytheists Plot to Kill the Prophet (SAWS): The polytheists, after observing the Hijrah of the Sahabah (RA) one after another, thought that Rasulullah (SAWS) will migrate today or tomorrow as well. So, they started thinking seriously to prevent him from the Hijrah. They met in all haste. After several milder expedients had been rejected, Abu Jahl opined that he should be killed and for killing one man should be chosen out of every tribe and that each man should strike a blow at him with his sword so that responsibility of the guilt would rest equally on all tribes. The Banu Abd Manaaf was much inferior and therefore would not be able to revenge their kinsman's death. Iblis, who participated in the meeting pretending to be a Sheikh from Najd, conquered with this opinion.

Following the meeting, Jabraeel (AS) came and informed Rasulullah (SAWS) about the polytheists’ plot. The Prophet (SAWS) informed Abu Bakr (RA) about his plan to migrate. A number of youths were selected for the bloody deed. As the night advanced, the assassins posted themselves round the house of the Prophet (SAWS). They watched all night long, waiting to murder the Prophet (SAWS) when he should leave his house at the early dawn. By some the Prophet (SAWS) had warned of the danger, and he directed Ali (RA) to lie down in his place and wrap himself up in his green clock, which he did. The Prophet (SAWS) miraculously escaped through the window and he appeared to the house of Abu Bakr (RA), unperceived by door. In the meantime, they, looking through a crevice and seeing Ali (RA), whom they mistook for Muhammad (SAWS) himself, asleep, continued watching there until morning.

When Ali (RA) arose, they found themselves deceived. The fury of the Qureish was now unbounded. The news that they would be assassins had returned unsuccessful and Muhammad (SAWS) had escaped aroused their whole energy. A prize of a hundred camels was set upon Muhammad's head. (Seerate Mustafa 1/344-49)

Then Rasulullah (SAWS) and Abu Bakr (RA) reached a cave on the mountain of Thaur and stayed there for three nights. Abdullah Ibn Abi Bakr who was an intelligent and sagacious youth, used to stay with them overnight. He used to leave them before daybreak so that he would be with Qureish in the morning as if he had spent the night in Makkah. He would keep in mind any plot made against them and when it became dark, he would go and inform them of it. Aamir Ibn Fuhaira, the freed slave of Abu Bakr (RA), used to bring the milch sheep (of Abu Bakr) to them a little while after nightfall in order to rest the sheep there. So they always had fresh milk at night, the milk of their sheep, and the milk which they warmed by throwing heated stones in it. Aamir Ibn Fuhaira would then call the herd away when it was still dark (before daybreak). He did the same in each of those three nights. Rasulullah (SAWS) and Abu Bakr (RA) had hired a man from the tribe of Bani Ad-Dail from the family of Banu Abd Ibn Adi as an expert guide, and he was in alliance with the family of Al-As Ibn Wail As-Sahmi and he was in the religion of the infidels of Quraish. The Prophet (SAWS) and Abu Bakr (RA) trusted him and gave him their two she-camels and took his promise to bring their camels to the cave of the mountain of Thaur in the morning after three nights later. And when they set out, Aamir Ibn Futhaira and the guide went along with them and the guide led them, along the seashore." (Sahihul Bukhari, Hadith: 3905)

When the Prophet (SAWS) was on his way to Madinah, Suraqa Ibn Ju'sham followed to get the prize of 100 camels. After approaching them, his horse stumbled and he fell down. He stood up and took out the divining arrows and drew lots as to whether he should harm them or not, and the lot which he disliked came out. Despite that he continued his plot. When he was close to them, suddenly the forelegs of his horse sank into the ground up to the knees and he fell down. The horse got up, but could hardly take out its forelegs from the ground. When it stood up straight again, its forelegs caused dust to rise up in the sky like smoke. Latter, he called upon them to feel secure. At this point, he felt that the cause of Rasulullah (SAWS) would become victorious. He informed them the plans of the Qureish concerning them. The Prophet (SAWS) said: 'Do not tell others about us.' Then Suraqa requested him to write a statement of security for him. He (SAWS) ordered Amir Ibn Fuhaira, who wrote it on a parchment. Then Rasulullah (SAWS) proceeded on his way." (Summarised from Sahihul Bukhari, Hadith: 3906)

The Prophet (SAWS) and Abu Bakr (RA) were also followed by Buraidah Aslami who was with 70 peoples. But at the end, all of them embraced Islam. (Seerate Mustafa 1/382)

The news of the Prophet’s Hijrah was spread already in Madinah. The Ansaar were waiting eagerly for him and ready to receive with enthusiasm. Anyway, the Prophet (SAWS) reached the place called Qubaa on Monday, 12th Rabiul Awwal 13th year of Prophethood. He stayed for few days in Qubaa, at the home of Kulthoom bin Hadm and constructed Masjidut Taqwaa. After leading Jumuah Salaah, he (SAWS) left for Madinah. In his Khutbah, he didn’t mention any point about his perpetual enemies and didn’t condemn them; rather he highlighted the topic of Taqwaa and the preparation for the Hereafter. When he reached Madinah, everyone was wishing to make him a guest; but he (SAWS) stayed at the home of Abu Ayyub Ansari (RA) according to the will of Allah. (Seerate Mustafa 1/383-93)

1st Hijrah: After Hijrah reaching in Madinah, the Prophet (SAWS) was interviewed by some Jew scholars. Some prominent Jews and great Jew scholars like, Maimoon bin Yaameen, Abdullah bin Salam, Abul Qeis embraced Islam. Sayyiduna Sarmah bin Abi Anas, a monotheist embraced Islam. The place was bought and the price was paid by Abu Bakr (RA) and Masjide Nabawi was built. The Prophet (SAWS) constructed the homes for Ummahaatul Moomineen. He made Brotherhood between Ansar and Muhajireen because the Muhaajireen had left their homes, properties and relatives in Makkah. To create familiarity among the Ansaar and Muhaajireen, the brotherhood between them was made. 45 Muhaajireen were made brothers of other 45 Ansaar. Ansaar played the role with their Muhajireen brothers was matchless. This relation of brotherhood was so strong that when an Ansari died, his Muhajir brother used to be his inheritor (later it was abrogated.). Adhan was introduced to call the Muslims for Salaah. To protect Muslims from the mischief of Jews, the written treaty was made between Muslims and Jews of Banu Qainqa’a, Bani Nadheer and Bani Qureizah. Battle of Wuddan took place. In brief, the migration marked the beginning of new era in their lives. (Seerate Mustafa 1/396-442)

The Prophet (SAWS) sent a Sariyyah under the leadership of Sayyiduna Ubaidah bin Harith (RA) towards Rabigh to follow the caravan of polytheists in Shawwal. He (SAWS) also sent a Sariyyah under the leadership of Sa’ad bin Abi Waqqas towards Kharrar. (Seerate Mustafa 2/49)

2nd Hjirah: Before Hijrah, Rasulullah (SAWS) used to offer Salaah in the way that it was easy to face both the Qiblahs: Beitullah nad Beitul Maqdis; but when he (SAWS) migrated to Madinah, it was not possible. So, he faced the Beitul Maqdis in Salaah only as it was impossible to face both the Qiblahs. Following 16-17 months, Allah the Almighty altered the Qiblah from Beitul Maqdis to the Holy Ka’abah permanently as it was also the desire of the Prophet (SAWS). In the last ten days of Sha’baan, the fasting in the month of Ramdhan was made compulsory. In the month of Ramadhan, the rulings regarding the Sadqatul Fitr and Eidu Fitr were revealed. The ruling regarding Eidul Adhhaa and the Sacrifice was revealed. Invoking Durud upon the Prophet (SAWS) was revealed. Zakaah (Alms) was made compulsory. (Seerate Mustafa 1/444-54)

The Sariyyah was sent under the leadership of Sayyiduna Hamzah (RA) towards Seiful Bahr to follow the Caravan of polytheists coming from Syria under the leadership of Abu Jahl. The Prophet (SAWS) himself participated in the Battle of Abwa/Wuddan. The battles of Buwaat and Oshairah, Badr Sughra, Sariyyah of Abdullah bin Jahash and famous battle of Badr (Badr Kubra) occurred. In Badr Kubra, Muslims got clear victory, 70 enemies were killed and 70 were arrested who were released after paying ransom. The battles of Qainqa’a and Saweeq took place. Siyyadah Fatimah (RA) was married to Sayyiduna Ali (RA). (Seerate Mustafa 2/48-166)

3rd Hijrah: Battles of Ghtfaan, Buhraan took place. Sariyyah of Zaid bin Hartha took place. Because of the attack from the Polytheists of Makkah, the Battle of Uhah took place. The tooth of the Prophet (SAWS) got martyred.  Sayyidna Hamzah and Hanzalah along with other 70 sincere Sahabah got martyred. The body of Sayyiduna Hamzah (RA) was mutilated. The Battle of Hamraul Asad occurred. The Prophet (SAWS) made Nikaah with Hafsah bint Umar (RA). The Prophet’s daughter Ummu Kulthoom (RA) got married with Sayyiduna Uthman (RA). Sayyiduna Ali and Fatimah (RA) were blessed with baby boy, Hasan (RA). Alcohol was made Haraam (Prohibited). (Seerate Mustafa 2/167-246)

4th Hijrah: The Prophet (SAWS) sent different Sariyyah towards several tribes when he (SAWS) came to know their planning to attack. It was Sariyyah of Abu Salmah Abdullah bin Abdul Asad (RA) and Sariyyah Abdullah bin Uneis (RA). The Tragedy of Rajee’ occurred. Actually some people from Adhl and Qaarah came to the Prophet (SAWS) and asked him to send some scholars to teach them Islamic Rulings as they had embraced Islam. The Prophet (SAWS) sent 10 Sahabah under the leadership of Aasim bin Thaabi (RA), but they betrayed and killed 7 of them. Three of them: Abdullah, Zaid and Khubeib (RA) were arrested who were killed latter. Tragedy of Beeru Maunah: On the request and guarantee of Abu Barra, the Prophet (SAWS) sent 70 Sahabah towards Najd to preach Islam under the leadership of Mundhir bin Amr (RA). They stayed at Beer Maunah. On the conspiracy of Aamir bin Tufail, nephew of Abu Barra, the Ra’al, Asiyyah and Dhakwaan tribes killed the Sahabah (RA) except two of them. On this incident and tragedy, the Prophet (SAWS) started reading Qunut Naazilah and cursing those killers. Battles of Bnu Nazeer, Dhaatur Riqaa and Badr Mau’ad took place. Sayyiduna Husain (RA) was born. The Prophet (SAWS) married with Umme Salmah Makhzumiyah (RA) and Zainab bin Khuzaimah (RA). The Prophet (SAWS) ordered Sayyiduna Zaid bin Thaabit to learn Jew’s language, Hebrew. Ruling regarding Hijaab was revealed. (Seerate Mustafa 2/246-67)

5th Hijrah: Battle of Domatul Jandal occurred; because the Prophet (SAWS) came to know that the people of Dumatul Jandal wanted to attack on Madinah, due to that the Prophet (SAWS) went in the company of one thousand Sahabah. As the people of Dumatul Jandal came to know, they ran away. The battle of Bani Mustaliq occurred and the whole tribe of Mustaliq embraced Islam. While returning from the battle, the story forged statement (Slander-Ifk) against Ummul Moomineen Aaisha (RA), fabricated by the hypocrites, took place. The Almighty Allah gave verdict through the holy Qura’an that she was innocent. According to some narrations, the ruling regarding Tayammum was revealed. The battle of trench occurred, because Hai bin Akhtab and Kinanah bin Rabee’ provoked the Qureish and Banu Ghatfa respectively to attack on Madina. About ten thousand people left for Madinah to finish Muslims. When the Prophet (SAWS) came to know it, he called a Meeting of Sahaba, where Sayyiduna Salman Farsi (RA) suggested digging Trench and it was done. This battle continued for 15 days. Three non-Muslims and six Muslims were killed. The battle of Quraizah occurred. On the occasion of the battle of Trench, Banu Quraizah broke the agreement; this was why this battle occurred. The people of Banu Quraizah were detained for 25 days, until they agreed upon to accept any decision of the Prophet (SAWS). He (SAWS) made Sayyiduna Sa’ad bin Mua’ad a judge of this case. He gave verdict to kill the male and to arrest the female. The Prophet (SAWS) made Nikaah with Zainab bint Jahash (RA). On the occasion of Walimah, the ruling regarding Hijab was revealed. (Seerate Mustafa 2/267-320) A delegation 400 people of Muzainah Tribe came to visit the Prophet (SAWS) and they embraced Islam. (Seerate Mustafa 3/120)

6th Hijrah: Sariyyah Muhammad bin Maslamah: Prophet Muhammad (SAWS) sent thirty Sahaabah (RA) towards Qurtaa, under the leadership of Sayyiduna Muhammad bin Maslamah. The chief of Banu Hanifah, Thumamah bin Uthaal (RA) was arrested. Latter he was released with the order of the Prophet (SAWS). Following release, he took bath and embraced Islam in Masjid Nabawi. The Battle of Bani Lahyaan: The Prophet (SAWS) wanted to take revenge of the Martyrs of Rajee’, Khubaib, Aasim (RA) etc. but when the Prophet (SAWS) reached, they ran away. He (SAWS) and Sahabah came back after two days, without any fight. The battle of De Qarad (Qarad: Name of a spring in Ghtfaan): Abdur Rahman bin Oyainah, in the company of 40 riders, raided the pasture and confiscated  the camels of the Prophet (SAWS) killing the son of Abu Zar (RA), caretaker of the camels. Hence, this battle occurred. The Prophet (SAWS) and the Sahabah followed them. Two of them were killed and remaining ran away. Sariyyah Okashan bin Muhsin, Sariyyah Muhammad bin Maslamah, Sariyyah Abu Obaidah, Sariyyah Jamoom, Sariyyah Aeis, Sariyyah Tarif, Sariyyah Hasma, Sariyyah Waadil Qura, Sariyyah Domatul Jandal, Sariyyah Fidak, Sariyyah Umme Qirfah, Sariyyah Abdullah bin Atik, Sariyyah Abdullah bin Rawaha and Sariyyah Kazr bin Jabir occurred. Umratul Hudaibiyyah and later the treaty of Hudaibiyyah took place. Following the treaty of Hudaibiyyah, the Prophet (SAWS) felt ease and started sending the letter to non-Muslim rulers of the world; like Qaisar of Rome through Dahya Kalabi, Kisra of Iran through Abdulllah bin Huzafah Sahmi (RA), As’hamah, the king of Ethiopia (Najashi) through Amr bin Umaiyyah (RA), Muqauqis, the King of Egypt through Hatib bin Abi Balta’ah, Munzir bin Sawaa, the king of Bahrain through Alaa bin Hazrami (RA), (Julandi and his sons,) Jaifar and Abd, Jaifar was the king of Oman, through Amr bin A’as (RA) (8th Hijrah), Hauzah bin Ali, the chief of Yamamah through Saleet bin Amr (RA), Harith Ghassani, the Ameer of Damascus through Shuja’ bin Wahab (RA), wherein he invited them towards Islam. Sayyiduna Ashamah (RA) embraced Islam and died in 9th Hijrah. The Prophet (SAWS) offered his Janazah Salaah. Munzir, the king of Bahrain also embraced Islam. (Seerate Mustafa 2/321-397)

7th Hijrah: Khaibar Victory: With commandment of Allah, the Almighty, the Prophet (SAWS) left for Khaibar in the company of 1,600 Sahabah (RA) against the rebellious Jews who had provoked and supported the Qureish in the battle of Trench. The first and foremost, the Na’aim Fort was conquered. Then Qamoos Fort was conquered at the hands of Ali (RA) following the struggle of 20 days. Then Sa’ab bin Mua’adh fort was conquered. Then Qullah Fort was conquered following the big struggle. At this point, almost all forts were conquered except two forts: Wateeh and Salalim. The fort was being conquered one after another, until the Jews requested to let them go in exile and it was granted. Victory of Fidak: When the dwellers of Fidak learnt about Khaibar’s difficult situation, they also requested to let them go in exile, it was also accepted. The Prophet (SAWS) made Nikaah with Safiyyah (RA). Zainab bint Harith gifted the Prophet (SAWS) a roasted poisoned goat. The Prophet (SAWS) was informed. He stopped eating and stopped his friends too. On the request from the Jews, latter the deal was made on share-cropping contract on the basis of dividing the yield into halves. Muta’h was prohibited. Some Immigrants to Ethiopia came back the day Khaibar was conquered. Waadi Al-Quraa was conquered after four days detention. The Prophet (SAWS) performed Umrah in the company of 2000 companions. Wedding of the Prophet (SASWS) with Maimunah bint Harith was made. Sariyyah Akram bin Abil Awjaa took place. Polytheists of Makkah broke treaty.
(Seerate Mustafa 2/400-434)

8th Hijrah: Sayyidna Khalid bin Waleed, Uthman bin Talha and Amr bin Aas (RA) embraced Islam. The battle of Mauta: The Prophet (SAWS) sent Haarith bin Umair with a letter to Sharahbeel, the Ameer of Syria. When he had reached in Mauta, a place in Syria, Sharahbeel made him killed. This was why, the Prophet (SAWS) sent three thousand Sahabah. The Sahabah (RA) invited them to Islam firstly, but they didn’t accept Islam until the group of three thousand Muslims started fighting against 2 hundred thousand non-Muslim army. One after another, three Commanders in Chief: Zaid bin Haritha, Jafar bin Abi Talib and Abdullah bin Rawaha, along with other nine Sahabah (RA) got martyred. At the end, the battle was won under the leadership of Khalid bin Waleed (RA) and the warriors were welcomed by the Prophet (SAWS) and other Muslims on return near Madinah. Sariyyah Amr bin Aas: The Prophet (SAWS) came to know that the people of Qadha’ah tribe want attacking Madinah. The Prophet (SAWS), therefore, sent a Sariyyah towards Datus Salaasil. They attacked on Qadha’ah tribe. The people of the tribe ran away and it was won easily. A group of army was sent towards Seiful Bahr to fight against Juhainah tribe under the leadership of Abu Obaidah bin Jarrah. (Seerate Mustafa 2/434-52) The Delegation of Asharee Tribe from Yemen came to visit the Prophet (SAWS) (Seerate Mustafa 3/117-18)

The victory of Makkah: In accordance with the treaty of Hudaibiyyah, the other tribes had choice to ally with any group. Banu Bakr, therefore, allied itself with the Qureish and Banu Khuza’ah allied itself with the Rasoolullah (SAWS). Once the Banu Nafathah from the Banu Bakr, with the support of the Qureish, attacked on Banu Khuza’ah and killed some people. This was clear breach of the agreement. Then the Prophet (SAWS) sent a message to the Qureish asking them to pay blood-money to Khuza’ah, to separate Banu Nafatha from the agreement or end the Treaty of Hudaibiyyah. They preferred to break the treaty. Hence, the Prophet (SAWS) left for Makkah on 10th Ramadhan, in the company of 10 thousand Sahabah. Before entering Makkah, the Prophet (SAWS) had announced about Makkah people that those who entered in the Holy Ka’abah are safe, those who entered in Abu Sufyan’s home are secured and those who closed the doors of their homes are protected. This news was publicized by Sufyan (RA) in Makkah. The people followed it. Two Muslims got martyred and almost 12/13 polytheists were killed. Makkah was conquered easily. After the victory, Rasulullah (SAWS) entered Majid Haraam and made Tawaaf of Holy Ka’abah. Sayyiduna Abbas and Sayyiduna Abu Sufyan embraced Islam. (Seerate Mustafa 3/1-34) The Battles of Hunain, Auwtaas and Taaif occurred. Sayyiduna Ibrahim was born to the Prophet (SAWS) and passed away in the same year. (Seerate Mustafa 3/62-74)

9th Hijrah: Sariyyah Oyainah towards Banu Tameem: Rasulullah (SAWS) sent Bashr bin Sufyan (RA) to collect Zakaah (Alms). All the people got ready to pay it, but Banu Tamim refused, rather got ready to fight. On this, Rasulullah (SAWS) sent a Sariyyah under the leadership of Oyainah (RA). They raided in the night and 11 men, 21 women and 30 children were arrested. Latter, they embraced Islam and all the arrested people were released. Sariyyah Abdullah bin Awjsah was sent with the letter of the Prophet (SAWS) to invite Bani Amr bin Hartha to Islam, but they refused. Sariyyah Qutbah bin Aamir was sent to Khath’am. The fight took place and the Khath’am was defeated. Sariyyah Zahhak bin Sufyan was sent to invite Banu Kilaab towards Islam. They refused to embrace Islam and started insulting and got ready to fight. When the fight started the Banu Kilaab was defeated. Renowned poet of Arabic language, Ka’ab bin Zuhair (RA), who had run away from Makkah on the Victory day, embraced Islam arriving in Madinah. (Seerate Mustafa 3/79-89)

The Battle of Tabook: Heracles, the King of Rome prepared 40 thousands army and wanted to attack on Madinah. When the Prophet (SAWS) came to know it, he (SAWS) commanded his companions to get ready at once and fight against them at the boarder of Tabook. The economic condition of the Muslims was not good, so the Sahabah started donating whatever they can manage. Uthman (RA) donated 300 camels and one thousand Danaanir. The prophet (SAWS) left for Tabook with Sahabah and Muhammad bin Muslamah (RA) was deputed charge of Madinah. The prophet (SAWS) stayed in Tabook for 20 days; but the fight didn’t take place. Some tribes themselves came and agreed upon paying Jizyah (Tax). Then the Prophet (SAWS) sent 420 Muslims under the leadership of Khalid bin Waleed (RA) towards Akeedar, the ruler of Domatul Jandal from Heracles. He was arrested and brought to Rasulullah (SAWS). A deal was made on paying 2000 camels, 800 horses, 400 armors and 400 spares. Hajj was made Fardh. A good number of people went for Hajj and Sayyiduna Abu Bakr was made Ameerul Hajj. The Najashi passed away and his Salatul Janazah was offered by the Prophet (SAWS). Riba (usury) was prohibited. (Seerate Mustafa 3/90-105) Thaqeef delegation visited the Prophet (SAWS). (3/110) Those who didn’t accept Islam, Jizyah was imposed on them. Delegation of Bani Hanifah came. Musailam Kazzab was also a member of this delegation. He insisted to be nominated. The Prophet (SAWS) refused and they went back. (3/114-115) When the Prophet (SAWS) came back from Tabook, a delegation of Hamdan from Yemen came to visit the Prophet (SAWS), while already they had accepted Islam at the hands of Sayyiduna Ali (RA) (3/120) A delegation of Christian of Najran from Yemen came to Madinah, but they didn’t accept Islam and got ready to pay Jizyah. (3/121) A delegation of Bani Asad visited the Prophet (SAWS) and embraced Islam with the guidance of the Almighty Allah. (3/133) In brief, many delegations, like: delegation Ghudara, delegation of Baliyy and delegation of Bani Murrah etc. visited the prophet (SAWS) and embraced Islam (Seerate Mustafa 3/134-35)

10th Hijrah: Several delegations, which started from 8th Hijrah, from different tribes visited the Prophet (SAWS). Amongst them were the delegation of Hawaazin, consisting 14 people, the delegation of Bani Aamir bin Sa’sa’ah and delegation’s two members: Aamir bin Tufail and Arbad bin Qeis talked in very bad manner. They died also in bad manner without embracing Islam, delegation of Abdul Qeis from Bahrain also visited the Prophet (SAWS) and embraced Islam, a delegation of Tai arrived and embraced Islam. Delegation of Kindah from Yemen arrived to visit the Prophet (SAWS). A delegation Azad Tribe consisting 15 people came and embraced Islam. The Prophet (SASW) sent Khalid bin Waleed (RA) to Banu Harith, a tribe of Najran to preach Islam. They accepted Islam at once and latter a delegation of the said tribe, in the company of Khalid bin Waleed (RA), came to visit the Prophet (SAWS). A delegation of Bahra’a from Yemen came to Madinah and stayed at the home of Sayyiduna Miqdad (RA) and after learning the Masa’il and rulings of Islam went back. Briefly, many delegations, like: Delegation of Khaulan from Yemen, delegation of Muhaarib, Delegation of Ghassan and the delegation of Salaamaan etc. visited the Prophet (SASWS) and embraced Islam.  (Seerate Mustafa 3/107-137)

Before Hijrah, the Prophet (SAWS) performed two or so Hajjs. But after Hijrah, the Prophet (SAWS) performed the first and last Hajj in the 10th Hijrah which is called Farewell Hajj (Hajjatul Wada’). He (SAWS) left for Makkah on 25th Dul-Qaadah and reached on 4th Dul-Hijjah. Almost 114,000 people performed Hajj in the company of Rasulullah (SAWS). The Prophet (SAWS) gave his last Sermon, which includes the important issues along with several points protecting the Human Rights.

Few Sentences from his Farewell Hajj’s Sermon: “O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take interest; therefore, all interest obligations shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity. Allah has judged that there shall be no interest and that all interest due to Abbas ibn Abdul-Muttalib shall henceforth be waived.” (Seerate Mustafa 3/147-48)

11th Hijrah: The delegation of Nakha’ visited the prophet (SAWS) and embraced Islam. (3/140) The Prophet (SAWS) sent the last Sariyyah under the leadership of Usamah bin Zaid towards Romans on Monday, 26th Safar. The Prophet (SAWS) fell sick on Wednesday. One Thursday he (SAWS) fell seriously sick. Sayyiduna Abu Bakr (RA) was selected for leading Salaah. One Monday (12th Rabiul Awwal), the Prophet (SAWS) passed away and was buried in the home of Aaisha (RA) where he (SAWS) passed away. (Seerate Mustafa 3/152-53)

While the Prophet (SAWS) was sick, he came to know that while on the one hand Aswad Anasi, Musailmah Kadhdhaab and Tulaiha Asadi had claimed Prophethood falsely, some Muslims had forsaken Islam on the other. Rasulullah (SAWS), therefore, sent a Sariyyah to follow Aswad Anasi and he was killed just a day before his sad demise. May Allah’s peace and blessing be upon him! (Seeratul Mustafa 3/156) ***

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*Head Islamic Department, Moon Rays Trust School, Zambia, Africa.
 
Khursheed Alam Dawood Qasmi,
Moon Rays Trust School,
Zambia, Africa,
Cell No.:+260978238541