ummtaalib

HAD I BUT KNOWN '..."The doctor said cheerfully, "Congratulations my daughter!...' Anfal, a rich young girl, sat waiting impatiently at the doctor’s clinic to get the results of a medical test. She was in a hurry to attend a party and feared she might be late for her appointment with the hairdresser. She never thought the result would be anything important. It was just a precaution insisted upon by her family. She had never suffered any serious illness, apart from the odd ache in her limbs. Then, it was her turn to see the doctor. She hurried inside to get it over with as quickly as possible. She was surprised to see the doctor look sad and concerned as he asked, "Is this yours?" She answered, "No, it is my daughter’s." She wanted to know the truth and thought that perhaps he would hide the truth, if she told him it was her own. He asked her to have a seat, so she sat feeling somewhat afraid. She looked at him anxiously, as he said,"Why did not you send a man to get the results?" Anfal said, "It was on my way so there was no need to send someone else. "The doctor looked sadly at her and said, "You seem to be an educated girl. You understand the nature of life."He stopped talking, and she began to tremble. She asked, "What do you mean doctor?" The doctor said, "The result indicates that there is a blood disease." He looked down at his papers and remained silent. Anfal had to ask him to give her more information. She cried in fear, "Is it cancer?" He did not look at her, but a cloud of sadness covered his face. It was as if he was sentencing her to death. She said in a broken voice, "I am finished then." The doctor knew then that she had lied, but it was too late to hide the truth. He looked kindly at her and said, "I am sorry for you. Why did you lie? Anyway life and death are matters within Allah’s power. Many sick people live long and many healthy ones die."Anfal felt as if she were drowning, as if a hard fist was cruelly squeezing her heart. She tried hard to regain her strength and said, "I do apologize. Thank you doctor." The doctor encouraged her saying, "Be strong and optimistic. Medical science is constantly progressing. Some of today’s incurable sicknesses can be cured tomorrow I still have hope. Leave me your telephone number." She repeated the number automatically without knowing what she was saying. Feeling great shock and bitterness, she again thanked the doctor and left. At home she kept the truth to herself. She did not know how to share it. Anyway, everyone was busy, getting ready for the party. Her mother asked, "Have you been to the doctor? Why did not you go to the hairdresser?" It was just a by-the-way question, needing no answer. She briefly said, "I am not going to the party !". She went upstairs into her room and locked the door. She stretched out on her bed fully clothed and listened to her family’s voices, as if they were coming from a far away place. The wind seemed to her to be a funeral sad tune, lamenting her approaching death. The bedroom seemed strange to her as she would be leaving it soon. What about the house? It would not remember her. She was just a guest. Others would take her room and soon forget her. She tried to cry but tears did not help. She looked around her in pain. Those curtains that she had tried so hard to get, would stay after her. It would not have mattered if they had been made of the roughest fabric, she would leave them for others. She wished she had not troubled herself for such things. She wished she had saved her time and money for more useful things, which could have been helpful to her in her difficulty.She wondered, "What is useful to me?" She was young, beautiful and rich with everything her heart could desire. Could anything help her and save her from death? She had always longed for an official job with a good salary. She had it, but could it save her from death? An idea struck her. She hurried to the phone while everyone was away. She dialed the doctor’s number and asked eagerly, "If I travel abroad can I find a cure?" He said, "There is nothing new abroad. It is a waste of money."She put the phone down and sat on a nearby chair. Her salary would not change matters. She walked through the house’s rooms as if saying her farewells. She paced the small garden and looked at the trees. She whispered, "I wish these trees knew I am leaving them, those stones, walls…I wish these doors knew my hands will soon no longer open them. I wish those flowers, that I planted and watered knew. How often the thorns and hard stones tore my hands! How often I watered those dying flowers with my tears when there was no water. I wish they knew the meaning of my departure. These fruiting trees were tiny when I planted them. I did my best to help them flourish until they grew up healthy and fruitful. Will they know I am soon leaving? Will they remember my days in their company? What about these seats, I used to rest on. Will they miss my presence? Will they be ready for someone else to settle on them? My writing desk felt my writing in tears and in smiles, does it know I am leaving? Will it miss my pen and papers in its drawers? I wish they all knew I am leaving. I wish I had known I was leaving, then I would not have cared so much for this life. I would not have felt proud and arrogant…Had I known I were a guest in this world I would not have been cheated or tempted by its luxuries… Had I known this I would have been aware that leaving a simple life is easier than leaving a luxurious one… Had I lived a simple life, I would not have found it difficult to cross from this world to the next. My family is now enjoying the party…how often I longed for such parties, how much I cared for fashion and hairstyles! Can they help me now?" Anfal threw herself down on the nearest chair as if she had realized a truth previously unknown to her. She said, "What shall I take with me? Nothing but the coffin and my deeds. What kind of deeds will go with me on my long journey? Nothing! Yes, nothing!" She remembered her friend Sarah, who used to advise her and guide her to the right path of Allah. She used to remind her of the Qur’anic verse: …and make provision, for the provision is the guarding of oneself. (AI-Baqarah:239) She had never considered the importance of good deeds. Now she was in need of such deeds to present to Allah. She would stand to give her account, but what would she say? How could she expect Allah’s mercy when she disobeyed His orders? How could she ask for forgiveness when she never even thought of obeying Him in her life’s affairs? She wished she had read the Holy Qur’an instead of all those cheap novels. She wished she had gained some knowledge of her religion instead of reading film-star magazines. She continued wishing she had done few things, and not done other things. She wished she had not angered this person or that, and had never lied or gossiped about anyone. She wished she had not been proud and despised the poor. She said, "I wish I could start my life all over again to make-up for my errors and to obey Allah’s orders. I worshipped my desires and ignored my Creator. I wish I could live for a while to make up for my sins." She remembered a Qur’anic verse, her grandfather used to recite: Until when death overtakes one of them he says: Send me back, my Lord. Haply I may do good in that which I have left. By no means! It is a mere word that he speaks, and before them is a barrier until the day they are raised. (AI-Mominoon:99) Here she said, "Oh God, I do mean it…" Tears burst from her eyes. She cried bitterly in repentance, not pain. She decided to obey Allah in all His orders if she lived a bit longer. The phone rang and she walked towards it lazily. Tears in her eyes she said, "Yes?" Someone said, "Can I speak to Miss Anfal?" She knew the speaker. It was her doctor. She said, "Yes, speaking."The doctor said cheerfully, "Congratulations my daughter! There is nothing wrong with you. Thank God!" She was stunned with surprise. She did not know what to say. "No disease? How? You are joking, doctor!" The doctor said, "May Allah protect me I am not joking. I have just got an apology from the analyst. He explained that there was a mix-up with the names. Your name was written instead of someone else. I have your medical report here in front of me. You are quite well. Be thankful to Allah my daughter." Excitedly she said, "Thanks be to Allah, Thank you doctor." She put the phone down, feeling as if she was new born. She knew she was safe for a while, but death would certainly come one day. She had no time to waste. However long she lived she was a guest. The first thing she did was to perform her prayer, which she had neglected for a long time. She promised Allah to obey His orders to pray, fast, and stick to wearing decent clothes. She would also give up whatever Allah had forbidden. In order not to forget this, she wrote the Qur’anic verse on a placard and hung it on the wall. On the other side she wrote a wise saying: "Repent the day before you die. Because you do not know when you will die, then always be repentant." islaaminfo

Racial Tensions Rasulullah Sallallahu Alayhi wa Sallam describing the fate of the Muslim businessman portrays two vastly different scenarios. On the one hand, Rasulullah Sallallahu Alayhi wa Sallam mentions, “The businessman who is truthful and trustworthy will be raised with the Prophets, the Truthful ones, and the martyrs.” On the other hand, Rasulullah Sallallahu Alayhi wa Sallam states, “The businessmen will be raised as evil sinners, except he that is conscious of Allah, displays acts of piety and is charitable.” A person may well question the reason for the special status accorded to the business class of the Ummah. Why such lofty positioning for the proper businessman, that he will enjoy the privileged company of not only the martyrs and the pious, but he will even find himself amongst the exclusive company of the Prophets of Allah? Similarly, if he does not fulfil his obligations as a Muslim Businessman, why such strong condemnation? The answer to this could very well lie in the unique positioning of the businessman in society. When the world at large interacts with the Muslim world, then it is not in the Masjid or in our religious gatherings. It is rarely to be found in our social gatherings. No, the major point of interaction is in the business field. Whether it is the buyer or supplier in the commercial field or whether it is the consumer that walks into your shop, when the non-Muslim meets the man with the beard on his face, with a hat on his head or with a Muslim name, then this is his interaction with Islam. The integrity, honesty and courtesy that he experiences could well lead to the door of Islam either opening or closing upon him. Presently the Indian community in KwaZulu-Natal is facing a potential crisis situation with certain groups stirring up anti-Indian sentiment with a clearly racist agenda. The situation may blow away or it may escalate to dangerous proportions. How we react to this situation is vitally important. The first step we ought to take is to do some serious soul-searching. While racist sentiments can never be condoned, we should ask ourselves if our actions have contributed to this situation. And if so, how can that be remedied? Upon soul-searching even if we find that we have not contributed to this situation, then there is still a need to contribute towards reversing the situation. There is a duty upon every Muslim besides our Salaah, fasting and charity. That responsibility is to be an ambassador of Islam. Being an ambassador of Islam is not confined to actively giving Dawah, although that is the ideal. It also entails living as a Muslim and projecting Islam by being generous and kind-hearted, being courteous and accommodating. It includes working towards a better society for all and uplifting the down-trodden. It behoves us to step out of the comfort zone of our daily lives and play some role in uplifting the greater community. It starts with small projects of feeding and clothing, of basic charity and sacrificing some of our time. If individual families or individual Masjids and Musallas were to adopt a disadvantaged area not merely to feed its people but to create opportunities for them to become self-sufficient, then it is a huge step in the right direction. Then if we decide to continue walking down that path, the tides will surely turn and those who were once negative will become our greatest supporters, Insha Allah. Allah Ta'ala says in the Holy Quran, “And the good deed and the bad are not equal. Repel (evil) by that which is better; and you will soon find the one whom between you and him is enmity (will become) as though he was the closest of friends.” Jamiatul Ulama (KZN) Council of Muslim Theologians

Whatever happened to manners? By Sister Jasmine Khan I was travelling in a bus one day; it was crowded with school children on their way home. As I tried to tune out the chattering of shrill young voices, I looked around and felt that there was something wrong. Then I noticed that the seats were occupied by children, some as young as six or seven, while adults battled to keep steady standing in the aisle. Many of us have forgotten some of the old school manners that our parents, grandparents, and teachers taught us. This is of course the key, manners or good conduct is instilled in us by our parents. After all, a child learns by watching, seeing and hearing what those around him do. In this increasingly frenetic world, making a good impression is vital, and good manners and respect for others can go a long way to ensuring that you do. There seems to be a lack of respect for what has been taught in the Quran and Sunnah when it comes to our behaviour. It is not that we do not know how we are supposed to behave; it seems more like a general carelessness in our conduct. "Good Manners” would appear to be a pet dinosaur, which is trotted out from time to time on very special occasions. In our daily life we seem to we care more for our possessions than for those around us. We are so focussed on the material, that we ignore the spiritual. In our drive for the outer trappings we contaminate our souls, and the souls of those around us. It is a basic human need to be acknowledged; when we fail to respect others, we are denying them their uniqueness as a fellow creation of Allah Ta’ala. All praise is due to Allah Ta’ala who created the universe and taught His greatest Prophet Muhammad (peace be upon him) the best of manners, purified his character and conduct and adopted him as His friend. This is our perfect example; in fact, we are commanded by Allah Ta’ala to follow the Sunnah, and if we do, we cannot go wrong. Allah Ta’ala says “Say, (O Muhammad, to mankind); If ye love Allah , follow me; Allah will love you and forgive your sins. Allah Ta’ala is forgiving and Merciful. Say: Obey Allah and the messenger. But if they turn away, lo! Allah loveth not the disbelievers (in his guidance)”.Quran: Surah 3; Verse 31-32. Outer good manners are a reflection of inner good conduct. Our behaviour is a direct result of our thoughts, and good character and conduct is manifested in our actions. When we exert the power given to us by Allah Ta’ala as our Creator, we access the light of secret power within; with good manners this power is expressed outwardly as a rhyme of beauty; the beauty of the soul and that of actions. Our Prophet Muhammad (peace be upon him) never behaved as if he was greater than others. Nor did He belittle people, or cause them embarrassment or humiliation. He always greeted people kindly, and showed respect to elders as well as to children. He once said: "The dearest of you to me are those who have good manners." (Al-Bukhari) However, when young people do not bother to greet elderly relatives living on their property, when they go to work and come back without checking up someone who lives a few steps from their back door, is it any wonder that the children do not bother to do so either. When parents shout at their children, address them without any respect for their feelings, are it any wonder that the youth of today are careless and have no respect for others? Almighty Allah Ta’ala says: “Certainly you have in the Messenger of Allah Ta’ala an excellent exemplar for those who hope in Allah Ta’ala and the latter day and remember Allah Ta’ala much.”](Al-Ahzab 33:21) The Messenger of Allah (peace be upon him) practised what he preached; he showed how we should live as individuals and as members of the society. He disciplined himself by staying aloof from quarrels and quibbles. He never engaged in bad language. How refreshing when we consider how most of us cannot refrain from getting involved in the problems of others. His exemplary manners make him a model for us to follow. He stressed the importance of good manners. He said: “The best of you is the best among you in conduct: (Al-Bukhari and Muslim) Also: “The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be good behaviour. And Allah Ta’ala hates the one who uses bad language” (Hadith-AL Bayhaqi). Should we not take cognisance of this when next we feel like shouting of insulting those dear to us? When asked what one needs to get to Jannah, The Messenger of Allah (peace be upon him) answer was: “Piety and good conduct” The Messenger of Allah (peace be upon him) went even further to declare that we will inhabit different levels in Jannah, based on good manners: “The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best in conduct.” (Ibn An-Najjaar). Ethics in Islam is different from any other ethical system because it is derived from a Divine source; the revelation from Allah Ta’ala. It cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years. What was considered good morals in the past will remain as good morals throughout time. What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms, because Allah Ta’ala is the One who determines what is acceptable and what is not. The Noble Quran is very detailed and clearly mentions the significance of good manners. No other ethical system can match it. It teaches humans how to deal with every aspect of their lives; it is not a man made system; it is the Deen of Allah Ta’ala. He made it complete and integrated. Unlike other ethical systems, Islam's moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It does not lack anything that needs to be completed nor does it have any defects that need to be amended. The Deen of Islam guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honour and respect scholars. Islam even directs us on how to act during times of peace and war. Allah Ta’ala favoured us by sending us Rasulullah (peace be upon him), so that he may teach us wisdom. Let us reflect on Allah Ta’ala’s words, study the Sunnah; and resolve to follow it, Insha’Allah. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results. Good manners, self respect and respect for others go hand in hand. What a lovely gift to give to our children. Imam Malik (RA) is reported to have said: The Sunnah is like the Ark, those who board will be saved, and those who don’t, will perish. e-islam

I thought these were very beneficial and will increase awareness...we can ask her inshaAllah, Whats ADHD?

If the finger feels the pain... By Abu Muhammad Yusuf Globally the Muslim Ummah is in crisis. From Australia in the south to Canada in the north, from China in east to USA in the west we find Islamophobia raising its venomous head. "War on Terror", persecution, oppression, discrimination, etc against innocent and peace loving Muslims has become the order of the day. The raining of missiles on families in Palestine-Gaza , the merciless killing of innocent civilians in Syria and Egypt, ethnic cleansing in Myanmar, torture and rape in Afghanistan and Iraq, war in Somalia, Chechnya etc. The list is extensive. As Muslims we should not turn a blind eye and be apathetic to the sufferings of millions of our fellow brothers and sisters globally. We should not only feel the pain in our hearts, but should constructively engage ourselves in physically assisting the Ummah with whatever means we have at our disposal. Allah Ta'ala says in the Noble Qur'aan: " Indeed, Muslims are brothers."(Qur'an: Al Hujurat:10) The Messenger of Allah (peace be upon him) has emphatically stated that "No one of you becomes a true believer until he likes for his brother what he likes for himself".(Hadith-Bukhari & Muslims) We are ONE UMMAH, if the finger feels a pain the whole body feels the pain. It is our duty to share the pain, responsibilities, burdens and needs of our fellow brothers and sisters. The Messenger of Allah (peace be upon him) said: "The example of Muslims in their mutual love, mercy and sympathy is like that of a body; if one of the organs is afflicted, the whole body responds with sleeplessness and fever."(Hadith-Muslim) Our ancestors in Islam, the esteemed Companions of Muhammad Salallaho alaihe wassallam demonstrated practically what was meant by true love for our brothers(sisters) in Islam. Hadhrat Abu-Jahm-bin-Huzaifah (Radhiyallaho anho) narrates:"During the battle of Yarmuk, I went out in search of my cousin, who was in the forefront of the fight. I also took some water with me for him. I found him in the very thick of battle in the last throes of death. I advanced to help him with the little water I had. But, soon, another sorely wounded soldier beside him gave a groan, and my cousin averted his face, and beckoned me to take the water to that person first. I went to this other person with the water. He turned out to be Hishaam bin Abil Aas (Radhiyallaho anho). But I had hardly reached him, when there was heard the groan of yet another person lying not very far off. Hisham (Radhiyallaho anho) too motioned me in his direction. Alas, before I could approach him, he had breathed his last. I made all haste back to Hishaam and found him dead as well. Thereupon, I hurried as fast as I could to my cousin, and, lo! in the meantime he had also joined the other two." Many an incident of such self-denial and heroic sacrifice is recorded in the books of Hadith. This is the last word in self-sacrifice, that each dying person should forego slaking his own thirst in favour of his other needy brother. May Allah bless their souls with His choicest favours for their sacrifice for others even at the time of death, when a person has seldom the sense to make a choice. WHAT CAN WE DO TO HELP THE UMMAH? Every little bit of help counts! No single piece of assistance no matter how minute or what form it may take is insignificant. There was a King who had a festival. He asked everyone to bring a jug of milk that evening and pour it into a huge container so everyone, even the poor, could enjoy it the next day. A certain man thought that if he poured a jug of water instead of milk into the container it won't be noticed in the dark and he really thought that it won't make a significant difference. So he poured a jug of water. When he came the next day he surprisingly witnessed that the huge container was almost full of water. It was quite clear that in his community everyone thought the same. All we need as an Ummah is to play our "small" part. If we each do our "little" then combined it will Insha Allah be a lot! The "little" we do will Insha Allah go a long way. Here are some practical ways we can show our genuine love for the Allah Ta'ala, Muhammad (peace be upon him) and our fellow Muslims who are suffering. 1. DU'AA(SUPPLICATION): Indeed no condition or situation can ever improve without the Help of Allah. The Messenger of Allah (peace be upon him) is reported to have said that; "Dua is a weapon of a believer." (Hadith-Al Hakim). Du'aa should be made individually and collectively. Do it at home with the family and also in the Masjid. Children should be encouraged to also join in. The Messenger of Allah (blessings and peace be upon him) encouraged the Ummah to read Qunoot-e-Naazilah supplication (dua) at the time of distress and calamity. (Hadith- Abu Dawood). Imaams of Masjids should also read the Qunoot-e-Naazilah in the congregational prayers of Fajr and to ask the Almighty's Guidance and intervention to save and protect the Ummah. Also keep fast and perform optional prayer. 2. CONTRIBUTE: We should generously contribute in whatever way possible. The Messenger of Allah Ta'ala (peace be upon) said that: "Charity (Sadaqah) does not decrease the wealth" (Hadith-Muslim) and he (pbuh) also said that daily two angels offer Du'aa, "O Allah, compensate those who spend, and bring ruin to those who withhold". (Hadith- Bukhari). Encourage our children to contribute from their own savings even if it just a few cents. In this way the worry and concern for the Ummah will be inculcated in them. Search for credible Islamic relief organisations operating in areas where our funds are most needed. Be wary of bogus collectors. Be pro-active in raising funds. The Messenger of Allah Ta'ala (peace be upon) is reported to have said: "Indeed, Allah blesses certain people with special bounties for the benefit of other people. As long as they benefit others, Allah continues His bounties upon them but when they stop benefitting others, Allah takes these bounties back from them and transfers to others." (Hadith-Tabarani) 3. JOIN: We need to be as much as possible physically involved. The best is to be at your Muslim brother's or sister's side when they really need you the most. Distance, race, colour, social status etc should never be a barrier in assisting the Ummah. Join and engage ourselves in those activities that will support and bring genuine relief to the distressed Ummah. Be cautious that our activities are always in compliance with the Laws of Allah Ta'ala. 4. EDUCATE: Be pro-active and educate yourself. Be knowledgeable on the subject. Our families and communities should be educated about the plight of the Ummah. Masjids, media, schools etc should be used to for this purpose. Keep a vigilant eye on the news outlets; magazines etc. and respond timeously to their bias comments and views. Forward pertinent and relevant articles you come across to the International and local media outlets.Using the world atlas or internet, show our children where the affected part of the Ummah is. Do not support those that directly or indirectly assist the oppression and persecution of the Muslim Ummah. 5. HOPE: Always be hopeful and never be despondent. Allah Ta'ala will help even though it may be after some time. Often the media tries to create hopelessness and many Muslims are left in despair. It may seem that the death of millions of innocents is now inevitable, but we must continue to strive our utmost to defend them and to spread the truth about these immoral actions perpetrated against innocent Muslims. Above all, we must remember that Allah Most High has control over all things and can provide Help in ways we could never imagine. Not even the 'greatest' superpower can overpower Him! No falsehood is to remain forever. No oppression is to remain forever. After hardship comes ease. Insha Allah the difficulty of the Muslim nation will come to end and tomorrow will be definitely better than today. We should have HOPE in the ALL encompassing MERCY and HELP of Allah Most High under all circumstances, whether it be in victory, defeat, happiness or sadness. The Messenger of Allah(peace be upon him) has said that whosoever helps a Muslim at the time of loss of honour and humility; will receive Help from Allah when he is in need of help.(Hadith-Abu Dawood) Most importantly remember the Muslim Ummah is ONE! Let us not forget that behind every dark cloud there is a silver lining… EISLAM

I was diagnosed with autism as an adult – it's not just children who are affected Johnny Dean Adult autism is little understood and often goes undiagnosed. On World Autism Awareness Day the government's new strategy needs to tackle this. In 2009, MP Cheryl Gillan put forward a bill in parliament. The idea behind it was to ensure more support was available for adults with autistic conditions. Up to this point, children and their families were being given help, but children grow up. Even autistic children. What then? That same year the Autism Act became a reality, and I was diagnosed as being on the autistic spectrum. I was 38 years old. As a child of the 70s, autism was practically unheard of. Any withdrawn or "difficult" behaviour on my part was generally seen as naughtiness. My lack of people skills was put down to me being antisocial, mean, or aloof. There must be a multitude of adults out there who have some form of autism but remain undiagnosed. Confused, isolated and quite often suicidal. I know, because for much of my life that is how I felt. Since the mid-90s, awareness of autistic conditions such as Asperger's syndrome, high-functioning autism and pervasive developmental disorder has grown, but not nearly enough to say they are fully understood. It has been disturbing for me, since being diagnosed, to discover how little people know. Adults seeking diagnosis are often faced with a struggle. Not being taken seriously seems to be a common occurrence. I experienced more than just a few quizzical looks and furrowed brows when I asked to be assessed. Many people simply give up at this point. I was even asked outright, by a consultant psychologist, why I was seeking diagnosis when I was an adult. Apparently, this happens a lot. It didn't help that much of the assessment process seemed designed specifically for children. This became even more exasperating when my mother's faded memories of my childhood were bought into the mix, creating a very confused picture. The team assessing me were concentrating solely on my childhood, the very distant past, rather than me in the here and now. Surely there is a better way to accommodate adults? It took well over a year to get diagnosed, partly because only one place in the southeast had the facilities to do it. But I am glad I persevered. It means that my GP is aware of my condition. It meant I was able to get cognitive behavioural therapy to cope with the challenges I face every day. It has enabled me to understand who I am. But more than anything, diagnosis was a massive relief. As far as support goes, where I live in south London, things are better compared with five years ago when I was first diagnosed. But at the same time I have never been contacted or approached by any of the services in my area – I had to make myself known. This can be a problem when it comes to people with autism. If you leave it to us, it might not happen. Since 2009, most local authorities have set up schemes for adults seeking a formal diagnosis. Which is fine, but then what? Will a freshly diagnosed adult get the support they need? And what about autistic children who have grown up? Has the Autism Act done anything to improve these people's lives? Here are some depressing statistics. Of all adults with autism, 70% feel they are not receiving the help they need; 36% said they need help to wash and dress, but only 7% get this support from social services; and 53% say they want help to find work, but only 10% get the support to do so. Last year the National Autistic Society started a campaign, Push for Action, to improve support for adults with autism. In October, I joined other campaigners in delivering a petition to 10 Downing Street demanding more action from the government, including money for new services, better training for staff such as GPs and care assessors, and more to be done to raise public awareness of autism. Things are slowly getting better, especially with regard to awareness, but solid support is still lacking. I hope that the government's revised autism strategy, which will be published today – World Autism Awareness Day – will tackle this and actually improve the lives of adults with autistic conditions as well as those of their families. In this day and age, I hate to think that anybody else would have to go through the time-consuming and frustrating process that I experienced. Autism is a real and serious condition, and adults have it too. Source

Zamzam Water to Non-Muslims Q. I recently returned from Umrah and my non-Muslim neigbour has asked my for some zamzam water. Is it permissible to give non-Muslims zamzam water? (Query published as received) A. There is no prohibition against giving non-Muslims ZamZam water. During the time of Nabi (Sallallahu Alaihi Wasallam), the non-Muslims of Makkah used to drink ZamZam water and he (Sallallahu Alaihi Wasallam) did not object to it. However, considering that the water of ZamZam is highly blessed and precious to Muslims, it should be shared sparingly with non-Muslims as generally a non-Muslim will not attach the same amount of respect and value to the water as a Muslim. (Seeratul Mustafa). Rasulullah (Sallallahu Alaihi Wasallam) has pointed out the distinction between Muslims and non-Muslims with regards to ZamZam water: “The difference between us (Muslims) and the hypocrites is that they cannot fill themselves up with (fresh) ZamZam” (Ibn Majah, Hadith #: 3061) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Sunnats and Aadaab of Safr (Travelling) – Part 4 1. One should recite the following masnoon du`aa of safr. 2) اَللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا البِرَّ وَالتَّقْوَى , وَمِن العَمَلِ مَا تَرْضَى , اَللَّهُمَّ هَوِّنْ عَلَينَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ , اَللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ, وَالخَلِيفَةُ فِي الْأَهْلِ , اَللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِن وَعْثَاءِ السَّفَرِ, وَكَآبَةِ المنْظَر, وَسُوءِ المنْقَلَبِ فِي الماَلِ وَالأَهْلِ وَالوَلَد O Allah, we ask You to bless us in this journey with the taufeeq of adopting piety, taqwa and fulfilling such actions that are pleasing to You. O Allah, make this journey easy for us and fold the earth for us (so that we cover the distance in a short span of time). O Allah, You be my companion on this journey and remain a guardian over my family (in my absence i.e. I place my family in Your special care). O Allah, I seek Your protection from the difficulties of the journey, and the undesirable circumstances and situations which come before me, and (I seek your protection) from a bad return (i.e. witnessing calamities upon my return) in regard to my belongings, wife and children. عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم كان إذا استوى على بعيره خارجا إلى سفر كبر ثلاثا ثم قال "سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل وإذا رجع قالهن وزاد فيهن آيبون تائبون عابدون لربنا حامدون. (مسلم رقم 1342) Hadhrat ibn Umar (Radhiallahu Anhuma) reports that whenever Rasululullah (Sallallahu Alaihi Wasallam) would sit on his camel about to embark on a journey, he used to recite the takbeer thrice, and then recite the following Duaa: سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل Upon returning, he would recite the same Duaa and add the following duaa at the end: آيبون تائبون عابدون لربنا حامدون We return (from the journey) and we repent to Allah Ta’ala (for our shortcomings and mistakes), and we engage in the worship of our Lord, and we praise Him. ihyaauddeen.co.za

Q. Why are there only four madh-habs? A. Mufti Muhammad Shafi states: “Restricting taqleed to the four imams happened incidentally and was not a legal or rational choice. By the will of Allah (azza wa jal), every madhhab besides the four madhhabs disappeared over time and became as if they never existed. Even if ten, thirty, fifty, or hundred rulings from their madhhab are saved, one cannot establish a complete madhhab based on such a small number of rulings. If one decides to follow them in these rulings, then what is to be done in the thousands of other issues where there is no known opinion by them? As every madhhab besides the madhhabs of the four imams disappeared it became clear that following our Deen would be subject to following one of the four madhhabs. Therefore, Ibn Khaldun writes in his Muqaddimat al-Tarikh regarding the madhhab of the Literalists [Ahl al-Zahir]: “Then the madhhab of the Literalists vanished because their imams died out and because the majority [Jamhur] rejected their followers and nothing remained of them except their names in the new books.” Ibn Khaldun adds: “All the different regions, only following of the four imams is observed while the followers of all other imams have died. When terminologies overwhelmed the sciences, reaching the level of ijtihad became difficult [because of the inability to fulfill its conditions]. When ijtihad was about to come in the hands of inept and untrustworthy people and those who did not possess the good character of Deen, the scholars declared the door of ijtihad closed. They exhorted people to follow one of the four imams and prohibited them from conjoining madhhabs. The rulings and opinions of other imams, therefore, only survived in the books. Their madhhabs never developed and neither were there any books that preserved all their rulings. Once the principles had been laid out and the chain of transmission to the imam authenticated, every person took the madhhab of their imam. Then the word fiqh, in that time, became the epitome for following one imam only. The claim to ijtihad, especially in this age, is absolute nonsense and following such a person is unwarranted. The scholars of Islam are now unanimous upon following these four imams.” Shaykh Zakariyyah Kandhelvi states: “Now, for someone to ask for proof as to why taqleed is restricted to four imams is feeblemindedness. This is like the example of a father who had eight children of which four died in his life and four remained after his death. It is understood that any inheritance the father leaves behind will be distributed amongst the four children only, and the four children who died before the father will not receive any share of the inheritance. Of course, this is not a denial of their existence at some point in the past. In this case, you will never hear a person ask why the inheritance is being distributed amongst the four sons only and why the deceased children are not getting their share. But if anyone did ask, we would say that this is how fate had it. Mulla Jivan wrote in his Tafsir al-Ahmadi: “The truth is that the restriction to four imams is nothing but the grace of Allah (azza wa jal) and a sign of His acceptance of the four imams. There is no place for evidence and reasoning in this matter.”‘ reliablefatwas

Question Did not the Four Imams command others not to follow them when there are authentic Hadith which on the face of it appears to contradict their findings? Answer Mufti Ahmed Sadeq Desai states: “ In substantiation of their claim they [the Salafis/modernists] present the well-known statements of the Fuqaha and Aimmah Mujtahideen of the Salaf-e-Saalihoon such as: “ When you find in my kitaab anything contradicting the Sunnah of Rasulullah (sallallahu alayhi wasallam) then say (i.e. command) the Sunnah of Rasulullah (sallallahu alayhi wasallam) and leave aside my statement.” (Imaam Shaafi) “ When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement.” (Imaam Shaafi) “ When the authenticity of the Hadith is established, then that is my Math-hab.” (Imaam Shaafi) Similar statements have been attributed to Imaam Abu Hanifah by Ibn Abdul Barr. Imaam Sha’raani too attributes similar statements to Imaam Abu Hanifah. In Raddul Mukhtaar, Allaamah Beeri narrating from Sharah Hidaayah of Ibn Shuhnah says: “ When the Hadith is authentic then that is my Math-hab.” (Imaam Abu Hanifah) The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shariah simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salaf. In their definition of the Salaf they quite rightly include the Fuqaha and Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam)-the age of the Sahaabah, Taabieen and Tab-e-Taabieen. The Aimmah Mujtahideen which include the four illustrious Imaams of the Four Math-habs of the Ahlus Sunnah Wal Jama’ah are all part of the Salaf. While these salafis seek to eke out unbridled rejection of Taqleed for every man in the street o­n the basis of the aforementioned statements attributed to the great Imaams, the great Ulama who follow these Aimmah Mujtahideen aver otherwise. Commenting o­n these statements, Imaam Nawawi (rahmatullah alayh) says: “ This which Imaam Shaafi has said does not mean that everyone who sees a Saheeh Hadith should say: ‘This is the Math-hab of Shaafi, thus practising o­n the zaahir (text/external or apparent meaning) of the Hadith. This most certainly applies to o­nly such a person who has the rank of Ijtihaad in the Math-hab. It is a condition that he overwhelmingly believes that Imaam Shaafi was unaware of this Hadith or he was unaware of its authenticity. And this is possible o­nly after having made a research of all the books of Shaafi and similar other books of the Ashaab of Shaafi, those who take (knowledge) from him, and others similar to these (books). This is indeed a difficult condition (to fulfil). Few are there who measure up to this (standard). What we have explained has been made conditional because Imaam Shaafi had abandoned acting o­n the zaahir (text) of many Ahadith which he saw and knew. However by him was established proof for criticism in the Hadith or its abrogation or its specific circumstance or its interpretation, etc. (hence he was constrained to leave aside the hadith).” (I’laaus Sunan, Vol. 2, page 225) Shaikh Abu Amr (rahmatullah alayh) said: “It is not easy to act according to the apparent (zaahir) text of what Imaam Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim who has deep insight) to act independently with that which he opines to be proof from the Hadith.” (I’laaus Sunan, Vol. 2, page 225) It also appears in I’laaus Sunan of Muhaddith Zafar Ahmad Uthmaani (rahmatullah alayh): “Imaam Sha’raani has also narrated it (i.e. the statement ‘When the authenticity of a Hadith is established it is my Math-hab.’), attributing it to the four Imaams. It is not hidden (from understanding) that this is for the o­ne who has the ability (insight and qualification) in the Nusoos and the knowledge of its clear laws and its abrogations.” (Volume 2, page 226) Discussing this statement in his treatise, Shaikh Yusuf Bin Ismaail Nibhaani says: “ Verily, the statement: ‘When the Hadith has been authenticated, then it is my Math-hab’ has been narrated from each o­ne of these four Imaams who were free from personal opinion. The audience to whom this statement (‘When the Hadith is Saheeh it is my Math-hab.’) was directed, is o­nly his (the Imaam’s) Ashaab (the Fuqaha of his Math-hab) who were great and illustrious Aimmah fully qualified in the rational and narrational sciences (of the Deen). (And the statement is directed to) those who came after these illustrious Aimmah among the great Ulama of his Math-hab, those who were the Ahlut Tarjeeh (a high category of Ulama). All of them who were the Haafizeen of the Hadith of Rasulullah (sallallahu alayhi wasallam) were fully aware of the daleels (proofs) of all the Math-habs………These are the o­nes whom the Imaam (of the Math-hab) had directed his statement: ‘When the Hadith is Saheeh, it is my Math-hab.’….Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imaam had derived proof, and the (latest) Hadith which was established as authentic after the Imaam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later o­ne so that the later o­ne can be the Naasikh (abrogator) for the earlier o­ne.” (Hujjatullah alal Aalameen) It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: ”When the Hadith is Saheeh it is my Math-hab.” , is directed to an audience of illustrious Fuqaha who were masters and experts in Ijtihaad; who had embraced all sciences of the Shar’i Uloom; who were Muqallideen of their Imaams, who were Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; -in short, who were Ulama and Fuqaha of the highest category, whose likes did not again appear o­n earth after them nor will appear again o­n earth until the Day of Qiyaamah because those illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta’ala had specially created to formulate and systematise the Shariah for posterity in such a manner that no mudhil (deviate who leads astray) can ever hope to escape with his baatil interpolations and nafsaaniyat. While the illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and Ulama of the highest category), these half-baked and raw salafi deviates direct the Aimma’s statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat, Salaat, Saum, etc. Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked Ulama. The masses cannot even be considered in this regard. Here in this context when we say ‘half-baked’ we are referring to even the present day Ulama-e-Haqq whose duty it is to safeguard the Shariah. Even these highly qualified Ulama of the present age are ‘half-baked’ and grossly under baked in relation to the giants and stars of the Shar’i Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah. The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimmah-e-Mujtahideen. Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago-a thousand years ago-by their great Students and Ashaab. Indeed these deviate salafis are suffering from the disease of self-conceit and pride in their belief that ‘erroneous’ fataawa of the Aimmah had remained undetected for the past thousand years and that it was o­nly now in this age that a deviate like Al-Baani acquired the ‘honour’ to correct the ‘mistakes’ of the great Imaams of the Mathaahib. It needs no deep wisdom to understand the reason for the Aimmah’s directive to their Ashaab/Students to review their rulings o­n the Standard of the Saheeh Hadith. The Shariah of Islam is the product of Wahi. It is not the product of anyone’s opinion, be he the greatest Faqeeh. In that early age of Islam the Shariah had not yet been fully codified in chapter form and systematically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imaam was not aware of all the Ahadith o­n a specific subject. He would issue his fatwa o­n the basis of all available Nusoos (Qur’aanic aayat and Ahadith). However, when later he was apprized of a Saheeh Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa. Similarly, if the Saheeh Hadith came to the attention of the Imaam’s Ashaab after the death of the Imaam or in his absence, they would adopt the same process of review and amend their Imaam’s ruling in obedience to his command to do so. Thus, the statement: “ When the Hadith is Saheeh, it is my Math-hab” , and similar other statements attributed to the Aimmah-e-Arba-ah, had their application during the age of Ijtihaad when the process of the formulation, codification and systematization of the Shariah was in progress. The authorities of the Shariah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the Mathaahib, had already given expression to this command. Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Saheeh Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done, was completed 1250 years ago. The statements of the Aimmah in this regard have o­nly historical importance, and cannot be considered any longer for practical expression. It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah remained undetected and a man like Al-Baani of this age came to rectify such ‘errors’.” reliablefatwas

EXTRACT A Great Ibaadah "One very great Ibaadah that Allah (Jalla Jalaaluhu) has blessed this Ummah with, which is an enjoyable and pleasurable Ibaadah, is the recitation of Durood Shareef and sending Salawaat upon Nabi (Sallallaahu 'alaihi wasallam). There are many types of Ibaadah like how there are many types or work and tasks a person has to do or undertake. For example, one person is a labourer and has to fulfil many chores, like digging holes, etc. Another person works in an air-conditioned office, in comfort, and has light and easy tasks to fulfil. yet he takes a huge salary. Similarly, there are two paths of Dien. The one path is that which consists of lots of Mujahadah (striving and effort) and the other is to work a little, but receive great rewards in return. One of the types of the latter path is the recitation of Durood Shareef. This is such an Ibaadah that can be done in the total comfort of one's home. A person should let the meter of his Durood Shareef run in the comfort of his home and thereby become the Muqarrib (close servant) of Allah (Jalla Jalaaluhu). Amongst the closest servants to Allah (Jalla Jalaaluhu) are those who recite Durood Shareef in abundance, and why should it not be so when Allah (Jalla Jalaaluhu) Himself, has made mention of the honourable and lofty status of Nabi (Sallallaahu 'alaihi wasallam) in the Qur`aan Shareef." Source TheImportanceAndSignificanceOfDuroodShareefByHazratMaulanaAbdulHamidIshaqdaamatBarakaatuhum.pdf

Question I have a question about my menses…I have asked a few scholars about it and read some books, but no one has given me an answer yet about my specific case, therefore, every time I have my menses, I get very confused and don’t know what to do… The way I get it is like the following: Fr the first seven days, the discharge is red then for the rest 21-22 days it varies from month to month. 1) Sometimes I can get yellow discharge from days 8 to 13 and then no discharge from days 14 to 17 then yellow discharge from day 17 to 21. 2) Or I can get yellow discharge from days 8 to 16 then no discharge from days 17 to 20 then yellow discharge on days 21-22. 3) And sometimes, I can get continuous discharge from day 8 till day 21. 4) Also sometimes I might get yellow discharge from days 8 to 12, then no discharge on days 13-15, then discharge on days 16-18 then no discharge on days 18-21. 5) And sometimes it’s even different than that. So can u please give me the general ruling regarding my case so I can apply it any time I see yellow discharge…I read the answer where it says that if I see yellow discharge after or before I see red discharge then it is menstruation, if I see it any time other time, then it is istihadah, but this doesn’t work when I apply it to my case because it would be more than 10 days….What I normally do is stop praying when I see the red discharge and after 10 days, I start praying again until I see the red discharge in the next month….so I stop praying 10 days and pray for around 18-19 days…..is that correct? Answer Your matter is simple and clear. Your menses will be from the time you get a red discharge until the completion of the tenth day. It is immaterial that the colour of the discharge after the red discharge is yellow or any other colour besides white within the ten day period. Your discharge after ten days will be Istihaadha until you get the red discharge again the next month. You will be regarded as pure during your Istihaadha. Perform Wudhu at the beginning of every Salaat time. and Allah Ta'ala Knows Best Mufti Ebrahim Desai

World Autism Awareness Day: Just because a person has a different way of communicating, it does not mean that they are impaired By Dr Luke Beardon, a senior lecturer in autism at Sheffield Hallam University's Autism Centre The myriad of difficulties faced by autistic people are not simply as a result of autism, but are often due to the lack of understanding among others Wednesday 02 April 2014 Autism is possibly one of the most misunderstood cognitive states in modern day society. Over the years the representation (or mis-representation) of individuals within the film industry and within the media has perpetuated many myths associated with the autism population. Films such as Rain Man have certainly raised the awareness of autism, in as much as most people within society will have heard of autism and many will have an opinion as to what it means. Sadly, the reality is that very few have a good understanding of what being autistic actually means to the individual and their families. Autism is still regarded very much within a medical model - diagnostic criteria and texts related to autism are rife with negative terminology such as 'disorder' and 'impairment'. Rarely do we see a celebration of the fascinating way in which the autistic mind processes information, the abilities that are often found within the autistic population, the value that the autistic person can bring to society. Rarely do we see a social model applied to the autism community. Rather than assuming that an autistic way of thinking causes problems and is somehow inferior, the social model would urge us to recognise that the myriad of difficulties faced by autistic people are not simply as a result of autism, but are often a result of the lack of understanding among the majority of the rest of the population. That the barriers faced on a daily basis by the individual are not insurmountable, and it is the duty of all involved to circumnavigate those issues with appropriate adjustments, support and understanding in order for the individual to reach their potential. We are led to believe that autistic people are impaired in their functioning - this is simply not true. Just because a person has a different social skill set, or a different way of communicating to the majority, does not automatically mean that they are impaired. I would argue that autistic people have their own, valid, skill set and that if the Predominant Neurotype (i.e. the non-autistic population) were to make the effort to engage with autistic people with an understanding of that skill set then the imbalanced view of autism may begin to change. We live in a world that loves to categorise and pigeon-hole. It is impossible (and morally reprehensible) to assume that having an identification of autism means anything other than that the person is autistic. Being autistic does not automatically mean that the person is any less capable as a person than anyone else - in some cases, quite the opposite is true. Nor does it mean that any one autistic person could or should be compared to anyone else. Each individual with autism is exactly that - an individual. She or he will have their own unique skills profile, strengths, weaknesses, wishes and dreams. It is time that society recognises the potential value of being autistic, and the necessity of learning to understand each individual as a person in their own right. Source

He was an administrator of that calibre that transformed the entire Arabia into a blossoming garden! He belongs to that congregation of people whose immaculate character and foresight are a rarity in this world .Indeed , among those whom the world admire, few are on par. Whatever he stated, he did;and whatever he did, he stated. And his assertions were in harmony with the objectives of Rasulullaah (Sallallahu alayhi wasallam ). He did not simply provide comfort verbally; but his heart was sympathetic towards each individual who was distressed and inconvenienced. He was an opponent of trouble-makers and radicals, and he was a companion of those who loved to change for the better. He was a most dynamic soldier, a genius commander, most courageous and dauntless - but he feared Allaah. He led a very modest life. There was no iota of pride in him. Large sums of money came to him by which the impoverished and needy were fed He was such a humble ruler that he discharged his errands himself. He would proceed to the people's dwellings and enquire about their condition. He was an administrator of that calibre that transformed the entire Arabia into a blossoming garden. He converted the pebbled plains and arid soil into diamond-filled territory, into productive land. A declaration was made throughout the country that whoever cultivated any infertile land, he would be made its proprietor. Canals were dug, and a separate department for irrigation was established. Just ponder! In Egypt alone there were 120 000 labourers who laboured daily on these programmes. Once canals were dug people commenced cultivating the barren lands.Courts were constructed in every district. Judges were designated who endeavoured so scrupulously that the flagstaff of Hadhrat Umar's (RadhiAllaahuanhu) justice is implemented to this day. Courts were constructed, laws for courts were also formulated, e.g. for what duration must the judges work; when the courts should open and close; how should evidence be received; whose evidence should be approved and whose declined.A most fascinating fact was that if an accused person could not be present in court due to old-age or illness, then the plaintiff had to make transport arrangements for that person to be brought to court. The court could not summon an ill or old person by force.The judges were of such status that they functioned with total justice and favoured none.Whether they were acquaintances or strangers, all were examined equally. They did not plead on behalf of anyone, nor did they release any guilty person due to the compassion or persuasion of another. In his time, the road to Makkah was arid. Furthermore, there was no arrangements for water.Hadhrat Umar (RadhiAllaahu-anhu) built benches, resting-places and fountains. Guest houses for travellers, lodgings and army barracks were constructed. The splendid city of Basra was developed. The Tigris river was 10 miles from Basra. A canal was dug from the Tigris to Basra. It was developed into such an enormous city with a population not less than 200 000. Kufa was also built. Houses were built, accommodating 40,000 people. Separate residential areas were constructed for every family. Spacious roads, as well as open clean alleys were made. There was a marvellous central Masjid which had wide, open land on all four sides of it. There were guest houses for travellers. The city of Mosul, which has many oil wells today, was beautified. al-islaam

Sunnats of Leaving the Masjid 1. To leave the Masjid with the left foot. (Bukhari-Chapter on Salaah pg. 61) 2. To recite (Ibne Majah pg. 56) 3. To recite Durood Sharief e.g. (Ibne Majah, Faydhul Qadeer Vol. 1, pg. 336) 4. To recite the Dua: (Ibne Majah) Source

Sunnats Upon Entering The Masjid 1. To enter with the right foot. (Bukhari-Chapter on Salaah pg. 61) 2. To recite (Ibne Majah pg. 56) 3. To recite Durood Sharief e.g. (Ibne Majah, Faydhul Qadeer Vol. 1, pg. 336) 4. To recite the Dua: (Ibne Majah) 5. Make intention for I’tikaaf. (Shami- Vol.2, pg. 442)

fragrance of a rose

Sayyidina Umar al-Farooq (RA) A glimpse into the life of the second rightly guided Khalifa The divinely commissioned position of Risalaat denotes, inter alia, the faith of human accomplishment and excellence. By virtue of Rasulullaah (SallAllaahu alayhi wasallam) declaring Hadhrat Umar (Radhi-Allaahu-anhu ) as being deserving of that prominent appointment, when he mentioned:- "If there be a Nabi after me it should be Umar".Hadhrat Umar (RadhiAllaahu-anhu) definitely qualifies to be a colossal giant among mortals. WHO WAS HADHRAT UMAR (RADHIALLAHU-ANHU)? 1. He for whom the Beloved Nabi (SallAllaahualayhi wasallam) of Allaah prayed for to fortify Islaam. 2. Whom Allaah Ta'aala selected and deputed to elevate Islaam. 3. Before he accepted Islaam, Hadhrat Jibreel(AS) brought the good news to Nabi (SallAllaahu alayhi wasallam) to welcome him. 4. Upon arrival Nabi (SallAllaahu alayhi wasallam) welcomed him warm-heartily. 5. He whose Imaan strengthened all the Sahaabahs Imaan. 6. By his help the Muslims were able to pray to Allaah in the Haram Shareef. 7. Even the earth expressed its happiness when he accepted Islaam. 8. The river Nile flowed strongly celebrating the happiness of his accepting Islaam. 9. He was fortunate to enter the Ka'bah before all the other Sahaabahs. 10. Due to his entering the Ka'bah, the walls boasted with pride to the throne of Allaah Ta'aala. 11. Whose advantageous arrival in Islaam caused the well of Zam Zam to flow its sweetness to the river of Salsabeel in Jannat Ibn Mas'ud (RA) said that Hadhrat Umar's (RA) acceptance of Islaam was a great victory for Islaam, his emigration its success and his Khalifaat was a boon. In the eleven years of his rule Islaam made the greatest strides and the Muslims accomplished their greatest triumphs for the cause of truth, yet Hadhrat Umar remained the humblest and simplest amongst the Muslims. Truly the most deserving of following in Rasulullaah (SallAllaahu alayhi wasallam) footsteps al-islaam

Caliph Abu Bakr (r.a.) NAME AND PARENTAGE OF HADRAT ABU BAKR(R.A.) Hadrat Abu Bakr, as-Siddiq, (R.A.) was born in 573 A.D. at Makkah. Thus he was two years younger than the Holy Prophet (Sallallahu 'alaihi wa Sallam). He belonged to a respectable and noble family, the Bani Tamim, a branch of Quraish Tribe. His lineage joins with that of the Holy Prophet (Sallallahu 'alaihi wa Sallam) six generations before. His name was Abdullah. Abu Bakr was his patronymic name (or Kuniyah) which became so famous that most of the people did not know his real name. After his conversion to Islam he received the title of "As-Siddiq" (The Truthful). His father's name was 'Uthman who was known by his patronymic name, Abu Qahafah. His mother's name was Salma but she was also known by her patronymic name, Ummul Khair. LIFE BEFORE ISLAM Since his boyhood, Hadrat Abu Bakr(R.A.) was a quiet and sincere man. He was very honest and truthful. Because of his sterling character he was the closest friend of the Holy Prophet (Sallallahu 'alaihi wa Sallam) since his youth and, the friendship proved to be life-long. He was a soft hearted man and keenly felt others sufferings and miseries. He used to help the poor and the needy, the distressed and the downtrodden. Even before embracing Islam he did not like most of the customs of the days of ignorance and never drank any liquor. His main profession was trade. He also accompanied the Holy Prophet (Sallallahu 'alaihi wa Sallam) in some of his trade missions. Because of his honesty people trusted him and often kept their money as a trust with him. His nobility and truthfulness soon made him a rich trader. Actually these qualities were soon to serve the noblest cause of Allah. FIRST MAN TO ACCEPT ISLAM Hadrat Abu Bakr(R.A.) was a firm friend of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and knew him better than any other man. His honesty, nobility, truthfulness and trustworthiness, had great attraction for Abu Bakr. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) disclosed to him secretly about the revelation of Allah, Abu Bakr accepted it immediately without having the slightest doubt. In this way he was the first adult free man to believe in the Holy Prophet's Mission, and became his confidant. The Holy Prophet (Sallallahu 'alaihi wa Sallam) once spoke about this, "When I invited people towards Allah, everybody thought over it and hesitated, at least for a while, except Abu Bakr who accepted my call the moment I put it before him, and he did not hesitate even for a moment." When he accepted Islam, the Holy Prophet (Sallallahu 'alaihi wa Sallam) was very pleased. DA'WAT (INVITATION) TOWARDS ALLAH As soon as he had accepted Islam he started the work of Da'wat (Invitation towards Allah) first secretly and then openly when it was so allowed by the Holy Prophet (Sallallahu 'alaihi wa Sallam). First he went to 'Uthman, Talha, Zubair and Said (Ridwanullah 'alaihim 'Ajma'in). They accepted Islam on his preaching. Next day he went to 'Uthman bin Maz'un, Abu'Ubaidah, Abdur Rahman bin 'Auf and some other prominent Quraish. They also accepted Islam at his hands. In the first instance eight prominent figures accepted Islam at the hands of Hadrat Abu Bakr as-Siddiq (R.A.). Among them was Hadrat Uthman, the third Caliph of Islam. In this way he was the first Muslim, after the Holy Prophet, to preach Islam and to invite people towards Allah in a very fruitful way. The main reason for his success was his popularity among the Meccans because of his honesty, nobility, trustworthiness, good morals and fair dealings. HARDSHIPS FOR DA'WAT (INVITATION) TOWARDS ALLAH Even though he was so much respected yet he was not spared, and disbelievers of Mecca did their best to harass him. When the number of Muslims reached 39, Abu Bakr (R.A.) asked the permission of the Holy Prophet (Sallallahu 'alaihi wa Sallam) to invite people openly. On his persistent request the Holy Prophet (Sallallahu 'alaihi wa Sallam) gave his consent and all of them went to Haram (the Holy Mosque or Ka 'bah) for Tabligh (Preaching). Hadrat Abu Bakr (R.A.) gave a Khutbah (Sermon) which was the first ever delivered in the annals of Islam. Hadrat Hamzah accepted Islam the same day. When disbelievers and idolators from amongst Quraish heard it they fell on the Muslims from all sides. Abu Bakr (R.A.) despite the fact that he was considered to be the noblest of all the people in Mecca, was besmeared with blood. He was kicked, thrashed with shoes, trampled under feet and handled most roughly and savagely. He became unconcious and half-dead. This is the place to observe his extreme love for the Holy Prophet (Sallallahu 'alaihi wa Sallam) that when he gained consciousness and opened his eyes in the evening he first enquired. "How is the Prophet (Sallallahu 'alaihi wa Sallam)?" His deep love for the Holy Prophet, really, was the main cause of his success. His love and respect for the Holy Prophet (Sallallahu'alaihi wa Sallam) was unbounded. On another occasion the Holy Prophet (Sallallahu'alaihi wa Sallam) was offering his Salat in the Ka'bah, Abu Jahl came and put a sheet of cloth around his neck and twisted it hard in order to strangle the Holy Prophet to death. Hadrat Abu Bakr saw this, he at once came and pushing Abu Jahl aside took off the piece of cloth around the neck of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He then said, "Do you want to kill such a gentle person who is a Messenger of Allah and declares Allah as the Cherisher and Sustainer." Then Abu Jahl and other enemies of Islam fell upon Abu Bakr and beat him severely. MISCELLANEOUS SERVICES FOR THE CAUSE OF ISLAM IN MAKKAH Hadrat Abu Bakr served Islam in numerous ways. The Quraish cruelly persecuted a number of slaves who had accepted Islam and made life difficult for them. Muslim slaves were the worst sufferers at the hands of non-Muslim masters. Hadrat Bilal (a negro), one of the best known in the galaxy of Companions of the Holy Prophet, was one among such slaves. His master Umayyah bin Khalf lashed him at night and made him lie on the burning sand during the day because of Bilal's conversion to Islam. Hadrat Abu Bakr bought him freedom and Bilal became a free Muslim. Other Muslim slaves who were bought by Hadrat Abu Bakr (R.A.), and made free were, 'Amir bin Fuhairah, Nazirah, Nahdiah, Jariah, Bani Momil and Bint Nahdiah etc. (R.A.). Before Hijrah Hadrat Abu Bakr spent lot of money on new converts. When he found himself hard pressed by disbelievers he asked the permission of the Holy Prophet (Sallallahu 'alaihi wa Sallam) to migrate to Abyssinia in the 5th year of the Mission with other Muslims. The Holy Prophet (Sallallahu 'alaihi wa Sallam) permitted him but in the way he met Ibn-ud-Daghna, the chief of another tribe, Qara. On his enquiry Hadrat Abu Bakr told him about the persecution of Quraish and his intention to migrate to Abyssinia. Ibn-ud- Daghna did not want him to leave Arabia and declared to the people of Mecca that Abu Bakr was under his protection. Then nobody dared to harm him. ABU BAKR(R.A.) GETS THE TITLE OF AS-SIDDIQ The Holy Prophet (Sallallahu 'alaihi wa Sallam) had Mi'raj (Ascension) in the IOth year of his Mission. He narrated his Ascension to the people in the morning. Some of them came to Abu Bakr and said, "Have you listened to your friend (the Holy Prophet)? He is claiming that he visited Jerusalem and the Sublime Throne in the heavens last night and talked with Allah Almighty. Would you believe it?" Hadrat Abu Bakr (R.A.) immediately replied. "If he said so then it is an absolute Truth". They again said, "Do you believe that he visited all these places and came back within a small part of night?" He again replied. "Of course I believe in it and I believe in the things which are farther than it, i.e., the news of Hell and Paradise". For this the Holy Prophet (Sallallahu 'alaihi wa Sallam) named him as-Siddiq i.e., the most Truthful and sincere person in Faith not having even slightest doubt. Of course Abu Bakr's faith was so strong that nothing could shake it. ONE OF THE TWO IN THE CAVE When the Holy Prophet (Sallallahu 'alaihi wa Sallam decided to migrate to Medina, Abu Bakr was the only companion with him. He carried all his money, about five to six thousand Darhams, and started in the night with the Holy Prophet. They lay hidden in the cave of Thaur for three days. The Holy Qur'an describes it as follows "When the disbelievers drove him out; he had no more than one companion. They were two in the cave. And he said to his companion: "Have no fear for Allah is with us". Then Allah sent down His peace upon him". (9:40) Abu Bakr's slave 'Amir bin Fuhairah tended the flocks of goats near the cave during the day and supplied them fresh milk in the night. After three days when Quraish stopped the search of the Holy Prophet, 'Amir bin Fuhairah (Abu Bakr's slave) brought two she-camels and both started for Medina. Thus, of all the companions, Abu Bakr (R.A.) had the honour of accompanying the Holy Prophet (Sallallahu 'alaihi wa Sallam) in the most critical days of his life. He proved to be most trustworthy on all occasions. HADRAT ABU BAKR(R.A.) AT MADINAH He reached Quba (a place near Medina) with the Holy Prophet (Sallallahu 'alaihi wa Sallam) and stopped there. The Medinites were anxiously waiting for the Holy Prophet. At Quba there was a warm welcome. The Holy Prophet (Sallallahu 'alaihi wa Sallam) stopped at the place of Bani 'Amr bin 'Auf at Quba. Multitudes of people came there to see the Holy Prophet (Sallallahu 'alaihi wa Sallam) and most of them mistook Hadrat Abu Bakr as the Holy Prophet. On seeing this Hadrat Abu Bakr stood up and spread a sheet over the head of the Holy Prophet to protect from him the scorching rays of the hot sun. Then the Medinites recognised the Holy Prophet (Sallallahu 'alaihi wa Sallam). On reaching Medina he fell ill because of the change of climate and got high fever. The Holy Prophet (Sallallahu 'alaihi wa Sallam) prayed for him and he was restored to health. At the time of establishing brotherhood bond between an immigrant from Mecca and a Medinite Muslim the Holy Prophet (Sallallahu 'alaihi wa Sallam) took into consideration the position in the society of the two persons. Hadrat Abu Bakr (R.A.) became the brother of Hadrat Haritha bin Zubair, a noted and respected Medinite. BUILDING OF THE PROPHET'S MOSQUE There was an urgent need for building a mosque at Medina and a house for the Holy Prophet (Sallallahu'alaihi wa Sallam) and his family. The land which was selected for this belonged to two orphans. Their guardians wanted to give the land for the mosque free of charge but the Holy Prophet (Sallallahu'alaihi wa Sallam) did not accept their offer and asked Hadrat Abu Bakr to pay the price of the land. Thus Hadrat Abu Bakr became the first Muslim to spend most of his money for the cause of Allah at Medina. He participated in the construction of the mosque like an ordinary labourer with other Muslims. PARTICIPATION IN THE HOLY WARS He fought in almost all the battles along with the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the first battle of Islam at Badr he was with the Holy Prophet like a shadow. His own son, who had not embraced Islam by that time, was fighting on the side of Quraish. After he accepted Islam he said to Abu Bakr one day, "Dear father! I found you twice under my sword at Badr but I could not raise my hand because of my love for you". "if I had got a chance", Abu Bakr replied, "I would have killed you". It was Abu Bakr's suggestion on which the Holy Prophet (Sallallahu 'alaihi wa Sallam) decided to release the prisoners of war after taking ransom. In the battle of Uhud when some of the Muslims were running away, Abu Bakr was firm and when the Holy Prophet (Sallallahu'alaihi wa Sallam) was brought on the mountain after being injured, he was with him. Hadrat Abu Bakr (R.A.) was the first companion to accept the peace plan of the Holy Prophet (Sallallahu 'alaihi wa Sallam) without any hesitation at Hudaibiyah when all the Muslims insisted upon fighting. Even a Muslim like Umar (R.A.) hesitated to accept the treaty with the non-believers of Mecca but Hadrat Abu Bakr fully supported the Holy Prophet's decision. On the occasion of Tabuk expedition Hadrat Abu Bakr (R.A.) brought everything that he possessed. When the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked him, "What did you leave for your family?" Abu Bakr (R.A.) said, "I have left for them Allah and his Prophet". Even Hadrat Umar (R.A.) admitted that he could never hope to surpass Abu Bakr (R.A.) in his sacrifice for the cause of Allah and Islam. AMIR (CHIEF) OF AL-HAJJUL-AKBAR (9 A.H.) It was the 9th year of Hijrah when the first Haj took place. The Holy Prophet (Sallallahu 'alaihi wa Sallam) had then returned from Tabuk expedition but he was so busy that he could not himself attend the Hajj pilgrimage. He sent Hadrat Abu Bakr as-Siddiq as his deputy to lead the Hajj caravan to Mecca. Among others in the Hajj caravan were Hadrat Sa'd bin Abi-Waqqas, Jabir, and Hadrat Abu Hurairah (R.A.). The Holy Qur'an calls this Hajj pilgrimage as "Al-Hajjul-Akbar" (The Great Hajj) because it was the first ever Hajj in the history of Islam and was the beginning of a new era of Islamic period and constitution. Hadrat Abu Bakr taught the people the Hajj rites and rituals and gave a historic sermon (Khutbah) on the Sacrificial Day before the congregation. Hadrat 'Ali followed him and proclaimed severance of all connections with the heathen world. It was announced: Non-believers should not approach the Ka'bah; no person should perform Hajj naked (as was observed before Islam); and all the treaties with pagan world would cease to operate after four months. The Holy Qur'an mentions it as follows "An announcement from Allah and His Apostle, to the people (assembled) on the day of the Great Pilgrimage (Al-Hajjul-Akbar), that Allah and His Apostle dissolve (treaty) obligations with the Pagans. If, then, you repent, it is better for you (0 Pagan), but if you turn away then you mind it that you cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith". (9:3) IMAM OF HOLY PROPHET(Sallallahu 'alaihi wa Sallam's) MOSQUE Since his arrival at Medina the Holy Prophet (Sallallahu 'alaihi wa Sallam) himself led the Salats at his mosque all the time. This was really a high office and was not given to anybody in the presence of the Holy Prophet (Sallallahu 'alaihi wa Sallam). A few months after his return from the Farewell Pilgrimage (AI-Hujjatul-Wida') in IO A.H., the Holy Prophet (Sallallahu 'alaihi wa Sallam) fell ill. A time came when he was unable to move and could not go to the Mosque to lead the Salat. He had to appoint someone as the Imam and this honour fell to the lot of Abu Bakr. Abu Bakr's daughter, lady 'A'isha (Radiallahu Anha) was one of the most beloved wives of the Holy Prophet Sallallahu'alaihi wa Sallam). She knew that Hadrat Abu Bakr was a soft hearted man and it would be rather hard for him to replace the Holy Prophet(Sallallahu 'alaihi wa Sallam) in the Salat. So she pleaded with the Holy Prophet (Sallailahu 'alaihi wa Sallam) to excuse Hadrat Abu Bakr from this duty but the Holy Prophet (Sallallahu 'alaihi wa Sallam) did not change his decision even though he was requested three times. During those days once Abu Bakr was not present at the time of congregational Salat. Somebody asked Hadrat Umar to lead the Salat. The Holy Prophet (Sallallahu 'alaihi wa Sallam) after hearing the voice of Hadrat Umar enquired about the Imam and when he found that Abu Bakr(R.A.) was not leading he was annoyed and said, "Nobody will lead the Salat besides Ibn Abu Qahafa (i.e. Hadrat Abu Bakr)". Then Abu Bakr (R.A.) was called but by that time Hadrat Umar had completed the Salat. The Salat was repeated by the order of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and Abu Bakr (R.A.) led it. During his sickness, the Holy Prophet (Sallallahu 'alaihi wa Sallam) once felt some relief and went for Zuhr Salat, supported by Hadrat 'Ali and Hadrat 'Abbas (R.A.). His face beamed with joy and full satisfaction on seeing Abu Bakr leading the Salat. Sensing the presence of the Holy Prophet, (Sallallahu 'alaihi wa Sallam) Abu Bakr wanted to step back but the Holy Prophet stopped him and sat down by his side. After the Salat the Holy Prophet (Sallallahu 'alaihi wa Sallam) gave his last address: "Allah offered one of His servants the choice of the life on this earth and a life with Him. But the servant accepted the latter". Hearing this tears came out of Abu Bakr's eyes and rolled down to his beard. He thought of the inevitable separation from his Beloved Master (the Holy Prophet). Most of the people did not understand the meaning of Holy Prophet's address and they were surprised at Abu Bakr's crying. Early in the morning of the last day of his life, the Holy Prophet's condition became suddenly better for a while. As the apartment was just adjoining the Mosque, he raised the curtain and observed the Muslims busy in Salat under the Imamat (leadership) of Hadrat Abu Bakr (R.A.). A smile lit up the pale face of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Seeing the sign of the Holy Prophet's recovery the people in the Mosque lost control over themselves in sheer delight. They might have fallen out of the file but the Holy Prophet (Sallallahu 'alaihi wa Sallam) asked Hadrat Abu Bakr to lead the Salat and he went inside and let the curtain fall. NEWS OF THE DEATH OF THE HOLY PROPHET (Sallallahu 'alaihi wa Sallam) When Hadrat Abu Bakr (R.A.) found the Holy Prophet (Sallallahu 'alaihi wa Sallam) in a better condition in the morning of the last day of his life, he went a few miles outside Medina to meet his wife Hadrat Kharjah bint Zuhair (Radiallahu anha). After hearing the news of the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), he immediately returned and saw great rush at the gate of the Mosque. He did not talk to anybody and went straight to Hadrat ' A'isha's apartment where the Holy Corpse was lying. After taking permission he entered the apartment and kissed the Holy Face, tears rolling out of his eyes. Then he remarked, "May my parents be sacrificed for you. I swear by Allah that death will never come twice to you. You have tasted the death which was destined for you and now you will get no other." He covered the Holy Body with a sheet and came to the Mosque. A multitude of people was crying in the Mosque. Hadrat Umar (R.A.) was in a strong emotional state and was shouting that the Holy Prophet (Sallallahu 'alaihi wa Sallam) had not died. Hadrat Abu Bakr (R.A.) tried to calm him but Umar did not pay any attention to him. Noting the delicacy of the situation, Hadrat Abu Bakr stood in another corner of the Mosque and gave his most effective and historical address. All the people gathered around him. He said: "O People! If any one of you worshipped Muhammad (Sallallahu 'alaihi wa Sallam) he should bear in mind that Muhammad is dead. But those who worshipped Allah should know that He is Alive and will never die. Allah says in the Holy Qur'an: "Muhammad is only a Messenger of Allah. There came down a number of Messengers before him. Then would you turn back from Islam, if he dies or is killed?" The address of Hadrat Abu Bakr touched the hearts of the people. Hadrat Umar also cooled down. Hadrat 'Abdullah says, "It seemed that the verse of the Holy Qur'an to which Abu Bakr referred was just revealed, although we had recited it several times in the past" ABU BAKR(R.A.) CHOSEN AS THE FIRST KHALIFAH The Holy Prophet (Sallallahu 'alaihi wa Sallam) did not nominate his successor and left the choice of his deputy or viceroy (Khalifah) to his Ummah (followers). There were two groups of Muslims in Medina viz., Muhajirin (the Immigrants from Mecca), and Ansar (Helpers i.e., Medinites). After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), Ansar (Medinites) gathered in a big Hall of Medinah known as "Saqifah-i-Bani Sa'idah" to discuss the appointment of a Khalifah. Hadrat Abu Bakr and Hadrat Umar with other prominent Muhajirin (Immigrants) were in the Mosque. When they were informed about the gathering of Ansar, Hadrat Abu Bakr and Umar also went there accompanied by a number of eminent Muhajirin like Hadrat Abu 'Ubaidah bin al-Jarrah. Since Hadrat 'Ali and Hadrat Zubair (two prominent figures among Muhajirin) were not present at the spot, they could not go to the gathering. Much discussion was going on in the gathering of the Ansar about the selection of a Khalifah. Some of the leading Ansar wanted a Khalifah from amongst the Ansar. When Hadrat Abu Bakr heard it, he said. "We acknowledge the sacrifices of Ansar for Islam. You really deserve to have a Khalifah from amongst yourselves, but Arabs will not agree on any "Amir" (Chief of other than a person from the Quraish." Hearing Hadrat Abu Bakr another Ansari, Khabab bin Mundhar stood up and said, "Let there be two Amirs (Khalifahs) then, one from amongst Quraish and another from amongst Ansar." On this Hadrat Umar stood up and said, "This is not at all possible. There would be great confusion because of two Amirs." Hadrat Khabbab bin Mundhar did not agree with Umar and there was a hot talk between them. Hadrat Abu 'Ubaidah tried to cool them down. Then another Ansari Hadrat Bashir bin an-Nu'man (R.A.) stood up and said, "The Holy Prophet belonged to the Quraish tribe. Quraishites have preference over others. All the Arabs would agree on them. Therefore a Khalifah must be from amongst them. We do not want any dispute with Muhajirin in the matter of Khilafat. We the Medinites are Ansar (Helpers) and we would prefer to remain Helpers of Allah and His Holy Prophet (Sallaliahu'alaihi wa Sallam)." Another Ansari Hadrat Zaid bin Thabit (R.A.) also supported this view and said, "There should be a Khalifah from amongst Muhajirin (Quraishis). We Medinites were Ansar (Helpers) of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and would remain Ansar (Helpers) of his Khalifah as well." A number of Ansar then supported this view, and there was general satisfaction in the council over the selection of a Muhajir (Quraishi) Khalifah. Seeing this Hadrat Abu Bakr (R.A.) stood up and said, "I propose the name of Umar and Abu'Ubaidah bin al-Jarrah for this post. Select anyone of these two men as your Khalifah." But both of them refused and Hadrat Umar said, "Abu Bakr is the best of all of us because Allah has mentioned him in the Holy Qur'an saying: "The one amongst two in the cave" (9:40). He further said, Abu Bakr excelled at every occasion during the life of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He deputised the Holy Prophet (Sallallahu 'alaihi wa Sallam) in leading Salats, he was appointed the Chief of Haj caravan. As such he is the fittest person to be the Khalifah." Hadrat Abu Bakr still hesitated but Umar (R.A.) and Hadrat Zaid bin Thabit Ansari held his hand and took pledge of loyalty (Bai'at). Then Hadrat Abu 'Ubaidah bin al-Jarrah and Hadrat Bashir bin an-Nu'man Ansari also took pledge of loyalty at his hands. Seeing this people from all the sides rushed to pledge loyalty to Abu Bakr (R.A.) as the first successor of the Holy Prophet (Sallallahu'alaihi wa Sallam). Next day a general pledge of loyalty (Bai'at) was taken by the Muslims in the Mosque of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Thus Hadrat Abu Bakr assumed the greatest office, after the office of prophethood, and became the first Khalifah of Islam. He gave his first address as a Khalifah in the mosque after the general "Bai'at""0 people! I have been selected as your Trustee although I am no better than anyone of you. If I am right, obey me. If I am misguided, set me right. Of course truth is honesty and a lie is dishonesty. The weakest among you is powerful in my eyes until I do not get him his due, Insha-Allah (If it should please Allah). The most powerful among you is the weakest in my eyes until I do not make him pay due rights to others Insha Allah. Allah sends down disgrace on those people who give up Jihad in the path of Allah. Allah surely sends down calamities on such people who indulge in evils. "I ask you to obey me as long as I obey Allah and His Messenger (Sallallahu 'alaihi wa Sallam). If I disobey Allah and His Messenger you are free to disobey me. Now come and offer Salat." In his short address, Hadrat Abu Bakr showed the role of an exemplary Khalifah of Islamic Government. No doubt Islamic Government means: "Government of Allah and His Prophet, by His obedient servants for the benefit of the people in this world and in the Hereafter." About thirty three thousand people took pledge of loyalty (Bai'at) at the hand of Hadrat Abu Bakr in the mosque. The selection (or Election) of Hadrat Abu Bakr is a pointer towards Islamic Democracy and furnishes example for selection of a Leader for Ummat-i-Muslimah (Muslim Community) till the Day of Judgement. Hadrat 'Ali took pledge of loyalty a few months later because he was busy in collecting various parts of the Holy Qur'an. Some other reasons have also been given for his delay in "Bai'at'' which are ignored here. PROBLEMS FACED BY HADRAT ABU BAKR AS-SIDDIQ AS A CALIPH After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), the Arabs were on all sides rising in rebellion. Apostasy and disaffection raised their heads. Christians and Jews were filled with unrest. Some Muslim tribes refused to pay Zakat to the Caliph for "Baitul Mal" (the Public Treasury). Some disbelievers declared themselves to be prophets. There were many problems and much confusion. Hadrat Abu Bakr (R.A.) faced all these with unparalleled courage and the highest degree of Iman (Faith) which is the characteristic of a "SIDDIQ". At this place I would like to point out that "SIDDIQIAT" is the highest stage of Iman (Faith) and "Tawakkul" (Trust in Allah) after prophethood as pointed out in the following verse of the Holy Qur'an "All those who obey Allah and the Prophet are in the company of those upon whom Allah has shown favours - of the Prophets, "Siddiqin" (The Sincere), "Shuhada" (The Martyrs), and "Salihin"(The Righteous Muslims): Ah! What a beautiful company." (4:69). In the following lines I would like to mention the main problems faced by Abu Bakr as-Siddiq (R.A.) in brief. USAMAH'S EXPEDITION The freed slave of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and his adopted son, Hadrat Zaid bin Harith (R.A.) was martyred at the hands of Syrians (Romans) at Mautah in 8 A.H. A few weeks before his death the Holy Prophet (Sallallahu 'alaihi wa Sallam) appointed Hadrat Usamah (R.A.), the son of Zaid to lead an expedition against Syrians in order to avenge the death of his father, Zaid. When Hadrat Usamah was about to leave, the news of the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam) came and the departure of the army was postponed. After being chosen as Caliph, the first task before Abu Bakr (R.A.) was to send out this expedition. As a matter of fact, it was the most critical time in the history of Islam. The entire peninsula was in a state of unrest and disorder. Some of the new converts thought Islam would come to an end with the Holy Prophet's life. Many of the tribes had entered the fold of Islam only a short time before and were not firm in Islam. About this the Holy Qur'an has already predicted "The wandering Arabs (Bedouins) say: We have (firm) faith. Say (to them O Muhammad): You believe not (firmly), but rather say "We submit", for the Faith has not entered into your hearts." (39:14). At the same time news came to Medina that apostates under the command of some false prophet were planning to invade the town. Hadrat Abu Bakr(R.A.) was really facing a difficult situation. In the circumstances, the companions approached him to withdraw the expedition of Hadrat Usamah bin Zaid. In their opinion it was unwise to send troops out of Medina because they were needed at home. Here was the test of Abu Bakr's (R.A.) faith in following the ways of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He got through in his test and proved to be the most firm among all of his companions including Hadrat Umar. Abu Bakr (R.A.) said he could never alter the decision taken by his master (the Holy Prophet). He firmly replied to his companions, "How can I fold up the flag which was unfurled by the Holy Prophet (Sallallahu'alaihi wa Sallam) himself?" When Muslims saw that Hadrat Abu Bakr was firm they requested him to change the command of Hadrat Usamah because he was too young and inexperienced -- not yet twenty, thus was not fit to lead the expedition. Hearing this Hadrat Abu Bakr was much annoyed and said, "Do you want me to dismiss a man appointed by the Messenger of Allah?" At last the army led by Hadrat Usamah left after three weeks of Holy Prophet's death. Hadrat Umar (R.A.) was also included in the army. Hadrat Abu Bakr sought Usamah's permission to leave him in Medinah, and he agreed. Hadrat Abu Bakr himself bid him farewell and went to some distance out of Medina. The young commander of the army was riding a horse and the great Caliph was walking by his side. After forty days Hadrat Usamah returned to Medinah with a great victory, the victory of Abu Bakr's (R.A.) firm Faith. The success of Usamah's expedition also opened the eyes of those who thought Islam was dying out after the demise of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Some of the tribes again came back to Islam which they had left. FALSE PROPHETS Some disbelievers declared their prophethood and started revolt. Four of those were main figures among such false prophets. A brief account of them is given here. ASWAD'ANSI He rose in Yemen and was known as 'Ansi, "the Veiled prophet" because he put veil on his face all the time. After collecting a big army he stood up in open revolt against Islam. He was killed by Qais bin Makshuh and his followers scattered. TULAIHA He belonged to the tribe of Bani Asad in northern Arabia. Just after the death of the Holy Prophet (Sallallahu'alaihi wa Sallam) he rose in open revolt. Hadrat Abu Bakr sent Hadrat Khalid bin Walid to crush the rebellion. After a fierce fight Tulaiha's army was defeated and he ran away to Syria. Afterwards he again accepted Islam. SAJAH BINT AL-HARITH IN SUWAID She belonged to the tribe of Bani Tamim. After the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam) a number of chiefs of this tribe including Malik bin Nuwairah repudiated Islam and Sajah declared her prophethood. Four thousand people including some of the chiefs gathered around her to march to Medina. She also forced those who did not co-operate with her to follow. On her way to Medinah she was informed about the Islamic army led by Khalid bin Walid who had crushed the rebellion of Tulaiha. Hearing the news of Islamic army she was frightened and wrote a letter to Musailimah al-Kadh-dhab (the Liar) seeking his co-operation. Musailimah had also declared his prophethood. A mutual understanding was reached in the beginning but later Sajah married Musailimah and accepted his prophethood. In the meantime Hadrat Khalid bin Walid reached the headquarters of the tribe of Bani Tamim. After the marriage of Sajah with Musailimah most of the people belonging to Bani Tamim had already re-entered Islam. Hadrat Khalid did not say anything to such persons but fought with those who were still apostates and defeated them. After crushing the rebellion of Bani Tamim he turned his attention to the notorious false prophet Musailimah al-Kadhdhab (the Liar). MUSAILIMAH AL-KADH-DHAB (THE LIAR) Musailimah belonged to a tribe of central Arabia. His tribe did not want to follow the "Prophet of Quraish" (the Holy Prophet), so they accepted him as a prophet. According to some historians he declared his prophethood during the later period of the Holy Prophet. However he openly did so after the death of Holy Prophet (Sallallahu 'alaihi wa Sallam). Hadrat Abu Bakr As-Siddiq (R.A.) sent Shurahbeel bin Hasnah and 'Ikrimah (R.A.) to crush the rebellion. Later on Hadrat Khalid bin Walid (R.A.) also joined them. Musailimah was commanding an army of forty thousand Bedouins. Some of them joined only to support their tribe although they did not believe in Musailimah. The Islamic army of thirteen thousand men was under the command of Khalid bin Walid (R.A.). A fierce battle was fought. A number of prominent Companions were slain in the fight. In the end Musailimah's army was defeated. He himself was killed by Wahshi, (R.A.) the same person who was responsible for Hadrat Hamzah's martyrdom in the battle of Uhad at a time when he was not a Muslim. In this battle about 800 Muslims were martyred among whom were 360 Companions of the Holy Prophet. A number of Huffaz. (i.e. those who committed all the Holy Qur'an to memory) were also martyred. Musailimah's defeat raised the standing of Muslims once more in the whole of Arabia. Thus in a short period the false prophets and their followers were wiped out by virtue of firm Faith and Wisdom of As-Siddiq al-Akbar. But there were still a number of problems to be solved. APOSTASY MOVEMENT: The new converts had not learnt the spirit of Islam. For centuries, the Arabian tribes knew no authority. Islam disciplined them and put them under certain moral obligations. Drinking and gambling of pre-Islamic days had been prohibited. Their wild spirit rebelled against this moral control. They wanted a chance which they got after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam), and considered it the right time to throw off the yoke of Islam. That was the time when virtually the whole of Arabian peninsula was under the grip of civil war. It was the firm determination of As-Siddiq al-Akbar which permanently quelled the rebellions. Professor Hitti says: "The short khilafat of Abu Bakr was mostly occupied with the so-called Ridda (apostasy) wars". "The Arabs, throughout the peninsula," says another historian W. Muir, "were relapsing into apostasy". But As-Siddiq al-Akbar did not lose heart and faced the situation with utmost courage and Iman. The rebellion started with the refusal of the tribes to deposit Zakat fund in the Baitul Mal (Public Treasury) as was done during the days of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Hadrat Abu Bakr called a meeting of his "Shura" (Advisory Council) and sought its advice. Most of the Companions did not consider it advisable to take action for the time being because of the wars against false prophets and major revolts. But Hadrat Abu Bakr was firm on taking strong and prompt action so that others may have a lesson. He therefore declared, "I swear by Allah I will fight alone, if others do not support me, against everybody whosoever refuses a single kid due on him in Zakat." He launched a big campaign without delay. He collected the troops in Medina and divided them into eleven battalions, each under the command of an experienced commander, and sent them out to different parts of Arabia. His instructions for them were to call rebels to Islam first, and if they failed, to fight them. Some of the rebel tribes submitted to Islam without fighting. Wars were waged against those who remained adamant. With the help of these battalions As-Siddiq al-Akbar crushed all the forces of rebellion, disorder and apostasy. He actually showed wonderful courage and ability in suppressing the movement. The apostasy movement which affected the whole of Arabia besides Mecca and Medina, was totally suppressed within a year and Islam was once again the only religion of the Peninsula. When the rebellion was subdued and Islam was re-established, As-Siddiq diverted his attention towards outside Arabia. Hadrat Khalid bin Walid (R.A.) was considered to be the fittest and most suitable commander for the external expeditions, which would be described later. THE REBELLION OF BAHRAIN: Bahrain is a small state in the north-east side of the Arab Peninsula by the Persian Gulf. The people of Bahrain accepted Islam in the lifetime of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Soon after the Holy Prophet's demise the Muslim governor of Bahrain died and there was disorder in the province. As-Siddiq al-Akbar sent a battalion under the command of 'Ala bin al-Hadrami who defeated the rebelled tribe, Banu Bakr of Bahrain. The other tribe of Bahrain, Banu 'Abdul-Qais, was loyal to Islam and helped the Muslims against the rebels. OTHER REBELLIONS There were other rebellions as well in the adjoining small states like Oman, Mahra, Hadarmaut and Yemen. All these were also suppressed and crushed. START OF ERA OF CONQUEST The Arabian Peninsula was surrounded by the two great Empires of that time. On its north-eastern side was the border of Persian Empire. At that time Iraq was under the control of the Persian Empire. The Northern part of the Peninsula was bordered by the Byzantine Empire (the Eastern Roman Empire). It consisted of Syria, Palestine and Egypt. Byzantine was a Greek city on the Bosphorus and Byzantines were named after this city. It was made the capital of the Eastern Roman Empire in 330 B.C. by Constantine, the Great. The name of the city was changed later on to Constantinople after the name of Constantine, the Great. (Now it is known as Istanbul in Turkey). After suppressing the rebellions of internal tribes and adjoining small states, Abu Bakr(R.A.) turned his attention to the adjoining territories who were doing a lot of damage to Muslims and Islam and were continuously conspiring against Muslims. The Aim of as-Siddiq was not only to suppress their conspiracy against Muslims but, as a matter of fact, to spread the universal message of Islam. As we will see later, each expedition was advised first to invite the enemy towards Islam in a peaceful way, if they accepted the Message Of Allah, they were treated as brothers otherwise Muslims had to accept their challenge. The sword was used as a last resort for self-defence. Some of the main expeditions would be discussed in the following lines in brief which took place during the time of Hadrat Abu Bakr. EXPEDITION TO IRAQ (PERSIAN EMPIRES) There was a lot of confusion during those days in the Persian Empire. A child, Yezdgird, was ruling over the Empire under the supervision of a lady, Puran Dukht. The Persians helped the rebels of Bahrain and had done all they could do to crush Islam. There were certain Arab Tribes living near the border. Some of them accepted Islam while others were Christians. Muthanna, the chief of a border tribe (Wa'il) accepted Islam. Since the bordering Arabs tribes of Iraq (Persia at that time) were the main target of persecution by the Persians, Muthanna and his companions took advantage of the internal conflict of Persian Empire and started small fights. In order that the Persians may not wage a full scale war against Muslims Hadrat Abu Bakr permitted Muthanna to go ahead with his scheme. But later Muthanna came to Hadrat Abu Bakr (R.A.) and sought his permission for a regular fight. The Muslims were endangered by the Persian Empire which wanted to wipe out the increasing power and might of Muslims. Moreover they were not pleased with the help given by the Persians to the Bahrain rebels. Abu Bakr (R.A.) after consulting his "Shura" (Advisory Council) permitted him to start full scale war on the condition that first he must invite Persians to Islam peacefully. Since Muthanna was not much experienced, Hadrat Abu Bakr ordered his great general Hadrat Khalid bin Walid (R.A.) to proceed immediately to reinforce Muthanna's army. It was the first month of the year 12 A.H. (633 A.C.). Hadrat Khalid met Muthanna's army at Ubullah. BATTLE OF CHAINS Hafir was the place where the first battle between Muslims and Persians took place. Persians were under the command of Hurmuz, a famous Persian general. According to the Islamic practice and advice given by the Caliph, Hadrat Khalid invited the Persians to Islam and wrote to them: "We have brought for you the Message of Allah, Islam. Our aim is not to fight. Accept Islam, the peaceful way, and you will be safe. If not then clear our way to the people so that we may explain this beautiful way of life to them. If you accept Islam you will have to pay Jizya (Defence Tax) to the Caliphate. If you do not agree to any of these conditions then the only alternative is the use of sword. Before deciding on the third alternative you should keep in your mind that I am bringing against you a people who love death more than you love your life". Hadrat Khalid (R.A.) was right in telling that Muslims loved death in the path of Allah more than life loved by non-believers. When a Muslim dies in the path of Allah he is a martyr and gets into Paradise before his blood falls on the earth. Persians were too proud and paid no attention to Hadrat Khalid's invitation. A battle took place at Hafir and Persians were defeated and routed. In order not to run from the battlefield the Persians soldiers had tied themselves to one another with chains. Due to this the battle is known as the Battle of Chains. But it proved fruitless because of the effective attack of Muslims. Even the commander of the Persian army was killed in this battle. After the Battle of Chains at Hafir some other small skirmishes took place at Madhar, Walja & Ullis etc. Each time the Muslims fought with a new force several times bigger than them but they defeated the Persians not because of their number and weapons but due to the power of Iman and trust in Allah. THE FALL OF HIRA Hira was a famous fort of Persians. After fighting the small battles described above Hadrat Khalid besieged the city of Hira. Persians resisted in the beginning but later on they surrendered to Muslims. Hadrat Khalid imposed Jizya (Defence Tax) on them. Then he captured other places including Dumatal-Jandal. Some frontier Arab chiefs also submitted to Khalid. The last battle of this expedition of Hadrat Khalid took place at Firad. A huge force of Persian Arabs (residing in Iraq) and Syrians who joined Persians in that battle crossed the river Euphrates. A fierce battle was fought on the l5th Dhul Qa'dah, 12 A.H. Hadrat Khalid routed the enemies and conquered the place. By this victory whole of South and most of the North Iraq were conquered. Then Hadrat Khalid returned to Hira. HADRAT KHALID BIN WALID, SAIFULLAH (THE SWORD OF ALLAH) Hadrat Khalid bin Walid (R.A.) proved to be the most successful general of Islam. With a handful of troops he was able not only to overcome all internal rebellions but also to make Arabia safe for Islam. Then he proceeded to Iraq and gained victory after victory. It was for his abilities, which were foreseen by the Holy Prophet (Sallallahu 'alaihi wa Sallam), that Khalid was given the title of "Saifullah" i.e. Allah's Sword. As-Siddiq al-Akbar was quick to recognise Khalid's (R.A.) ability he put him incharge of the Iraqi campaign. Hadrat Khalid's performance in this campaign has no parallel in history. With an army of a little more than ten thousand men, Khalid (R.A.) overcome a major part of Iraq and brought it under the banner of Islam. At many times he defeated enemies twenty times larger than his own army. Hadrat Khalid (R.A.) knew that success did not lie in the hands of majority or minority, it lies in the hands of Allah Almighty. He declared many times that they were not fighting for the sake of land or fame, their aim was to proclaim Allah's Kalimah (Allah's message). When Allah was with them they did not fear any power. Once he wrote a letter to a commander of Persian army near Hira "All praise is due to Allah who humbled your pride, and dis-united you, and destroyed your might. Accept Islam you will be in peace; or pay Jizya (the Defence Tax) and let us spread Allah's Message. If you do not accept any of these conditions then listen I have brought with me such people who love death more than you love life". In Iraq Hadrat Khalid fought fifteen battles and won complete victory in all of them. Hadrat Khalid was not only a great general and conqueror but also a great administrator. He appointed a deputy and a Qadi (Judge) at every place which he conquered. Some Muslim teachers were also left to teach Islam to the converts and to preach to non-Muslims by peaceful means. Seeing the character of these noble souls and the natural beauty of Islam, most of the time, entire population entered the folds of Islam. It is a fact that by sword or force only tongues could be won not the hearts. It was really the character of Muslims in those days that won the hearts of entire population where they lived. This is a clear proof that Islam never spread by sword or force. Sword was used to clear the way for preaching this truthful way of life, and when people realised its value, grandeur and significance they went all out for it. Iman (Faith) is the affirmation of the heart not of the tongue, and the heart could never be won by sword. Character has greater force than sword and this force was, of course, with the Muslims. Unlike most of warriors Hadrat Khalid, the Saifullah (R.A.), was an extremely kind-hearted man. He had given strict orders to his army to follow all the principles of Islam. They were not allowed to do any harm to farmers and other civilians. The army treated the civilians with kindness and respect. This was a surprise for the conquered people. Instead of molesting the women they found the soldiers worshipping and crying before Allah all night. This was something new for them. This was something new for them. It was said about Muslim conquerors of the time: "They rode on the back of horse during the day (to fight in the Path of Allah) and on the back of Mussalla (the piece of cloth used for prayers) in the night (to worship Allah). "The word by word translation is given here to put emphasis, it actually meant that they fought in the path of Allah throughout the day and worshipped Allah throughout the night. Of course even during the day they were punctual in obligatory Salats. As mentioned above the month of Dhul-Qa'dah, 12 A.H. marked the end of Hadrat Khalid's campaign in Iraq. He then returned to the headquarters at Hira. After resting for a while he took a few men with him and came to Mecca for Hajj and returned to Hira after performing the Hajj. On hearing about Khalid's presence at the Hajj, Hadrat Abu Bakr was amazed but he forbade him not to leave his army alone in future. EXPEDITION TO SYRIA (BYZANTINE EMPIRE) It has been stated in the life of the Holy Prophet (Sallallahu 'alaihi wa -Sallam) that the envoy of the Holy Prophet, Dihya al-Kalbi, was killed by Syrians in 6 A.H. while he was on a mission to Roman Emperor. As a result of which there was the battle of Mu'tah. Later the Holy Prophet (Sallallahu 'alaihi wa Sallam) himself marched with 50,000 men to Tabuk (a border post of Syria) when he heard about the invasion plan of Syrians (then known as Romans because Syria was a province of Eastern Roman Empire, the Byzantine at that time). Since Syrians did not turn up to fight, the Holy Prophet (Sallallahu 'alaihi wa Sallam) and his Companions returned without any fight. Again there was a danger of Syrian invasion and the Holy Prophet appointed Hadrat Usamah bin Zaid (R.A.)as the commander of the army which was later sent by Hadrat Abu Bakr(R.A.) when he assumed the office of the Caliphate. It has been mentioned before that Hadrat Usamah (R.A.) returned victorious after about forty days. Afterwards Hadrat Abu Bakr (R.A.) was informed about the clashes at: Syrians border and about the plan of invasion by Romans (i.e. Syrians). This was the time when Heraclius was the Emperor of Byzantine Empire, with Constantinople (Istanbul) as the Capital. When Hadrat Abu Bakr(R.A.)found that the Romans (Byzantines) began to conspire against the Muslims in co-operation with the Bedouins of the Syrian frontier, he consulted the "Shura" (Advisory Council) and decided to save the frontiers. As mentioned before, the aim was never to conquer other places. The blame totally lay upon the foreign powers who always encouraged the rebels and by sending them reinforcements attempted to shatter the nascent power of Muslims. Even Western historians like Sir William Muir admit that the Muslim leaders were not responsible for the wars with Persia and Byzantium. A famous Muslim historian, M.M. Siddiqi writes in his book, "Development of Islamic State and Society": "These (the wars) were not started by the Muslims, nor was there slightest attempt on the part of the Islamic leaders to impose their own way of life on the foreign peoples. True, Islam was a missionary religion and an expanding force. The Prophet himself had invited the ruling monarchs of the surrounding countries to accept Islam. But he had never, by word or deed, tried to trespass their domains" To take strong action against Romans (Byzantines) was also necessary keeping in view the Arab trade with Syria as the border clashes made the trade routes dangerous. So in the year 13 A.H. he raised a big army and divided it into four battalions. Each battalion was put under the command of an experienced general. They had to march in different directions. Hadrat Abu 'Ubaidah bin al-Jarrah(R.A.)had to march on Hims; Hadrat Amr bin al-'As(R.A.)on Palestine; Yazid bin Sufyan on Damascus; and Shurahbeel bin Hasnah on Jordan (which was a part of Syria at that time). The army was divided into many companies so that the enemy may not hit with full force on any one of the battalions. The total number of men was 27,000. At the time of departure of the army Hadrat Abu Bakr(R.A.)gave some valuable advice to each commander. A few of them are as under (1) Always fear Allah because He knows what the hearts conceal. (2) Treat your subordinates well. (3) Honour the representatives of your enemies. (4) Always be truthful. (5) Keep away from untruthful men and be intimate with those who are truthful and faithful. (6) Do not be dishonest in any way. (7) Do not disturb saints and worshippers of other religions. (8) Do not destroy places of worship. (9) Do not kill a woman, an old man and children and those who are not fighting with you. (10) Do not cut flowering trees. (II) Do not ruin any populated place. (12) Do not kill goats, camels and cattle besides what you need to eat. (13) Do not burn gardens. (14) Do not be dishonest in booty. When Heracleus heard about the Islamic armies, he also sent four armies to face them. Each of those armies was several times bigger than the total Islamic army. The Muslim commanders informed Hadrat Abu Bakr about the situation and sought reinforcement. They also informed him about their proposal to merge the four armies under one command. Hadrat Abu Bakr(R.A.)approved the proposal of merger and sent the following message to Hadrat'Amr bin al-'As(R.A.), one of the commanders "As-Salamo 'alaikum! (peace be unto you)I am in receipt of your letter in which you have mentioned about the huge Roman armies. Listen! Allah has not given us victories because of a magnitude or scarcity of numbers when we fought in the company of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Sometimes we fought with him in such a condition that there were not more than two horses in the whole army, and travelled on the back of one camel turn by turn....... Muslims can never be defeated because of small numbers. 0 'Amr! the most righteous among us is the one who keeps away more from sins. Therefore obey Allah and ask your companions as well to obey Him (completely)....you would be successful." (quoted by Tabrani). He further wrote "I have sent orders to Khalid bin Walid (in Iraq) to join you immediately. When he joins you give him due regard. Do not impose your superiority over him and do not try to solve your problems without consulting him, and do not oppose him". (Quoted by Ibn Sa'd). On receiving orders from the Caliph, Hadrat Khalid handed over the charge of affairs in Iraq to Muthanna bin Harith, and hastened to Syria at the head of ten thousand Hadrat Khalid (R.A.) faced some resistance at many places on his way to Syria and conquered many cities and forts including Irak, Rahit, and Busra. Busra was a city in Syria, thus Hadrat Khalid conquered the first place in Syria before he joined the allied Islamic forces. At last he reached Ajna-dayn in the month of Rabi'uth-Thani 13 A.H. (according to some historians he reached in Rabi'ul-Awwal). THE BATTLE OR AJNADAYN: RABI'UL-THANI, 13 A.H. or 31st July 634 When Hadrat Khalid reached Ajnadayn he called a council of all the commanders of Islamic armies whose total strength was between forty and forty five thousand. The first proposal put before them by Hadrat Khalid was to appoint a commander-in-chief. He suggested that one of them should act as the commander-in-chief turn by turn each day. The chief command for the first day was given to Hadrat Khalid (R.A.). He divided the army into several sections and put each section under the command of a commander. The Romans were about two hundred fifty thousand in number while the Muslims were little more than forty thousand. When the Islamic and Roman armies faced each other somebody among the Muslims remarked: "How numerous is the Roman army!" Hadrat Khalid said, "The number of people does not matter. It is the final outcome which is important". At last the battle started. In the beginning the Romans put pressure upon Muslims. Seeing this 'Ikrimah bin Abi Jahl took pledge of some Muslims that they would not give the field to the enemy and would fight unto death. The Roman army was headed by Theodore, brother of Heraclius, the Emperor but there was not that type of discipline in their army as Muslims demonstrated. A fierce battle was fought. The Roman horsemen could not bear the brunt of Muslim attack, and started to flee. Roman cavalry was totally discomfited. Then Muslim forces fell on their infantry and dispersed its ranks. Thus Romans were badly defeated and I took shelter in the trench but were chased and slaughtered in large numbers. Three thousand Muslims were martyred in this battle. Defeat at the battle of Ajnadain was a great shock to Byzantium. After the victory at Ajnadayn the Muslim armies marched forward and laid siege to Damascus. In the meantime Hadrat Abu Bakr(R.A.) fell sick. He received the news of the victory at Ajnadayn when he was confined to bed. Note: There is a controversy between historians regarding the battle which took place at Ajnadayn in 13 A.H. According to some historians this was the battle of Yarmuk, while others say that the battle of Yarmuk took place after the fall of Damascus ILLNESS OF HADRAT ABU BAKR(R.A.) AND UMAR'S(R.A.) NOMINATION It was the 7th Jamada-ul-Akhira, 13 A.H. that As-Siddiq al-Akbar fell ill. He had a severe fever. When the illness took a serious turn he called the "Shura" (Advisory Council) to consult about his successor, the second Caliph. Since he had seen some confusion after the demise of the Holy Prophet for the selection of a Caliph, he preferred to let the Muslims decide the matter in his presence. Following were the leading figures present in the Shura:Umar, 'Uthman,'Ali, 'Abdur-Rahman bin 'Auf, Mu'adh bin Jabal, Ubaiy bin Ka'b, Zaid bin Thabit (Ridwanullah 'alaihim Ajma'in) and other leading Muhajirin and Ansar. According to some historians he first consulted some of the most prominent Companions before calling the meeting of the General Shura about this. Among these persons were 'Uthman,'Abdur rahman bin 'Auf and Usaid bin hadir (R.A.) etc.Hadrat Abu Bakr(R.A.)put his proposal for Hadrat Umar(R.A.)to be the second Caliph. All of them agreed with the proposal except for an objection by some of the Companions about his strictness. That was the only ground on which Hadrat'Ali and Talha (R.A.) also did not agree with Hadrat Abu Bakr(R.A.). But Abu Bakr(R.A.) rejected their plea on the ground that the burden of Caliphate would make him milder. Since there was no opposition to Hadrat Abu Bakr's view, Hadrat Umar was declared to be the next Caliph and all the Companions, including Hadrat'Ali (R.A.) and Hadrat Talha (R.A.), agreed to it. At this point I would like to point out that the decision of Hadrat Abu Bakr (R.A.) for the selection (or election) of Hadrat Umar (R.A.)in his presence during his life was purely based on his "Ijtihad" (Personal Judgment of a Jurist) as explained by him after his nomination of Umar (R.A.) was recorded. As a matter of fact it was the need of the time and Hadrat Abu Bakr (R.A.) was totally right in his "Ijtihad". The proof of this is also the "Ijma'" (Agreement) of the Companions on his proposal to select a Caliph while he was still alive. Although the appointment (election) of the Caliph did not take place in the same way as it happened with Hadrat Abu Bakr (R.A.), it was not un-democratic in the sense that the nomination of Hadrat Umar took place after fair consultation with the "Shura". Hadrat Abu Bakr never wanted anything which would make Islam weak after him. He knew what had happened after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam) the repetition of which was to be avoided. The strength of the Muslim community lay in unity and that had to be preserved at any cost. For these reasons Hadrat Abu Bakr(R.A.) wanted an agreed person to be nominated as his successor in his presence. Therefore he took a decision by "Ijtihad" for the nomination of a Caliph after due consultation. After the "Shura" (Advisory Council) had agreed on Hadrat Umar, Hadrat Abu Bakr asked Hadrat 'Uthman (R.A.) to write the will "Bismillah-irrahmanir-Rahim (In the name of Allah, most Gracious, most Merciful)--This is the declaration which is made by Abu Bakr bin Abi Quhafah while he is about to leave for the next world. At this time even a non-believer starts to believe, and even a great sinner returns to faith, and a disbeliever begins to trust in Allah. I appoint Umar bin Khattab as the Caliph (Khalifah). You must follow his orders and obey him. I have done everything good for the sake of Allah, for His Holy Prophet and for the welfare of His Religion and Muslims and for myself in appointing him (Umar as the Caliph). I hope that he would be honest and just but if he changes his ways, and becomes unjust, I would have no responsibility, as I do not have the knowledge of the unseen. Everybody is responsible for what he does." Afterwards he went up to his balcony with the help of some persons and addressed a big gathering of Muslims: "O my brothers! I have not appointed any of my relations or brothers as a Caliph, I have chosen the best person among you. Do you agree on this'? All of them replied in the affirmative. Then he called Umar (R.A.) and talked with him for a long time and gave him words of parting advice. Some of them are as under "O Umar always fear Allah. An optional deed is not accepted unless the obligatory deed is done. The weight of your goodness would be heavy on the day of Judgement if you followed the Right Path in this world. The deeds of the persons who followed wrong Path in this world be having no weight on the Day of Judgement. They will have a terrible time. Make the Holy Qur'an and Truth your guide for success. Umar if you follow the path I propose for you, I will surely be by your side..........". AS-SIDDIQ AL-AKBAR PASSES AWAY After a fortnight's illness, As-Siddiq al-Akbar passed away at the age of 61 on Tuesday, the 22nd Jamadal-Akhira, 13 A.H. (23rd August 634 A.D.). Before his death he said to his daughter Lady 'A'isha (Radiallahu 'Anha), "Do not use new cloth for my shroud. Wash the sheet in my use and wrap my corpse in it". His wish was acted upon. His next wish was to pay all the money he got as salary for Caliph from "Baitul Mal" (The Public Treasury) after selling his garden. He said, I did not like to take anything from the "Baitul Mal but Umar pressed me to accept some allowance so that I would be relieved of my occupation and devote my full time to the duties of the Khilafat (Caliphate). I was left no choice but to accept the offer". After his death 'A'isha asked Hadrat Umar to take over that garden as desired by her father. Umar remarked: "May Allah bless him. He left no chance for any body to open his lips against him". Hadrat Abu Bakr (R.A.) was a rich merchant before his Khilafat. After he was selected as Caliph, Hadrat Umar and some other Companions put pressure on him to leave his business and accept some allowance from the Baitul Mal. He took the least possible amount which was hardly sufficient for him and his family. Once his wife wanted to prepare some sweet dish, and somehow saved something after one month. When she brought to him the money to make purchases for the sweet dish, Hadrat Abu Bakr said, "It seems that we have been over-paid, beyond our needs". He then deposited the saving in the Baitul Mal and she was not able to prepare the sweet dish. Not only this he got his allowance cut down for future by the amount saved by his wife. As-Siddiq al-Akbar left behind a noble example of selfless service. He lived and worked for the sake of Islam to his last breath, but sought no reward. WIVES AND CHILDREN Wives His first wife was Qatilah bint 'Abdul 'Aziz who bore to him 'Abdullah and Asma (R.A.). His second wife, Umm-i-Ruman gave birth to Lady 'A' isha (R.A.), the most beloved wife of the Holy Prophet (Sallallahu 'alaihi wa Sallam), and 'Abdur Rahman (Rad A.). Besides these two he also married Asma' and Habibah (R.A.). Children Daughters (i) Ummul-Mu'minin Hadrat 'A'isha (R.A.) (ii) Asma, and (iii) Umm-i-Kulthum, born to Habibah after his death. Sons (i) 'Abdullah, (ii),'Abdur Rahman and (iii) Muhammad. ABU BAKR, A SAVIOUR OF ISLAM As-Siddiq al-Akbar took the office of Caliphate (Khilafat) at the most crucial and critical moment of Islamic history. He gave Islam a new life after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Islam, in its infant stage, when he was entrusted with the responsibility to Caliphate, was threatened by rebellions, rise of false prophets and apostasy movements. He crushed all the futile powers because of his unshakeable faith. No amount of difficulties could make him deviate from the Sunnah (Path) of the Holy Master. He brought unity among the Muslims and crushed all the rebellions. In view of his great service for the cause of Islam at that critical moment when there was a lot of confusion, Abu Bakr (R.A.) may rightly be called the Saviour of Islam. It was in the time of Abu Bakr that Islam started to cross the Arabian borders. A major part of Iraq came under his rule and Muslim armies had captured many important cities of Syria. Thus Islam, the religion of whole mankind, started to be a world religion in his period. COLLECTION OF THE HOLY QUR'AN One of the greatest services rendered to Islam by Abu Bakr (R.A.) was the collection of the Holy Qur'an. There were hundreds of Huffaz (i.e., those who committed the whole Holy Qur'an to memory) among the Companions during the life-time of the Holy Prophet (Sallallahu'alaihi wa Sallam) but it had not been compiled in book form though its memorisation continued even after the death of the Holy Prophet (Sallallahu 'alaihi wa Sallam). In various battles which took place against rebels and false prophets, a number of Huffaz Companions were martyred. In the battle against Musailimah al-Khad-dhab about seventy Huffaz had died. It then occurred to HadratUmar (R.A.) that necessary steps should be taken to preserve the Holy Qur'an intact in its original form against every kind of danger and it was not wise to depend exclusively upon those who had learnt it by heart. Therefore, he urged Hadrat Abu Bakr (R.A.) to put it in black and white in the form of a book. Other Companions also agreed with Umar's opinion but Hadrat Abu Bakr hesitated in the beginning because it was not done by the Holy Prophet (Sallallahu 'alaihi wa Sallam). However after some discussion he agreed to it and appointed Hadrat Zaid bin Thabit (R.A.) for this work who was hesitant at first but later, he changed his mind and started the work. Hadrat Zaid bin Thabit was the best qualified person for this work because he had acted as an amanuensis to the Holy Prophet (Sallallahu 'alaihi wa Sallam), and was one of the Companions who had learnt the Holy Qur'an directly from him. Moreover, he was also present on the occasion when the Holy Prophet recited the whole of the completed Holy Qur'an to angel Gabriel. Hadrat Zaid bin Thabit adopted the same order of the various chapters of the Holy Book as was revealed to the Holy Prophet (Sallallahu 'alaihi wa Sallam). In the compilation of the Holy Book a number of prominent Companions assisted him. The compiled copy of the Qur'an was kept in the house of Umm ul-Mu'minin, Hadrat Hafsah (Radiallahu 'Anha) who was one of the wives of the Holy Prophet and daughter of Hadrat Umar. It was proclaimed that anyone, who desired, might make a copy of it or compare with it the copy one already possessed. The collection of the Holy Qur'an in a book form was not an act against the Sunnah (Ways) of the Holy Prophet (Sallallahu 'alaihi wa Sallam), because the Holy Qur'an declares itself "A BOOK" at a number of places e.g., in the very beginning it says "This is the Book........." (2:2) During his caliphate Hadrat 'Uthman sent copies of the same compilation of the Holy Qur'an, collected during the period of Hadrat Abu Bakr (R.A.), to various places of his caliphate. In this way we see that Hadrat Abu Bakr (R.A.) kept doing the great work of his Holy Master (Sallallahu 'alaihi wa Sallam). With unshakeable faith and full courage he had struggled to the utmost. Islam is for ever grateful to its greatest hero, the next to prophets, for the great services he rendered to it. Hadrat Abu Bakr's caliphate lasted for only two years, three months and ten days (according to Islamic calendar). CHARACTER AND PIETY Hadrat Abu Bakr As Siddiq al-Akbar (R.A.) was the most distinguished figure of Islam after the Holy Prophet (Sallallahu 'alaihi wa Sallam). He was mild and gentle but stern when necessary. He was the true embodiment of Islam. Being diligent, wise, full of wisdom and a great statesman, he occupies a unique place in the history of Islam. His name would remain for ever in the minds of Muslims. Hadrat Abu Bakr was the most pious Companion of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He never took unlawful meal. Once one of his slaves brought for him some food to eat. He took a morsel out of it but afterwards he learnt that the slave got it as a result of soothsaying. He then remarked, "Ah! you would have surely killed me". He tried to disgorge it and when he did not succeed he drank water and then vomited the whole thing out. He never spoke any obscene language in any situation. Once he said a harsh word to Hadrat Umar (R.A.) which he realised later and asked him to forgive him. Hadrat Umar delayed in excusing him. He was so much perturbed that he went to the Holy Prophet (Sallallahu'alaihi wa Sallam) who asked Umar (R.A.) to excuse him. Hadrat Abu Bakr (R.A.) used to fear Allah most of all. Once he went to a garden where he saw a bird. He sighed deeply and said, "0 bird! you are lucky indeed! you eat and drink as you like and fly but do not have fear of reckoning on the Day of Judgement. I wish that I were just like you". Sometimes he said, "I wish I were a blade of grass whose life ended with the grazing of some beast; or a tree that would be cut and done away with". He was a great worshipper. It is said that Hadrat Abu Bakr (R.A.) used to perform Salat similar to that of the Holy Prophet (Sallallahu 'alaihi wa Sallam). He was the one who spent all of his belongings for the sake of Allah and His Prophet (Sallallahu'alaihi wa Sallam). The Holy Prophet (Sallallahu 'alaihi wa Sallam) gave him the glad tidings of Paradise in these words: "Abu Bakr's name shall be called out from all the gates of Paradise and he will be the first person of my Ummah (people) to enter it". DEMOCRATIC WAY OF HIS GOVERNMENT Hadrat Abu Bakr(Rad. A,) gave the first lesson to whole mankind of 'government by the people' when nobody knew about it. On every occasion he decided matters after due consultation with eminent companions, He used to say: "I am but the Khalifah (deputy) of the Prophet of Allah"(i.e. I have to follow only the ways of the Holy Prophet). Many a time he told the people: "I swear by Allah, I never liked to be a "Khalifah". I even never thought about it, nor desired it either secretly or openly. The yoke of Khilafat has been put on my neck by force. I wish to transfer this trust to a more suitable person". Once some Muslims complained to him about the strictness of Hadrat Umar (R.A.) and said, "He is behaving in such a way as though he is the "Khalifah" instead of you". Hadrat Abu Bakr told them, "Of course, he is the fittest person to be the "Khalifah". I am but a humble servant of Almighty, who has been forced to take charge of this high office". "SHURA" (COUNCIL OF ADVISORS) Hadrat Abu Bakr always decided matters of state after consultation. There was a special "Shura" (Council of Advisors) for this purpose. Although the selection or the election of such council did not take place after public voting, but the prominent figures included in the "Shura" were the most popular persons in the public. If an election, as we know it today, had taken place at that time, all of them would have won it without any exception. The membership of the "Shura" was not based upon colour, race, wealth or worldly power; it was based upon services rendered to Islam, closeness to Allah and His Prophet (of course the closeness to Allah was demonstrated by the closeness to His Prophet). Ibn-i-Sa'd has recorded that whenever Hadrat Abu Bakr(R.A.) faced a problem, he called eminent Muhajirin, and Ansar and the following people (i.e. following people were the permanent members of the "Shura"). Hadrat Umar, 'Uthman, 'Ali, 'Abdur Rahman bin 'Auf, Mu'adh bin Jabal, Ubaiy bin Ka'b and Zaid bin Thabit (R.A.)" On special occasions common consultation took place in which all the prominent Muhajirin and Ansar (i.e. Companions) were called besides the above mentioned personalities. But generally only the above mentioned Companions were called for consultation. APPOINTMENT OF OFFICERS For public offices Hadrat Abu Bakr(R.A.) did not choose his own sons or family members, but gave the chance to people of high merit. Whenever he appointed an officer, he advised him and explained his duties. On the appointment of 'Amr bin 'As and Walid bin 'Uqbah as the collector of the Zakat from the tribe of Quda'ah, he advised them as follows "Fear Allah openly and secretly. Whosoever fears Allah, He provides him sustenance from such source about which he never thought. Whosoever fears Allah, Allah forgives his sins and gives him double reward. No doubt to have good will for the people is great piety. You are on such a way that you may go beyond the prescribed limits very easily. Stick to the rules prescribed by the religion and that would save you from all evils". When he appointed Yazid bin Sufyan as the governor of the conquered part of Syria he gave him following advice "O Yazid! you have relations in Syria, do not try to give unlawful benefits to your kins. Of this I am afraid of my officers. The Holy Prophet said: If a Muslim officer appoints his kins on big posts which they do not deserve, he will be cursed for that by Allah and Allah will not accept any of his excuses or apology for that until he enters Hell." SUPERVISION OVER OFFICERS He was a strict administrator and never allowed any of his officers to behave in an irregular manner. Whenever he found any officer amiss, he immediately warned him. Once on some mistake he wrote to Hadrat Khalid bin Walid: "You are enjoying, and the blood of Muslims is flowing nearby your tent". OFFICERS OF HIS GOVERNMENT The Capital of the State was Medina where Hadrat Umar and Hadrat'Ali (R.A.) were the Qadis (Judges) and Abu 'Ubaidah bin Jarrah was the treasury officer. Besides performing the duties of a Qadi and Mufti (Jurist), Hadrat'Ali also acted as the secretary to Hadrat Abu Bakr. Hadrat 'Uthman (R.A.) was the chief secretary and used to write various ordinances for the Khalifah. The governor of Mecca was Hadrat 'Utba bin Usaid. He and Hadrat Abu Bakr died the same day. Governors of other places were as under Ta'if -- 'Uthman bin al 'As San'a -- Muhajir bin Umayyah Hadramaut -- Zaid bin'Ubaid Kholan (a part of Yemen) -- Ya'la bin Ubaid South Yemen -- Abu Musa al-Ash'ari Janad (a part of Yemen) -- Mu'adh bin Jabal Bahrain -- 'Ala bin al-Hadrami Dumatul-Jandal (Iraq) -- 'Iyad bin Ghanam Iraq -- Muthanna bin Harith Najran -- Jarir bin 'Abdullah Near the end of his reign, Hadrat Abu Bakr had appointed following commanders of Islamic armies in Syria: Abu 'Ubaidah bin al-Jarrah, Yazid bin Abi Sufyan,'Amr bin al-As 'and Shurahbeel bin Hasnah. Hadrat Khalid bin Walid (R.A.) was the commander-in-chief and the greatest general of Islam during the time of Hadrat Abu Bakr (R.A.) BAITUL MAL AND REVENUE ADMINISTRATION During the time of the Holy Prophet (Sallallahu 'alaihi wa Sallam) and also during the period of Abu Bakr there was no separate department for revenue. Zakat, Sadaqat and other taxes (Kharaj) and booty used to come to Medina for Baitul Mal which was under the charge of Abu 'Ubaidah bin Jarrah (before his departure to Syria as the commander of an army). Whatever funds came in the Baitul Mal were distributed among the needy and the poor immediately. During the later period of his Khilafat Hadrat Abu Bakr built a house for Baitul Mal but at no time money or any other thing accumulated in it. Once somebody asked Abu Bakr to take care of the Safety of Baitul Mal, he said that one lock was enough for that because mush was not allowed to lie in it. During the first year of his Khilafat he gave ten Dirhams as a stipend to each adult in Medina whether he was a free person or a slave, next year when the income had increased he distributed twenty dirhams to each person. In this way he gave the same status to a slave as that to a free person because in human needs all were equal. After the death of Abu Bakr (R.A.) when HadratUmar checked the Baitul Mal in the presence of Hadrat 'Abdur Rahman and Hadrat Uthman (R.A.), he found only one dirham in it, he exclaimed, "May Allah bless Abu Bakr". Then he called the treasury officer and asked him, "How much money did come in revenue for Baitul Mal?" He replied, "Two hundred thousand Dinars". (Note: Dirham was a silver coin in those days while Dinar was a gold coin). Following were the main sources of revenue: Zakat, Ushr (special land tax on lands), Jizya (Indemnity tax), and Booty. ARMY AND ITS ADMINISTRATION There was no regular Islamic force during the time of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Hadrat Abu Bakr also followed his example. However, when any army departed during his time, he divided it into various battalions. Each battalion was put under the command of an officer, who was under the control of the commander of the whole army. Moreover, he also appointed commander-in-chief of various armies. The commander-in-chief of the four armies sent to Syria was Hadrat Khalid bin Walid (R.A.), who was also known as "Amir-ul-Umara", as mentioned in some books of history. He took particular care for the moral training of the military personnel. When he sent armies to Syria, he gave the following instructions to them:- "During your expedition you would find some people who devote themselves exclusively to worship of their Creator. Don't disturb them and leave them in their sanctuaries. I give you the following advice (i) Don't kill any woman, child or old person; (ii) Don't cut any flowering tree; (iii) Don't destroy any inhabited place; (iv) Don't kill camels or goats except when you need them for your meals; (v) Don't burn an oasis; (vi) Don't be dishonest in booty; (vii) Don't be coward in the field". He reserved a part of the revenue for purchase of arms and for the maintenance of forces. Special pastures were reserved for horses and camels used in the battles. One of such pastures was situated in Baqi' and another was situated at Rabadha. He also used to inspect army camps. There were no permanent cantonments during his time. Once an Islamic army was encamped at Jarf, Hadrat Abu Bakr (R.A.) himself went to inspect the army of Banu Fazarah. Seeing him all the men stood up in his honour and he said, "God bless you". Some of them said, "0 Khalifah (Deputy) of the Prophet of Allah! We have brought healthy horses and mares, and we are very good riders. Please give us a big standard". Hadrat Abu Bakr said, "I can't give you a big standard because it has already been taken by Banu'Abs". PREACHING OF ISLAM As the Khalifah (Deputy) of the Prophet of Allah, he paid special attention towards preaching the right way of life. Because of his efforts the whole of Arabia once more and forever re-entered Islam. He gave strict instructions to all the armies to call at first, the enemy to Islam. Invitation to Islam was usually given for three days before the start of a battle. A number of tribes in Iraq and other places accepted Islam without any battle when Hadrat Khalid and other commanders preached. Once a Christian bishop of Hirah accepted Islam after seeing the good conduct of the Muslims. THE DEPARTMENT OF JURISTS (MUFTIS) Besides the Judiciary in which Qadis (Judges) used to decide the cases, there was a special department of Muftis (Jurists) whose duty was to solve various problems of Muslims in the light of the Holy Qur'an and the Sunnah (Practices) of the Holy Prophet (Sallallahu 'alaihi wa Sallam). Following were the Muftis (Jurists) in Medina: HadratUmar, 'Ali, 'Uthman 'Abdur Rahman bin 'Auf, Mu'adh bin Jabal, Ubaiy bin Ka'b, and Zaid bin Thabit. No other person besides them was entitled to give verdict or to lay down rules of Islamic Law to Muslims in the light of the Holy Qur'an and the Sunnah. JUDICIARY The judiciary was totally separate from the executive. The judges appointed by Hadrat Abu Bakr were HadratUmar and Hadrat'Ali (R.A.) in Medina. Being a great Jurist Hadrat Abu Bakr was also a judge and gave decisions on various cases. PUNISHMENTS He used to give punishments as prescribed in the Holy Qur'an or told by the Holy Prophet (Sallallahu 'alaihi wa Sallam). He did not establish any police force or any department for it. However, he appointed Hadrat 'Abdullah bin Mas'ud as the Sentinel to take care of crimes. He also laid down such punishments which were given in the Holy Qur'an or the Sunnah. For example he fixed punishment of forty lashes for drinking liquor. He also paid special attention to the safety of highways and various parts of the state. He gave severe punishments to robbers and persons committing breach of peace. DIVISION OF ARABIAN PENINSULA INTO VARIOUS PROVINCES Hadrat Abu Bakr Siddiq divided the Peninsula into various provinces for convenience of administration. In his time following were the provinces of Arabia: Medina, Mecca, Ta'if, San'a (North Yemen), Yemen (i.e. South Yemen), Najran, Hadramaut, Bahrain and Dumatul-Jandal. Every province was under the control of a governor who was the chief executive officer of that region. He did not change the governors or the officers appointed by the Holy Prophet (Sallallahu 'alaihi wa Sallam) during his time. He devoted his full energy to the administration of the new born Islamic state. Hadrat Abu Bakr's reign was short and full of rebellions, still his administration was very sound. He followed the footsteps of the Holy Prophet (Sallallahu 'alaihi wa Sallam) faithfully and to the fullest possible extent and kept strict watch over the affairs of his government. Hadrat Umar (R.A.) always helped him in administration and justice and fulfilled the promise made by him at the time of the election of Abu Bakr (R.A.). He laid down the foundation of a true Islamic republic upon democratic principles. His strong Faith and Trust in Allah were reflected in his administration. A Western historian, Sir W.Muir writes: "His reign was short, but after Muhammad (Sallallahu 'alaihi wa Sallam) himself there is none to whom the Faith was more dear." Courtesy: www.everymuslim.net

A glimpse into the life of the first rightly guided Khalifa during his khilafat until his demise Sayyidina Abu Bakr was appointed the first Khalifah of the Muslim Ummah on the consensus of the Muhaajireen and Ansaar. 'Bukhaari' Sayyidina Abu Bakr put an end to the scourge of apostasy and eradicated the false claimants of Nabuwwat after Rasulullaah . 'Bidaayah wan Nihaayah' Sayyidina Abu Bakr fulfilled the final instructions of Rasulullaah to send out the army of Sayyidina Usaamah against the Romans. 'Ibid' Sayyidina Abu Bakr shook the foundations of the Roman and Persian empires, which ultimately led to the future victories of Islaam. 'Siyarus Sahabah' It was under the instruction of Sayyidina Abu Bakr that the Quraan was collected and compiled. 'Bukhaari' Despite his responsibilities as Khalifah, he still found time to tend to the widows and graze the sheep of the feeble and weak. 'Kanzul Ummaal' Sayyidina Abu Bakr was allotted an allowance from the Baitul-Maal (public treasury) scarcely sufficient for his basic needs. 'Siyarus Sahabah' When Sayyidina Abu Bakr passed away, all he had in his possession was a cloak, cup and a single slave, which he ordered to be deposited in the public treasury. 'Bidaayah wan Nihaayah' Sayyidina Abu Bakr passed away at the age of sixty-three and was buried alongside his dearest and closest friend, Rasulullaah . 'Tabqaat Ibn Sa'ad' Rasulullaah (RA) asked Sayyidina Abu Bakr (RA) to accompany him on Hijrat and Sayyidina Abu Bakr (RA) arranged the necessary transport and provisions. Ibid Sayyidina Ali stood outside the house of Sayyidina Abu Bakr , after he passed away and said out loud, "O Abu Bakr , may Allaah have Mercy upon you. You were the closest companion and friend of Rasulullaah , you were a comfort to him; you were the one he trusted most. If he had a secret, he would tell it to you; and if he needed to consult someone regarding a matter, he would consult you. You were the first of people to embrace Islaam, and you were the most sincere of them in your Imaan. Your Imaan was stronger than any other person's, as was the degree to which you feared Allaah. And you were wealthier than anyone else in terms of what you acquired from the religion of Allaah. You cared most for both Rasulullaah and Islaam. Of all people, you were the best companion to Rasulullaah ; you possessed the best qualities; you had the best past; you ranked highest; and you were closest to him. And of all people you resembled Rasulullaah the most in terms of his guidance and demeanour. Your ranking was higher than anyone else's, and Rasulullaah honoured you and held you in higher esteem than anyone else. When the people disbelieved in the Messenger of Allaah , you believed in him. Throughout his life, you were both his eyes with which he saw, and his ears with which he heard. On behalf of the Messenger of Allaah and Islaam, may Allaah reward you with the best of rewards." 'Majma'uz Zawaaid' al-islaam

Abyssinian Journey Rasulullaah (SallAllaahu alayhi wasallam) told Hadhrat Abu-Bakr (RadhiAllaahu-anhu) to emigrate to Abyssinia. He proceeded, although, feeling depressed, but he returned. The event concerning his proceeding and returning is very captivating. Hadhrat Abu-Bakr (RadhiAllaahu-anhu) departed for Abyssinia. He had just reached the border of Abyssinia called Bakrul Ghamaad, when he met a chief whose name was Ibn ud Daghna. He knew Hadhrat Abu-Bakr (RadhiAllaahu-anhu) very well and revered him too. When Ibn ud Daghna saw him, he exclaimed: "Abu Bakr! Where are you going ? " Hadhrat Abu-Bakr (RadhiAllaahu-anhu) answered : "The opponents do not allow me to worship Allaah in Makkah. Allaah's domain is not tiny. I am proceeding somewhere where I will worship Allaah". Ibn ud Daghna said: "This can never occur! Go back. What authority has anyone to tell you such a thing ! You are under my custody and responsibility!" Ibn ud Daghna came to Makkah and called all the high-ranking people and proclaimed :"You villains! You are expelling such a person from Makkah who attends to people tenderly, aids the destitute, is useful in troublesome times, and safe-guards your money". The enemies asked: "Who is that?" Ibn ud Daghna replied: "Abu Bakr". All of them retorted: "We are not disputing Abu Bakr in any manner. We only detest him on one point, that is, he recites the Qur'aan and weeps. And he recites in such a pleasing voice that when our women and children listen to it they begin to sob and become influenced.You tell to us if our women and children become Muslims, and leave us behind and go over to the Muslims, then what will transpire? Explain to him to recite the Qur'aan softly and worship secretly - we don't have any ill-feeling towards those things." Ibn ud Daghna said:"I have retrieved him from Barkul Ghamad. He departed from Makkah and was on his road elsewhere. I have brought him back under my custody. If any one were to be informed that the Makkans have expelled a person of the calibre of Abu Bakr he would spit in your faces. The idol-worshippers and the worshipper of One Allaah are both human beings, and humanity must be revered." A few days lapsed after Ibn ud Daghna had expressed these words when Hadhrat Abu-Bakr's (RadhiAllaahuanhu) ecstasy in worshipping Allaah and enthusiasm in reciting the Qur'aan compelled him, to recite the Qur'aan loudly. When he was overwhelmed he would sob. The Makkans reported this to Ibn ud Daghna who questioned Hadhrat Abu Bakr(RadhiAllaahu-anhu) concerning it. Hadhrat Abu-Bakr (RadhiAllaahu-anhu) responded simply: "The authority of Allaah and His Rasul Muhammad (SallAllaahu alayhi wasallam) is adequate for me. Your custody can remain with you." Hadhrat Abu-Bakr (RadhiAllaahu-anhu) was very knowledgeable and exhausted abundant time in prayer. When the "hijrat" occurred most of the Muslims in Makkah migrated to Madinah with the permission of Rasulullaah (SallAllaahu alayhi wasallam). Hadhrat Uthman (RadhiAllaahu-anhu) and Hadhrat Umar (RadhiAllaahu-anhu) also departed, but Hadhrat Ali (RadhiAllaahu-anhu) and Hadhrat Abu-Bakr (RadhiAllaahu-anhu) did not proceed. These two faithful men remained behind in Makkah-awaiting the order. Rasulullaah (SallAllaahu alayhi wasallam) and Sayyidina Abu Bakr (RadhiAllaahu-anhu) were companions in the "Hijrat". Hadhrat Siddiq-e-Akbar was well known. Wherever they travelled the people identified him and inquired : "Who is the gentleman with you?" Hadhrat Abu-Bakr (RadhiAllaahu-anhu) would respond:"This is my guide." People understood that it meant:"one who showed the road",while Hadhrat Abu-Bakr (RadhiAllaahu-anhu)meant: "One who emancipated people from fallacy and exhibited the genuine path."Both meanings could be deduced from just one sentence. Although Hadhrat Abu-Bakr (RadhiAllaahu-anhu) was two years younger than Rasulullaah (SallAllaahu alayhi wasallam) some of his beard's hairs were black, while others were white, but all of Rasulullaah's (SallAllaahu alayhi wasallam) hair was black, that is why the people of Madinah did not identify Rasulullaah (SallAllaahu alayhi wasallam) and mistook Siddiq for Rasulullaah (SallAllaahu alayhi wasallam). When Hadhrat Siddiq Abu-Bakr (RadhiAllaahu-anhu) shaded Rasulullaah (SallAllaahu alayhi wasallam) with his sheet in the extremeheat, the people of Madinah then perceived that the person on whom the shade was cast was, in fact, Rasulullaah (SallAllaahu alayhi wasallam). Hadhrat Abu Bakr R.A used to say, “There has never been a victory in Islaam greater than the victory at Hudaybiyyah but the people on that were day unable to understand what Muhammad ρ and his Rabb were doing. While man is hasty, Allaah does not have the haste man has, because of which matters condense to what Allaah as intended. On the occasion of the Farewell Hajj I have seen Suhayl bin Amr standing at the place where animals were being slaughtered, taking Rasulullaah S.A.W camel closer to him. Rasulullaah S.A.W slaughtered it with his own hand and then called for someone who shaved off his hair. I then saw Suhayl snatching up the hair of Rasulullaah S.A.W and even saw him placing it on his eyes. I then thought that it was the same Suhayl who on the occasion of Hudaybiyyah had refused to allow the writing of "most gracious most merciful" and had refused the writing of ‘Muhammad the Rasool of Allaah’. I then praised Allaah Who had guided him to Islaam.” Hadhrat Aa’isha R.A narrates that the family of Hadhrat Abu Bakr R.A once sent the leg of a goat to them. She then held it as Rasulullaah S.A.W cut it or it was she who cut it as Rasulullaah S.A.W held it. The narrators state that whenever Hadhrat Aa’isha R.A narrated this she would add that his was done without using a lantern. Another narration adds that the narrator asked Hadhrat Aa’isha R.A “O Ummul Mu'mineen! Was this done in the light of a lantern?” She replied, “If we had oil to light a lantern, we would have rather ate the oil.” al-islaam

Opinions of others regarding Abu Bakr (RA) Rasulullaah said, "No person has shown a favour to me except that I have repaid him with the exception of Abu Bakr ; he has shown such favours to me which only Allaah Ta'ala can repay on the Day of Qiyaamah. No person's wealth has benefitted me as much as the wealth of Abu Bakr ." 'Tirmidhi' Rasulullaah said, "As for you, O Abu Bakr ! You will be the first of my Ummat to enter Jannat." 'Abu Dawood' Rasulullaah said, "O Abu Bakr ! You will be my companion at the pond of Kauthar just as you were my companion in the cave (of Thowr)." 'Tirmidhi' Sayyidina Ammaar bin Yaasir said, "Whoever gives superiority to any companion of Rasulullaah over Abu Bakr and Umar has vilified the Muhaajireen and Ansaar." 'Tabraani' Sayyidina Anas bin Maalik said, "We studied the lives of the companions of the previous Ambiyaa and have not found any other Nabi having a companion as excellent as Abu Bakr ." 'Ibn Asaakir' Sayyidina Ali said, "I take an oath by Allaah! A moment of the life of Abu Bakr is better than the entire life of the Mu'min from the progeny of Fir'oun, that was a person who concealed his Imaan whereas Abu Bakr announced his Imaan." 'Musnad Bazzaar' Sayyidina Ali said, "Whoever says that I am better than Abu Bakr , I will punish him with eighty lashes as is given for false testimony." 'Haakim' The son of Sayyidina Ali , Sayyidina Muhammad bin Hanafiyah (A.R) said, "Abu Bakr was the best of the Sahabah in Islaam, from the time he embraced it until he met his Rabb." 'Ibn Abi Shaibah' The son of Sayyidina Hussein , Sayyidina Zainul Aabideen (A.R) said, "The status of Abu Bakr in the opinion of Rasulullaah was exactly what his status is now with Rasulullaah (i.e. alongside Rasulullaah )." 'Musnad Ahmad' His recitation of the Quraan would soften the hearts of others and inspire them to embrace Islaam. Ibid Rasulullaah (RA) asked Sayyidina Abu Bakr (RA) to accompany him on Hijrat and Sayyidina Abu Bakr (RA) arranged the necessary transport and provisions. Ibid The grandson of Sayyidina Hussein , Sayyidina Baaqir (A.R) narrated from his forefathers, "Abu Bakr became our ruler and he was the best Khalifah of Allaah; he was the most merciful and the kindest to us." 'Haakim' When Sayyidina Ali was asked to appoint his successor after being severely wounded, he replied, "Rasulullaah did not appoint a successor after him so how can I? However if Allaah Ta'ala desires good for the people he will unite them around the best of them after me just as Allaah Ta'ala united us around the best amongst us after Rasulullaah ." 'Haakim' al-islaam

The Obligation of Adhering to a Single Madhhab in all its Rulings If the obligation of a non-mujtahid is only to follow, or make taqlid, of qualified mujtahids, why do scholars insist on the added obligation of restricting one’s taqlid to a single madhhab? The paper linked below addresses this question, providing a detailed explanation for the necessity of adhering to a single madhhab in all its rulings. The obligation and its legal basis are supported by statements and opinions from major early authorities across the recognised schools of jurisprudence. It is argued that this ruling is not only more sound in the present context, but is also supported by strong positions from within each of the four madhhabs, with some of the early scholars having quoted consensus. Read Now...PDF The-Obligation-of-Adhering-to-a-Single-Madhhab-in-All-its-Rulings-PDF.pdf

Enjoyment of Action "The [perceived] enjoyment of sin ends as soon as one ceases committing the sin. But the enjoyment and pleasure of a good deed remains forever." Riyadhul Jannah (February 2014)

Good Character '...but instead tells himself that he does not mind any of these things...' This includes suppressing one's anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, (The Holy Quran: 68/4) and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. (Quran: 3/134) Bukhari and Muslim relate that Abdullah Ibn Amr (May Allah be pleased with you) said, "The Messenger of Allah (Peace Be Upon Him) was never immoderate or obscene. He used to say, 'Among those who are most beloved to me are those who have the finest character.'" They also narrate that Hazrat Aisha (May Allah be pleased with her) said, "Never was the Messenger of Allah (Peace Be Upon Him) given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone." The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship. When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he gives a greeting which is not returned, or when he is a guest but is not honored, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favorable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely. Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people of learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own. And Allah gives success! By: Imam Al-Bayhaqi islaaminfo