muhammad muavia khan 2020 iub.pdf - Pakistan Research ...

“An Analytical Study of the Principles

Observed in Counseling System by the Rashidin

Caliph: Its Applications to Contemporary

Counseling System”

Researcher Supervisor

Muhammad Muavia Khan

PhD Islamic Studies

Reg.No.52/IU.Ph.D/2017

Dr. Muhammad Imran

Assistant Professor

Islamic Studies Department

(Session: 2017-20)

Department of Islamic Studies

The Islamia University of Bahawalpur

PAKISTAN

2020

ii

“An Analytical Study of the Principles

Observed in Counseling System by the Rashidin

Caliph: Its Applications to Contemporary

Counseling System”

By

MUHAMMAD MUAVIA KHAN

Reg. No.: 52/IU.Ph.D/2017

A dissertation submitted in fulfillment of the requirements for

the award of the degree of

Doctor of Philosophy

in

Islamic Studies


The Islamia University of Bahawalpur

PAKISTAN

2020

iii

DECLARATION

I, Muhammad Muavia Khan Student of PhD, “The Islamia University of

Bahawalpur” (Session 2017-2020) in the Department of Islamic Studies, with the title of “An

Analytical Study of the Principles Observed in Counseling System by the Rashidin

Caliph: Its Applications to Contemporary Counseling System” Submitted by me in partial

fulfillment of the requirement of PhD degree in the subject of Islamic Studies is my original

work. I affirm that it has not been submitted or published earlier. It shall also not be submitted

to obtain any degree to any other university or institution.

(Muhammad Muavia Khan)

iv

CERTIFICATE

The research, “An Analytical Study of the Principles Observed in Counseling

System by the Rashidin Caliph: Its Applications to Contemporary Counseling

System”, is conducted under my supervision and the thesis is submitted to the Islamic

Studies Department of The Islamia University Bahawalpur, in the partial fulfillment of the

requirements for award of the degree of PhD in Islamic Studies with my permission.

Signature

Dr. Muhammad Imran

Assistant Professor


Dated:_______________

v

Dedicated to,

The one who is source of

Love, sincerity, sympathy and kindness

One who is the reason for the creation of this universe

One who is the savor of humanity

“THE HOLY PROPHET MUHAMMAD ملسو هيلع هللا ىلص”

And

Those who are my everything

My consolation in sorrows

My hope in misery

My strength in gloominess

My source of motivation

My parents and my family

Who’s prayers protect me in trouble

And bring me at the stage

where I am now

vi

ACKNOWLEDGEMENTS

I pay gratitude to Allah Almighty who bestowed his blessing upon me for completing

this research work. I would always be indebted to him for his bounteous blessing. Special

thanks to all my teacher for their support and prayers throughout my academic pursuits. May

they be blessed by Allah Almighty and his shadow would be there over my head forever.

I feel extremely pleasant to extend my thanks to my respectable supervisor Dr.

Muhammad Imran. Who always co-operates me and guided me to completion of this thesis.

I would like to thank, Dr. Hafiz Iftakhar Ahmad (Chairman department of Islamic

studies), who always co-operated me with the selection and approval of the topic to the

submission of this thesis.

I am also thankful to the whole faculty of the Islamic Studies department, as well as

office staff and all staff members of Modern of Excellence.

I am also thankful to all library staff members who helped me in this research work. I

could not forget the co-operation and prayers of all my respectable friends and colleagues in

my whole life, especially, M. Sajjad, Umar Bilal Sajid, Hafiz Tanveer Akhtar, Qasim Qadeer,

Hafiz M. Mumtaz, who in spite of their much indulgence in the research of their own doctoral

thesis, generously spared a lot of time for me specially in library consultation.

I am thankful to all my dears and nears.

I am thankful to my Mother, Brother Sister and Brother in Law Qari Abd-ur-Raheem

who prayed for me in my success. I am also thankful to my father in Law, Dr Muhammad

Haneef Khan who in my whole Ph.D work. Finally, it would morally be an injustice not to

express my heartiest gratitude to my better half who proved herself a caring house wife and

technically. Support me in my research work. I am also obliged to my beloved son

vii

(Muhammad Hassan Muavia Khan and Lovely Daughter Aeman Khan who has always been

a source of confort and solace for me.

May the Allah Almighty reward them for their generous and selfless co-operation with me.

(Ameen)

Muhammad Muavia Khan

Ph.D Research Scholar

The Islamia University of

Bahawalpur

viii

CONTENTS

SR. NO. DESCRIPTION PAGE NO.

CHAPTER 1 1

1 INTRODUCTION OF COUNSELING SYSTEM (SHURA)AND ITS PRINCIPLE 1

1.1 INTRODUCTION OF SHURA 1

1.1.1 LITERAL MEANING OF THE SHURA 2

1.1.2 THE MEANING OF THE SHURA 3

1.1.3 SHURA IN THE PROPHET'S TIME 6

1.1.4 IMPORTANCE OF THE SHURA BY THE HOLY QUR'AN 6

1.2 IMPORTANCE OF THE SHURA IN THE HADITH: 10

1.2.1 SAYINGS OF THE COMPANIONS OF THE HOLY PROPHET (ملسو هيلع هللا ىلص) ABOUT SHURA 11

1.2.2 SAYINGS OF THE WISE PEOPLE ABOUT SHURA 12

1.2.3 SAYINGS LITERARY PERSONS ABOUT SHURA 13

1.2.4 SOME RULERS SAY ABOUT SHURA 13

1.3 IMPORTANCE OF SUGGESTION ( MASHWRA) IN COLLECTIVE AFFAIRS 14

1.3.1 SHORAIAT IN POLITICAL MATTERS 15

1.3.2 SUGGESTION AND GOODWILL 16

1.3.3 MEMBERS OF SHURA 17

1.3.4 ISSUES DETAIL OF SHURA 17

1.3.5 ABILITY OF SUGGESTION (MASHWRA) 19

1.4 PRINCIPLES OF SHURA 21

1.5 REQUIRED QUALITIES OF AHL-E- SHURA. 23

1.6 DUTIES OF THE COUNSELOR (MUSHEER) 24

1.6.1 NEED TO REPEAT THE SUGGESTION (MASHWRA) 32

1.6.2 DECISION COUNSELING (MASHWRA) 33

1.7 RESEMBLANCE BETWEEN MAJLIS AL-SHURA AND A PARLIAMENT 34

1.8 BENEFITS OF SHURA 36

1.8.1 WHOM TO CONSULT? 36

1.8.2 CONDUCTING SHURA 37

1.8.3 METHODOLOGY OF SHURA 37

ix

1.8.4 HURDLES IN SHURA SYSTEM 38

1.8.5 DO WE APPLY SHURA PRINCIPLES? 38

1.9 SHURA IN THE POLITICAL SPHERE 39

1.10 THE ETHICS OF LEADERSHIP 40

1.10.1 THE PRACTICAL MODEL OF COUNSELING SYSTEM IN THE ERA OF THE HOLY

PROPHET(ملسو هيلع هللا ىلص) 41

1.10.2 FOREIGN AFFAIRS: 49

CHAPTER 2 51

2 THE ANALYTICAL STUDY OF COUNSELING SYSTEM IN THE REIGN OF HAZRAT

ABU- BAKAR SIDDIUE (R.A) 51

2.1 INTRODUCTION OF HAZRAT ABU-BAKAR SIDDIQUE (RA) 51

2.2 YOUTH OF HAZRAT ABU-BAKAR SIDDIQUE (RA) 52

2.2.1 REPUTATION OF ISLAM OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 54

2.2.2 EXISTENCE AFTER ACCEPTING ISLAM OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 54

2.2.3 MIGRATION TO MADINA OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 56

2.2.4 EXISTENCE IN MADINA OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 56

2.2.5 PARTICIPATION IN GHAZWAT OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 57

2.2.6 HAZRAT ABU-BAKAR (R.A) AS AMIR-UL-HAJJ 59

2.2.7 NAVY CAMPAIGNS AS COMMANDER OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) 60

2.3 SHURA SYSTEM IN THE REIGN OF ABU BAKAR (R.A) 61

2.3.1 HAZRAT ABU BAKR SIDDIQUE'S (R.A) MUSHEER 61

2.3.2 CHOICE OF HAZRAT ABU BAKR (R.A) 62

2.4 ISLAMIC EMIRATE IN THE REIGN OF HAZRAT ABU BAKAR (R.A) 64

2.4.1 DEFINITION OF THE ISLAMIC EMIRATE 64

2.4.2 PURPOSE OF THE ISLAMIC EMIRATE 64

2.4.3 VALOR PRINCIPLES DERIVED OF HAZRAT ABU-BAKAR SIDDIQUE (R.A) SYSTEM OF

GOVERNMENT 65

2.4.4 PRECAUTIONS OF MAJLIS E SHURA OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM

66

2.4.5 DUTIES OF THE MAJLIS E SHURA OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 66

2.4.6 CAPABILITY OF AMEER OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 67

2.4.7 SELECTION OF AMEER OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 67

x

2.4.8 TERM SERVICE OF AMEER OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 67

2.4.9 REASONS FOR THE ABOLITION OF THE AMEER OF HAZRAT ABU-BAKAR (RA)

GOVERNMENT SYSTEM 68

2.4.10 DEPARTMENT OF EDUCATION OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 68

2.4.11 LAW OF THE ISLAMIC EMIRATE OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 68

2.4.12 THE QUALITY OF THE DECISION IN THE MAJLIS SHURA OF HAZRAT ABU-BAKAR (RA)

GOVERNMENT SYSTEM 69

2.4.13 SHORAI IJTEHAD OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM 69

2.4.14 ATTRIBUTES MUJTAHID 73

2.4.15 UTILITY OF THE SHORAIAT IJTEHAD OF HAZRAT ABU-BAKAR (RA) GOVERNMENT SYSTEM

76

2.5 HAZRAT ABU-BAKAR (RA) POLITICAL, SOCIAL, FINANCIAL AND MILITARY ADMINISTRATOR

77

2.5.1 POLITICAL ADMINISTRATOR 77

2.5.2 CONSTITUTIONAL RULER 78

2.5.3 ADVISORY COUNCIL 79

2.5.4 SECRETARIAT 79

2.5.5 CALIPHAL DUTIES 79

2.5.6 DEATH OF HAZRAT ABU-BAKAR (RA) 80

CHAPTER 3 81

3 THE ANLYTICAL STUDY OF COUNSELING SYSTEM IN THE REIGN OF HAZRAT

UMAR (R.A) 81

3.1 INTRODUCTION OF HAZRAT UMAR (R.A) 81

3.1.1 UKAAZ FAIR 82

3.1.2 HAZRAT UMAR (RA) WAS BITTER ENEMY OF ISLAM 82

3.1.3 HAZRAT UMAR (R.A) DID NOT OBJECT TO THE MIGRATION OF MUSLIMS 82

3.1.4 HAZRAT UMAR (R.A) ACCEPTS ISLAM 83

3.1.5 HAZRAT UMAR (R.A) WAS PERSECUTED IN THE NAME OF ISLAM 85

3.1.6 HAZRAT UMAR (R.A) MIGRATES TO MADINAH 86

3.1.7 HAZRAT UMAR (R.A) HEARD THE WORDS OF AZAN IN DREAM 86

3.1.8 HAZRAT UMAR (R.A) IN THE BATTLE OF BADR 87

3.1.9 HAZRAT UMAR (R.A) IN THE BATTLE OF UHD 89

xi

3.1.10 THE HOLY PROPHET MARRIES HAZRAT UMAR’S (R.A) DAUGHTER 90

3.1.11 THE TREATY OF HUDAIBIAH 90

3.1.12 FALL OF MAKKAH 95

3.1.13 HAZRAT UMAR’S (R.A) GRIEF AT THE DEATH OF THE HOLY PROPHET (ملسو هيلع هللا ىلص) 96

3.1.14 HAZRAT UMAR’S (R.A) CLOSENESS TO THE HOLY PROPHET (ملسو هيلع هللا ىلص) 97

3.2 GOLDEN DEEDS OF HAZRAT UMAR (R.A) 98

3.2.1 APPOINTMENT OF GOVERNORS 98

3.3 MAJLIS E SHURA OF HAZRAT UMAR (R.A) 101

3.3.1 ADVISOR TO HAZRAT UMAR (RA) 101

3.3.2 VALOR PRINCIPLES DERIVED 102

3.3.3 PRECAUTIONS OF MAJLIS E SHURA 104

3.3.4 DUTIES OF THE MAJLIS E SHURA 104

3.3.5 CAPABILITY OF AMEER 105

3.3.6 SELECTION OF AMEER 105

3.3.7 REASONS FOR THE ABOLITION OF THE AMEER 105

3.3.8 DEPARTMENT OF EDUCATION 106

3.3.9 LAW OF THE ISLAMIC EMIRATE 106

3.3.10 THE QUALITY OF THE DECISION IN THE MAJLIS SHURA 106

3.3.11 CIVIL AND MILITARY ADMINISTRATION AND POLICY 107

3.3.12 UKAAZ FAIR 109

3.3.13 HAZRAT UMAR (RA) WAS BITTER ENEMY OF ISLAM 110

3.3.14 HAZRAT UMAR (R.A) DID NOT OBJECT TO THE MIGRATION OF MUSLIMS 110

3.3.15 HAZRAT UMAR (R.A) ACCEPTS ISLAM 111

3.3.16 HAZRAT UMAR (R.A) WAS PERSECUTED IN THE NAME OF ISLAM 113

3.3.17 HAZRAT UMAR (R.A) MIGRATES TO MADINAH 114

3.3.18 HAZRAT UMAR (R.A) HEARD THE WORDS OF AZAN IN DREAM 114

3.3.19 HAZRAT UMAR (R.A) IN THE BATTLE OF BADR 115

3.3.20 HAZRAT UMAR (R.A) IN THE BATTLE OF UHD 117

3.3.21 THE HOLY PROPHET MARRIES HAZRAT UMAR’S (R.A) DAUGHTER 118

3.3.22 THE TREATY OF HUDAIBIAH 119

3.3.23 FALL OF MAKKAH 123

3.3.24 HAZRAT UMAR’S (R.A) GRIEF AT THE DEATH OF THE HOLY PROPHET (ملسو هيلع هللا ىلص) 125

3.3.25 HAZRAT UMAR’S (R.A) CLOSENESS TO THE HOLY PROPHET (ملسو هيلع هللا ىلص) 125

xii

3.4 GOLDEN DEEDS OF HAZRAT UMAR (R.A) 126

3.4.1 APPOINTMENT OF GOVERNORS 127

3.5 MAJLIS E SHURA OF HAZRAT UMAR (R.A) 128

3.5.1 ADVISOR TO HAZRAT UMAR (RA) 129

3.5.2 VALOR PRINCIPLES DERIVED 130



3.5.5 CAPABILITY OF AMEER 132

3.5.6 SELECTION OF AMEER 132


3.5.8 DEPARTMENT OF EDUCATION 133



3.5.11 CIVIL AND MILITARY ADMINISTRATION AND POLICY 135

3.5.12 THE SYSTEM OF HAZRAT UMAR’S GOVERNMENT 138

3.5.13 THE SYSTEM OF HAZRAT UMAR’S GOVERNMENT 140

3.5.14 INTRODUCTION OF HIJRI CALENDAR 140

3.6 THE MEMBERS OF THE ELECTORAL COMMITTEE 141

3.6.1 THE LAST DAYS OF HAZRAT UMAR( R.A) 142

3.7 VIEWS OF DR. TAHA HUSAIN ABOUT HAZRAT UMAR ( R.A) 144

CHAPTER 4 146

4 THE ANALYTICAL STUDY OF COUNSELING SYSTEM IN THE REIGN OF HAZRAT

USMAN (R.A) 146

4.1 INTRODUCTION OF HAZRAT USMAN (R.A) 146

4.1.1 BACKGROUND 146

4.1.2 HAZRAT USMAN (R.A) ACCEPTANCE OF ISLAM 146

4.1.3 MIGRATION TO ABYSSINIA 147

4.1.4 HAZRAT USMAN (R.A) GETS TITLE OF DHUN NURAIN 147

4.1.5 THE HOLY PROPHET’S (ملسو هيلع هللا ىلص) LOVE FOR HAZRAT USMAN (R.A) 148

4.1.6 HAZRAT USMAN (R.A) SERVICES TO ISLAM BEFORE CALIPHATE 148

4.2 THE ALLEGIANCE (BAIT) OF HAZRAT USMAN (R.A) 149

xiii

4.3 HAZRAT USMAN (R.A)- THE THIRD KHALIFA OF ISLAM 150

4.4 THE CONQUESTS DURING HAZRAT USMAN (R.A) CALIPHATE 151

4.4.1 CONFERENCE OF THE GOVERNORS 152

4.4.2 VICTORIES 153

4.4.3 OFFICIAL MANUSCRIPT OF THE HOLY QURAN 153

4.4.4 HAZRAT USMAN (R.A) THE GREAT SCHOLAR 154

4.4.5 CHARACTER AND PIETY 154

4.4.6 WIVES AND CHILDREN 156

4.5 VALOR PRINCIPLES DERIVED FROM THE HAZRAT USMAN (R.A) GOVERNMENT 156

4.5.1 PRECAUTIONS OF MAJLIS E SHURA DURING HAZRAT USMAN (R.A) REIGN 158





4.5.6 ACHIEVEMENTS OF THIRD CALIPH HAZRAT USMAN GHANI (RA) 160

4.5.7 COLLECTION AND EDITING OF HOLY QURAN 160

4.5.8 ECONOMIC REFORMS 161

4.5.9 REFORMS IN DEFENCE SECTOR 161

4.5.10 PROVISION OF FIRST NAVAL SHIP 161

4.5.11 RELIGIOUS SERVICES. 161

4.5.12 WELFARE PROJECTS 161

4.5.13 BATTLE VICTORIES 162

1) OCCUPATION OF SKANDARIA (PLACE) DURBAR 162

2) RISE OF MUTINY IN NORTHERN PROVINCES 162

3) OCCUPATION ON TARABULUS (TRIPOLI). 162

4) OCCUPATION ON ISLAND OF QABRUS (CYPRUS) 162

CHAPTER 5 164

5 THE ANALYTICAL STUDY OF COUNSELING SYSTEMIN THE REIGN OF HAZRAT

ALI (R.A) 164

5.1 INTRODUCTION OF HAZRAT ALI (RA) 164

5.2 BIOGRAPHY OF HAZRAT ALI (RA) 164

5.2.1 FIRST YOUTH TO ACCEPT ISLAM AT THE EARLY AGE OF 10 164

xiv

5.2.2 RISKING HIS LIFE FOR THE HOLY PROPHET (ملسو هيلع هللا ىلص) 165

5.2.3 MARRYING TO HAZRAT FATIMA (RA) 165

5.2.4 TITLE OF “ASADULLAH”- THE LION OF ALLAH 166

5.2.5 BEING FOURTH CALIPH IN ISLAMIC HISTORY 166

5.2.6 HAZRAT ALI BEING A GREAT SCHOLAR OF ISLAM 167

5.2.7 FROM MAKKAH TO MADINA 171

5.3 THE CALIPHATE OF ALI IBN ABI TALIB(R.A) 171

5.3.1 VALOR PRINCIPLES DERIVED FROM THE HAZRAT ALI (R.A) OF GOVERNMENT 178





5.3.6 THE NEW GOVERNORS 183

5.3.7 2. HAZRAT USMAN BIN HUNAIF, THE GOVERNOR OF BASRA 184

5.4 FATURES OF ALI'S CALIPHATE 185

5.5 ALI'S INTERNAL AND EXTERNAL POLICY 186

5.5.1 INTERNAL POLICY 186

5.5.2 HAZRAT ALI (R.A) EXTERNAL POLICY 190

5.6 MARTYRDOM OF HAZRAT ALI (RA) 198

CHAPTER 6 199

6 THE IMPACTS OF THE COUNSELING SYSTEM OF RASHIDIN CALIPHS AND ITS

APPLICATION TO CONTEMPORARY COUNSELING SYSTEM 199

6.1 INTRODUCTION 199

6.1.1 IMPORTANT PRINCIPLES OF THE SHURA OF ISLAM 201

6.2 PRINCIPLES OF PAKISTANI AND BRITISH-STYLE PARLIAMENT 202

6.2.1 THE ANALYTICAL STUDY OF THE COUNSELING SYSTEM OF RASHIDIN CALIPHS AND

CONTEMPORARY COUNSELING SYSTEM 205

6.2.2 MANAGEMENT BY SHURA (CONSULTATION) PRACTICED BY HAZRAT UMAR (RA): 207

6.2.3 CHARACTERISTICS OF SHURAI SYSTEM 209

6.2.4 ADVANTAGES OF SHURA OR CONSULTATION: 210

6.2.5 SUPERIORITY OF DECISION PRESENT STYLE OF SHURA IN COMPARISON TO

CONVENTIONAL SHURA SYSTEM 211

xv

6.2.6 ARAB AND ISLAMIC VIEWS OF COUNSELING 215

6.2.7 THE WESTERN DEFINITION OF COUNSELING 221

6.2.8 THE CONCEPT OF ISLAMIC COUNSELLING 223

6.2.9 CONCLUDING REMARKS 224

7 SUMMARY 226

7.1 CONCLUSION 226

7.2 RECOMMENDATIONS 229

LIST OF AYAT 232

LIST OF AHADITH 233

LIST OF PERSONALITIES 234

LIST OF PLACES 239

8 BIBLIOGRAPHY 241

xvi

PREFACE

Introduction

Rashidin caliphs the Four Rightly Guided Khulafah, viz. Abu Bakr, Umar, Uthmaan

and Ali (RA) were ong those ten distinguished and pious companions who, by virtue of their

righteous deeds and immense sacrifice in the cause of Islam, received the unique tidings,

during their life time, of being blessed and assured by Allah (SWT ) of heavenly abode after

their death. Their period of administration as the Khalifah of the Islamic state, founded by the

Prophet (SAWS3) followed immediately after his death. They modeled their administration

on the lines devised by the Prophet and hence their system of administration represents a

model Islamic System of Administration in its pristine purity. Each of these four Khulafah

were confronted with distinct and unique challenges to their administration and tried to

resolve them in their own way. Their most challenging problem, which they all faced, was

the problem of successor to the Prophet, after his death. An acute crisis of succession had

suddenly developed when the Ansaar laid their claim to succeed the Prophet, and momentarily

it appeared that Islam would be split into diametrically opposite camps of Ansaar and

Muhajireen. The crisis was astutely and deftly handled by Abu Bakr and Umar. They not only

averted the crisis but reinforced the unity of Islam and laid down rudiments of democratic

principles for the selection/election of Khulafa (Caliphs) of Islam by the Ansaar (Helpers) of

Madinah and Muhajireen (Migrants) of Makkah.

amount. Similarly, he waged a relentless military campaign (Qitaal) against the

apostates such as MusailamaKizzab of Banu Haneefah and Aswad Ansi of Yemen. They were

killed in pitched battles and apostasy was totally eliminated, once and for all, during Abu

Bakr’s lifetime. One of his finest achievements, as a Khalifah, was to arrange the compilation

of an authentic text of the entire Qur’an, as arranged by the Prophet, in one volume (Mus’haf)

written on parchment paper. This saved the unity and integrity of the Qur’anic text. Because

of this perceptive action there is only one text of the Qur’an unlike the other revealed books,

which have many versions and differ widely in their content. By the end of his short tenure

(11~13 A.H/632~634 A.D), the Islamic state was firmly established in the entire Arab

Peninsula. Before his death Khalifah Abu Bakr nominated Umar as his successor, which was

not final until it was accepted and confirmed by the Ansaar and Muhajireen of Madinah.

xvii

Khalifah Umar Ibn Al-Khattaab succeeded Abu Bakr on his death in 13 A.H/682 A.D

and his Khilafat (reign) lasted until his martyrdom in 24 A.H/644 A.D. He inherited a very

stable and peaceful state and could use it as a perfect launching pad for his military campaigns

against the Persian and Byzantine (Roman) empires, which threatened the existence of the

infant Islamic state. Despite early reverses on both the Persian and the Roman fronts he

eventually succeeded in inflicting humiliating defeats with the support of his great warriors

such as Sa’ad Bin Waqqaas, Nu’maan bin Maq’aan, Khalid bin Waleed, Amr bin Al-Aas and

Mu’awia bin Sufiyaan. The Battles of Qadisiyah (Muharram, 14 A.H/635 A.D) and Nihawand

(21 A.H/642 A.D) were the two decisive battles in which the Persian forces were totally

routed and their resistance collapsed. The victory of Nihawand was called the “Victory of

victories,” because, after this victory the Islamic domain spread all over the empire of Kisra

(Chosroes), which simply vanished and was replaced permanently by the flag of Islam. On

the Roman front, the decisive battle was fought at Yarmuk in Syria, where the Romans,

despite their superiority in numbers and military arsenal, were ignominiously defeated in the

Battle of Yarmuk (15 A.H/636 A.D). This led to the collapse of the Roman military action

against the spread of Islam and the total surrender of Syria and Jordan to Muslim forces.

Besides the conquest of Egypt and the fall of the Port of Alexandria to Islamic forces, another

notable event of the period on the western front, was the fall of Jerusalem (Rajab 16 A.H/637

A.D). Khalifah Umar had to travel all the way to Jerusalem in order to accept its surrender

from the Christian Patriarch Sophorinous, who refused to surrender it to anyone except the

Khalifah.

Khalifah Umar offered the Christians very liberal terms of surrender. Among other

things Khalifah Umar pledged “to guarantee to the people of Ila [the old name of Jerusalem]

the security of their persons and the safety of their properties and churches including their

crosses, whether sound or broken…. “The Churches shall not be taken over nor demolished,

and none of their contents shall be removed. Their properties shall be respected. They are not

required to change their religion, and none shall be hurt.” During the course of his visit to

Jerusalem he looked for the site of Masjid Al-Aqsa as described by the Prophet. He could

identify the site with definiteness during his second visit in 18 A.H/639 A.D. It is at this site

that Masjid Al-Aqsa was later constructed and still stands.

Khalifah Uthmaan is credited with some notable achievements in the beginning of the

tenure of his Khilafat. It was during his Khilafat that the flag of Islam was unfurled in the east

up to Khurasaan and Kabul. The whole southern Caspian Sea region including Armenia and

xviii

Azerbaijan were brought under Muslim control (32 A.H/652 A.D). In the west, the Roman

forces were driven out of Carthage, the last strong hold of Byzantine in Africa (26 A.H/697

A.D). The political control of Islam was extended all along North Africa right up to

Marrakesh. However, the most significant achievement of Khalifah Uthmaan was to create a

powerful naval force, which defeated the overwhelmingly superior naval fleet of the Romans.

By virtue of the superiority of Muslim forces, both on land and on sea, the prestige of Islam

enhanced, which thereafter emerged as the dominant religion of a vast contiguous territory

from Kabul and Khurasaan in the east to Marrakesh in North Africa in the West. It also

emerged as the dominant military power in the Mediterranean, Central and West Asia.

Ali assumed charge of the Khilafat in 36 A.H/656 A.D after the assassination of

Khalifah Uthmaan. His Khilafat terminated in 41 A.H/661 A.D, on his martyrdom. His

Khilafat was beset with problems right from the day he assumed office. Firstly, there was a

forceful demand for Qasaas i.e. to capture and punish the assassins of Khalifah Uthmaan, and

secondly most of those who were involved in abetting his assassination were now in the camp

of Ali such as Muhammad bin Abu Bakr, MaalikAshtar and many others. Although he had

assumed charge as Khalifah, his position was still unstable. Despite his own unstable position

he initiated certain actions, which though correct on principle were taken in haste without

visualizing the consequences. He, at one stroke, dismissed all the governors including

Mu’awia and other senior officials appointed by his predecessor. He was advised by his uncle

Abbas Ibn Muttalib not to take such a precipitate action, particularly against Mu’awia, when

his own position as Khalifah was still shaky. Mu’awia was well entrenched as Governor of

Syria from Khalifah Umar’s time. He would revolt against Khalifah Ali’s decision. Khalifah

Ali did not take notice of this advice and insisted on dismissing Mu’awia because, as the

legitimately elected Khalifah, he had the right to dismiss or retain whomsoever he wanted.

As Abbas had stated, Mu’awia refused to carry out the order and instead asked Ali to handover

to him the assassins of Khalifah Uthmaan for punishment under the rules for Qasaas. This

eventually complicated the matter and led to the war of Siffin between Khalifah Ali and

Mu’awia.

Importance of the Topic

Counseling is professional work, which is practiced with a goal to facilitate the clients

to live a normal life. Although there are many guidelines and planners for the counselors this

paper aims to suggest application of Islamic moderation in the practice of counselors. Indeed,

spirit of Islam emphasizes adopting moderation in our entire life. The essence, idea, and spirit

xix

of moderation is applicable in all personal and social aspects of life. The Quran itself promotes

moderation in many verses. Even the Prophet explained moderation as well as linearly

mentioned what is extreme outlook and action. So, moderation can be best understood by

looking at the extreme worldview in contrast.

Muslim counselors can correct extreme, crooked, irrational thinking and action

people, which spoil the characteristics of a justly balanced society. The root cause of peoples’

destructive action, erroneous decision, and initiative to abusive behavior is their experience

of “learned helplessness” derived from a circumstance. Hence the role of moderation in the

social change process is functioned through the counselors, whereby they may employ the

idea of moderation in replacing perceived helplessness and building a justly balanced society.

In doing so, initially the role of a counselor is to measure the people’s perceived “learned

helplessness” and consider it as an obstacle to build a justly balanced society. Counselors

have to identify agents that construct helplessness in the mind of affected people. These

barrier agents may be social or cultural practices, systems or institutions, friends, relatives,

families, neighbors and so on. As these barriers are either perceived or observed and so these

can be resolved instilling moderate perceptions and beliefs about worldly things and relation-

ships both in individual minds and collective minds. In the proposed model any amount of

change in individual’s moderate perceptions and beliefs can lead to collective and social

change. As personal and social change are reciprocal and simultaneous processes. The model

shows that process of change starts with brotherhood, individual and collective cooperation.

This model emphasizes on action and practice, which includes not committing harm to

themselves, to their neighbors, to the common goals, and to social institutions. In addition the

model rein- forces people by the eternal reward. In this way the society will be the desired

and justly balanced society.

Concept of Counseling in Islam

All counseling models are based on underlying philosophies about what it means to

be a human being and what it means to be healthy. In our model of Islamic Counseling these

concepts come from the Islamic Science of the Self (Nafsiyat), developed in Tasawwuf, an

aspect of which is repairing the heart. In this framework, human beings are more than simply

their bodies or their minds. When problems arise, often we can’t resolve the problem with our

minds or our bodies, so we are compelled to open up our hearts in search of understanding.

Islamic Counseling is about doing this with someone who is trained to listen to the difficulty

xx

of the situation, but also to the deeper potential in the person experiencing it, through powerful

but subtle skills.

The need for counseling has become paramount in order to promote the psychological

and physical health of Muslims. With the growth of Islamic populations in Europe and

elsewhere, there has been a corresponding rise in the need for psychological and counseling

services. The average Muslim today deals with not just the everyday stressors of life, but also

the responsibility of defending basic religious rights and values as normal and acceptable.

Some of the psychological problems include the lack of family support; the presence of

tensions in the family when connecting core ethnic values between parents and children

emerge (for example, relations with the opposite sex, career decisions and other social

values); prejudice or discrimination in the workplace or in the society; and racism

Literature Review

A lot of writers had written about the counseling system(Shura) because this topic has

a lot of importance in the history. For example,

,by Dr. Ali Salabi الشوری فریضۃ اسالمیہ۔

,by Dr Abbas Mehmood التفکیر فریضۃ اسالمیہ۔

by Abu Alhassan almawrdi( 27 May 1058) اال حکام السلطانیۃ۔

by Imam Shah waliullahaldehlvi(1761) ازالۃ الخلفا عن خالفۃ الخلفا۔

by Hassan Ibrahim Hassan(1990) تاریخ االسالمی السیاسی۔

by Allama abnTaimia (26 Sptember 1328) السیاسۃ الشرعیۃ۔

.by Dr.Jamaluldin atasi ی السیاسۃ۔مدخل ال

by Ahmad bin yahya jabir alblazr فتوح البلدان۔

by Jalal uldin Abd alrhman bin abu bakar alsuyooti (911) تاریخ الخلفا۔

.byShams uldin Muhammad bin abi bakar ibn ul qayyim الطرق الحکمیۃ فی السیاسۃ الشریعۃ۔

Ali, O.M., Milstein, G. and Marzuk, P.M. (2005) ‘The Imam’s role in meeting the

counseling needs of Muslim communities in the United States’, Psychiatric Services,

“Islam counseling: Models of Practice In Muslim Communal Life”, by Abdullah

Sumaya,

xxi

“The Person-Centred Approach and the Islamic View of Counselling.”by Al-

Thani,Aisha.

“The Excesses of Moderation”byBarlas, Asma.

“Counseling Values and Objectives: A Comparison of Western and Islamic

Perspectives.”byJafari, Mumtaz F.

“Islamic Counseling: The Services of Mental Health and Education for People.”byLubis, S

A.

But the individuality of my topic is that it comprises approximately the most dominant

history of the early ages of Islam. An effort has been done to collaborate and analyzed the

western counseling system in the light of Islamic theology of Counseling.

Hypothesis

1. The Islamic counseling model could be helpful in the modern era for the welfare of

humanity in the institutions of government.?

2. The Islamic counseling model could not be helpful in the modern era for the welfare

of humanity in the institutions of government.?

3. Or at what extent one could follow the mode of Islamic counseling system.?

Purposes of Research

The basic purposes of my research are as following,

1. What is counseling?(Shura)

2. The guidance of Quran and Hadith about Counseling(Shura).

3. The importance of Counseling(Shura) the reigns of Muslim Khulafa

4. The importance of counseling(Shura) in the Modern era in different institutions of

any government

Plan of Work/Methodology

The methodology which will be used during this research work will be narrative and

historical.

Place of Work/Facilities Available

xxii

During the research work all the possible facilities of Print media .i.e library books,

personal books, international research journals etc and the Electronic media i.e Internet and

different sites will be used for this research.

1

Chapter 1

1 INTRODUCTION OF COUNSELING SYSTEM

(SHURA)AND ITS PRINCIPLE

1.1 Introduction of Shura

The concept of the Shura is an ancient concept. To be familiar with the practical

interpretation of the Sharia system of Islam, it is necessary to take into account the historical

background in which this system was established, so that the difficulties of this path can be

solved by itself.

At the time when the Prophet Karim raised the monopoly on Makkah, civilization

began to develop in the Quraish, with certain nuclear properties that could greatly contribute

to the formation of a strong state. After a little reform it was possible to develop sustainable

and departmental tools, one of the features of which was the significant influence of collective

discipline and centrality within the Quraish, a clear example of the state of Qassi bin Klab The

power of this person was to dominate all the Quraish, and because of the influence of Quraish,

its greatness was prevalent throughout Arabia.

"The Quraysh was acquainted with a simple system of government, which had the

Soviet Union tangled in it. This aspect of the government of Makkah was in accordance with

the Islamic spirit, so Islam took advantage of it and gave the inhabitants of Makkah a system

of government. There was no difficulty in imagining the basis of which was based on

heroism."(1)

The Messenger of Allah (peace and blessings of Allah be upon him) often consulted

with the Muslims in various matters in his life. After his departure, the Caliph Rashidin

maintained the Sunnah of the Prophet (peace and blessings of Allah be upon him), especially

during the Shaykhin period. One of the companions of the Companions was present in Madina,

to whom a decision was made after consultation by Hazrat Abu Bakr Siddique and Hazrat

Umar.

(1) Umari, Jalal۔ud۔din Ansar, The Shura System of Islam, School for Humanity, Lahore, SN, p.72۔

2

1.1.1 Literal meaning of the Shura

The substance of the word of the Shura is ،ش۔و۔ر which is often pronounced as

"derivative" from ’’ اشعار علیہ‘‘ in the chapter functions. Some eminent dictionaries also say that

the word is derived from the word baphva, meaning ’تشاور‘ . The first opinion is the most well-

known. Allama Muhammad Murtaza Al-Zabedi (pronounced AH). Describing the literal

research of this word, he writes:

شار العسل یشورہ شورا ابلفتح وشیارا و شیارۃ بکرسھما و مشاورا ومشاورۃبفتحما:استخرجہ نم الوقبۃ ’’واجتناہ نم خالایہ و مواضعہ ۔۔۔واشار علیہ بکذا :امرہ بہ ویھ الشوری اب لضم ۔۔۔والمشور۔ۃ بضم الشنی مفعلۃ

ء ، المشورۃ اصلھا مشورۃ ثم نقلت ایل مشورۃ خلفھتا ۔وقال اللیث : المشورۃ مفعلۃ وال یکون مفعولۃ ۔۔۔وقال الفرا (1)‘‘اشتق نم االشارۃ ویقال : مشورۃ ۔واستشار :طلب منہ المشورۃ۔

The "Arabs" use the word Sha'ul, which means that they extracted honey from its roofs

and from where it was found. Its main chapter comes from 'Nasr' to 'Yashoru'. Its source is

either 'council' with victory or 'consultation' and 'council' with Kasara. In the same way, its

source also comes with victory, with 'advice' and 'advice'. From the functions of the verse,

'Ish'ar Ali Bakazat' means that he ordered it in such a way, and from it the word 'Shura' is

derived which is in conjunction with the word 'al-Mashur' with the word Shen. Not that 'useful'

- Frau says that 'advice' is actually 'advice'. Later, for its mitigation, the "advice" became

known. The verse says: "The advice is derived from the source of the" Ishwar ", ie the chapter

functions. This is also called "advice." Stacker "means seeking advice from someone."

Imam Khalil ibn Ahmad al-Farahidi (Subject: AH) says:

(2)والمشورۃ مفعلۃ اشتق نم االشارۃ ارشت علھیم بکذا ویقال : مشورۃ ۔’That the word 'advice' comes from the same functions as the Shura.

The weight of the "advice" is acute, and it also derives from the source of the chapter

functions, as the Arabs say: "Ashrat al-Bukhamah", and it is also called "advice."

Allama Abu Nasr al-Jawahari-3 writes:

(3)‘‘والمشور۔ۃ : الشوری وکذلک المشورۃ بضم الشنی ۔تقول منہ : شاورتہ یف االمر واسترشتہ مبعین ۔’’

(1) Zubedi, Mohi۔ud۔din Al-Saeed Muhammad Murtaza al-Husseini, Taj-ul.uros fi Jawahir al-Qamos, Dar al-

Hadeedah, Beirut,1995, p252-257/3. (2) Al-Farahidi, Khalil bin Ahmed, Kitab.ul. Ain, Dar-e-Ahi'ah al-Tirath al-Arabi, Beirut,p281/6. (3) Al-Johari, Ismail Bin Hamad, al-Sihah-Ul-Lugah, dar-ul-ilm, Beirut,1994, p 268/3.

3

"Counsel" also means "council". Likewise, the word 'advice' is associated with the

Shenzhen annex. The Arabs say: "Shortha per almur vasastrata" - that is, the chapter is used

in the same sense with reference and usage. "

Imam Ibn Farsa (Writer) writes:

واظھارہ وعرضہ والآ خر اخذ شئی ۔فاالول شور(الشنی ،والواو، والراء اصالن مطرد ان ،االول مھنا ابدا ء شئی ’)’اذا عرضھتا۔ والماکن الذی یعرض فیہ الدواب ھو المشوار ۔۔۔ والباب الآ خر : قولھم : ‘ قولھم : رشت الدابۃ شورا

(1)‘‘رشت العسل اشورہ وقد اجاز انس : ارشت العسل ۔

The word, substance, usually has two basic meanings. The first means to express,

clarify and present something, while the second means to take something. The argument of

the first meaning is that of the Arabs: Sharat al-Dawab, that is, when you present an animal to

the buyer, as well as the place in which the animal is presented to the buyers.

The meaning of the second meaning is that of the Arabs: "Shara'at al-Ashura", meaning

I extracted honey or I extracted it.

Allama Mujaduddin Firozabad writes:

(2)‘‘مرہ ویھ ؛ الشوری ۔ والمشورۃ : مفعلۃ ال مفعولۃ ۔ واستشارہ : طلب منہ المشورۃ ۔واشار علیہ بکذا : ا’’

"Va ashar alaih bikaza" means that he has given it an order and hence the word "Shura,

is made." Have to do. "

According to the opinion of Allahabad Faris (RA), the literal meaning of the Shura

will be the mutual dialogue through which the opinions of different people are expressed.

1.1.2 The meaning of the Shura

Opponents have often described the term shura with meaning that is close to its literal

meaning.

Dr. Wahhabah Al-Zuhaili writes with some Salaf Salehin, explaining the meaning of

the Shura:

عرف اوب بکر انب العریب الشوری بقولہ : یھ االجامتع یلع االمر لیستشری لک واحد مھنم صاحبہ ، ویستخرج ما ’’اھنا استخراج الرای مبراجعۃ البعض ایل بعض وعرف ‘‘غریب القرآآن ’’رفھا بہ الراغب یف عندہ ، وقریب منہ ما ع

(1) Ibn Faris, Ahmad bin Faris bin Zakariya, Mu'jam Maqais-ul-Lugah, Dar al-Fikr, Beirut,1998, p226/3. (2) Feroz Abadi, Mujadid-u-din Muhammad bin Yaqub, al-Qa'mos al-Mohit, Dar-e-Ahi'ah al-Tirath al-

Arabi,Beirut,1987, p540/1.

4

یف قولہ تعایل:)واذھم ‘‘جنوی’’االمام الرازی الشوری ابلقوم الذنی یتداعون للتشاور فامی بیھنم ،کما اطلقت لکمۃ (1)‘‘جنوی ( یلع القوم الذنی یتناجون فامی بیھنم ۔

Imam Abu Bakr Ibn al-Arabi (may Allah have mercy on him) stated this: A gathering

in which a person should consult and express his opinion in a matter. The nearest praise is also

from Imam Raghub (may Allah be pleased with him) that he has presented in the "Poor Quran"

that the Shura means to form an opinion as a result of mutual interaction with one another. "

Imam Razi (may Allah have mercy on him) praised the Shura as referring to a Shura

to invite a nation to assemble for mutual consultation. As the word "Najwi" is used in the

words of Allah: "Wajhmah Najawi" I have been used for the people who mock each other. "

Shaykh Abdu l rahman Abdul Khaliq, praising the Shura, writes:

(2)‘‘ابن الشوری یف حقیقھتا استطالع الرای نم اھل اخلربۃ للوصول ایل اقرب االمور للحق’’

"The reality of the Shura is to research an opinion with the art of a person capable of

approaching the truth in a matter."

Dr. Ahmad Ali Al-Imam writes:

ولعل امجع تعریف للشوری مبعناھا الفقھی العام الشامل لمختلف اوناعھا ھو القول ابھنا رجوع االمام ’’

ایل نم رییج مھنم معرفتہ او القایض او آآحاد الملکفنی یف امر مل یستنب حکمہ بنص قرآآین او سنۃ او ثبوت امجاع

(3)‘‘ابلدالئل االجھتادیۃ نم العلماء المجھتدنی ونم قد ینضم الھیم یف ذلک نم اویل الدرایۃ واال ختصاص ۔

Perhaps the most comprehensive definition of the Shura, which includes its various

jurisprudential meanings and forms, is that the Shura refers to the Imam or the Qazi or a obligor

or in any case whose order is evidence of the Qur'an, Sunnah or consensus." In order to find

out its ruling, it is necessary to refer to the scholars who have the ability to know the ruling

from its compelling arguments. "

Dr Mustafa Qutb Sanaw writes:

لۃ ما للوصول ایل احلل اال مثل ۔وعرفھا ’’راء حول مسا والشوری یف ابسط تعریفاھتا تعین : تداول الآ

(1) The total number of scholars, al-Arab, al-Shura fi-Islam, al-Jama'a al-Maliki, al-Hazarat-ul-Islamia, Oman,

p487/2. (2) Abdul Rahman Abdul Khaliq Yousaf, Al Shura Fi zill-e-nizam alhukm al Islami, Dar al-Qalam, Kuwait,

SN, p47. (3) Al-Shura fi-Islam, p487/2.

5

القضاای ، الیت مل رید فھیا نص رصحی مبارش نم الکتاب بعضھم ابھنا : طلب آآراء اھل العلم والرا ی یف قضیۃ نم

(1)‘‘والسنۃ ۔

"The broad definition of the Shura is that comparing different opinions to the best

solution to any problem, some scholars have interpreted it to mean that it refers to the opinion

of the Companions in a given issue. We have to collect, in which there is no clear text of the

Book of Descent. "

Dr. Khalid Hussain Khalid has given the same definition.

The word shura

Although the word Shura has been widely used in Islamic jurisprudence, it has been

used frequently in almost every era by a government-owned organization related to political

and civil system.(2)

Nasr Mohammed Alkarnes writes:

ان فقھائنا یستعملون اصطالح الشوری یف معناھا الضیق یتعلق ابالتنظیم السیایس ،وان السمۃ الفقھیۃ غری ’’ (3)‘‘واحضۃ فھیا ۔

"Our jurists generally use the term" shura "as a limitation of the political system and

thus the jurisprudence that exists in the meaning of this word remains unclear."

Dr. Tawfiq Al-Shaawi writes:

وعھا ھو وکثری نم الکتاب والباحثنی ال یتلکمون عھنا اال یف صدد نظام احلکم او الدولۃ مما یفھم منہ ان موض’’ (4)‘‘ای اھنا مقصورۃ یلع القرارات اجلماعیۃ المتعلقۃ بنظام الدولۃ اواحلکم۔‘‘دمیقراطیۃ احلکم ’’

"Most writers and researchers discuss the" Shura "below the government or state

system. Which makes it seem that the main theme of the Shura is consultation on government

issues, that is, the word "Shura" is involved in collective resolutions that relate to the state or

government system (though it is not). "

As we have mentioned in the Shura types, the Shura is not related to the political

system only, but the existence of the Shura is required in different walks of life, but this is

exactly what the researchers have stated that most of the time. Ancient and modern scholars

(1) Al-Shura fi-Islam, p488/2. (2) Sanu, Muhammad Qutb,Mujam Mustlhat usool al fiqh,Dar-al-Fikr, Damishq,p251. (3) Al ndawi, Abu al-Hassan Ali, Al-ijthiad al-Jama'i, Islamic Jurisprudence Academy, India,1990, p42. (4) Shawi,Dr Taufiq,fiqh al shura wal istisharah, Dar al-Wafa,p101-103.

6

have linked the Shura to the political system. The reason for this seems to be that the collective

meeting of ministers and advisers created by the Caliph of Islam during the Caliphate period

for mutual consultation was the most prominent form of the Council of Shi'ites at that time.

1.1.3 Shura in the Prophet's time

In the nineteenth century the Shura refers to the Companions of the Companions whom

you used to consult from time to time in political affairs, tactics, tactics and tactics. At times

this advice was in the matter of giving advice, as the Prophet (peace and blessings of Allah be

upon him) advised the Companions of the Holy Prophet (ملسو هيلع هللا ىلص) on how to gather people for

prayer. Similarly, in the distant Caliphate, the Shura refers to the Shi'ahs who were based in

Madinah, to whom Hazrat Abu Bakr, Hazrat Umar and Hazrat Usman Rizwanullah Ali

Ummah consulted in domestic, political, war, administrative, social, social and religious

affairs. Studying the history of Islamic jurisprudence in the time of the Caliph Rashidin shows

that in this age of matters related to worldly affairs, the collective counseling of the

Companions of the Companions was far greater than that of the Prophets because you were

the Holy Prophet. The door to heavenly guidance was closed due to the delay of the device.

The jurists sometimes applied the law as a caliphate to the collective gatherings that resulted

from this council of Umayyads, as Hazrat Umar (RA) counted three divorces in one of his

meetings.

It was also noted that if a collective opinion was enacted by the Caliph by the time of

the Caliphate, the Companions of the dissident Rizwan Allahu Alami were not compelled to

refer to their opinion as We see that in the time of Hazrat 'Uthman (RA), under the

interpretation of a verse from Surah al-Tawba, when the opinion of the common people began

to express that it is forbidden to keep gold and silver in their possession. It is illegal and it is

'kunz' in the term of the Qur'an. He issued but not forced to leave their opinions.(1)

1.1.4 Importance of the Shura by the Holy Qur'an

The two verses in the Qur'an are very important in that they are commanded by the

Shura, one verse is from the Makkah Surah and the other is from Madani Surah. First we

describe the verse of Maki Surah because in terms of time of descent. That's the case Allah

says:

(1) Al-Bukhari, Muhammad bin Ismail, al-Jamei al-Sahih al-bukhari, Hadith no.1341 , p509/2

7

(بیھنم شورى )وامرہ

"And their job is to consult with each other."(1)

Surah Shura is one of the Surahs of the Universe, and this attribute is especially

highlighted in Makkah, as well as describing the attributes of the believers, that they resolve

their mutual affairs in consultation. Consultation has been mandated. Allah says:

(یف االمر وشاورھم )

“And upon them consult your actions."(2)

This verse is Mubarak Madani and has been revealed after the incident of Ghazah

Ahad. The Messenger of Allah (may peace be upon him) sought advice from his Companion,

Rizwanullah Alami, Umayyad in various matters, and on the occasion of Ghazah Ahad he was

sent. The Prophet sought this advice and, following the advice of the majority of the

Companions of the Companions, decided to go out of Madinah and fight the infidel Makkah,

even though the personal opinion of the Prophet was that he lived in Madina. The war was

supposed to be fought in this war, so the Muslims were defeated, so there was a possibility

that you would He would stop consulting the Companions for the future. In view of this

possibility, the Prophet (ملسو هيلع هللا ىلص) was instructed to continue the consultation with the Companions.

Imam Ibn Jarir Tabari (may Allah have mercy on him) quoted three Salaf sayings in

the interpretation of this verse.

(3) According to the first view, Allah Almighty ordered the Messenger of Allah to

consult with his Companion Rizwan Allahu Umayyam at the time of meeting with the enemy

and the enemy, although Allah's Messenger (peace and blessings of Allah be upon him)

advised him. Were rich and needy, because the Prophet (ملسو هيلع هللا ىلص) received the guidance of Allah

directly, but for the compilation of the believers, this command was given to you.

Imam Ibn Jarir Tabari (may Allah have mercy on him) quoted Hazrat Qatadah in his

commentary on this verse:

السما ء ،النہ اطیب النفس القوم وان القوم اذا شاور ان یشاور احصابہ یف االمور وھو ایتیہ ویح ملسو هيلع هللا ىلص امر ہللا نبیہ ’’ (3)‘‘بعضھم بعضا وارادو بذلک وجہ ہللا ،عزم لھم یلع ارشدہ ۔

(1) Al-Shura:42, 38. (2) Al-Imran:3, 159. (3) Tabri, Muhammad bin Jareer bin Yazeed bin Ghalib, Tafseer al-Tabri, Mousasat-ul-Risala, Beirut,1991,

p344/7.

8

Allah has commanded his Prophet to consult his Companion Rizwan Allahu Umayyam

in various matters, even though the Prophet (peace and blessings of Allah be upon him) came

to heaven with revelation because he was the companion of Rizwan. Allah advised the Ummah

to bring peace and tranquility to their hearts. In the same way, when people of a nation consult

with each other and their purpose is to seek Allah's pleasure, and then Allah will help them,

Provides excellent guidance. "

A similar expression is also reported from the Prophet (ملسو هيلع هللا ىلص) and Ibn Ishaq (may Allah

be pleased with him).(1)

(2) According to the Salaf's second view, the real wisdom in issuing an order to consult

the Companion of the Prophet (ملسو هيلع هللا ىلص) was that it was possible to get the correct opinion in a

matter and therefore it would be better to advice. In the interpretation of this verse, Imam Ibn

Jarir al-Tabari (may Allah be pleased with him) writes:

(2)‘‘ابلمشورۃ ، االلما علم فھیا نم الفضل ۔ملسو هيلع هللا ىلص ما امر ہللا عز وجل نبیہ ’’

"Allah Almighty has commanded His Prophet to advise only because there is

superiority in counseling."

This opinion has also been expressed by Hazrat Hassan Basri.(3)

(3) According to the third view of the unbelievers, Allah (swt) ordered his Messenger

to consult his Companion, Rizwan Allahu'a Umayyad, to advise him on these issues for the

coming Ummah, About whom there is no clear order in the Qur'an and Sunnah, a Sunnah

should be issued about it.

Imam Ibn Jarir Tabari (may Allah have mercy on him) wrote in the commentary of this

verse, quoting Hazrat Sufyan bin Oyainah (may Allah have mercy on him):

ھتم نع النیب ’’ (4)‘‘فیہ ارث۔ملسو هيلع هللا ىلص یھ للمومننی ، ان یتشاوروا فامی مل ای

"This command is actually for the believers to advise on issues that have no effect on

the Prophet of Allah."

(1) Tafseer al-Tabri,p344/7 (2) Tafseer al-Tabri,p345/7. (3) Tafseer al-Tabri,p345/7. (4) Tafseer al-Tabri,p345/7.

9

According to this Qur'an, the commentator of the Holy Qur'an Hazrat Abdullah bin

Abbas also said that according to this verse you will be commanded to consult certain

companions of Rizwan Allahu Umayyah.

Imam-Hakim (may Allah have mercy on him) said:

(1)‘‘نع انب عباس یف قول ہللا عز و جل )وشاورھم یف االمر ( قال اوب بکر و معر ریض ہللا عھنما ۔

"Abdullah ibn 'Abbas said," In the Viswarahim alamar, you were commanded to

consult Prophet Abu Bakr and Umar. "

The opinion of a large group of commentators is that in this verse, the meaning of

immortality has come to prominence, that is, it was obligatory for the Prophet(ملسو هيلع هللا ىلص) to consult

his Companion, Rizwanullah Alami.

Dr. Ahmad Ali Al-Imam writes:

والمختار الذی علیہ مجھور الفقھاء و مھققو االصول ان االمر للوجوب وقرر االمام انب جحر العسقالین ان الصحیح ’’ )وامرھم المختار ھو وجوب الشوری ویلع ذلک ایضا مذھب االحناف حیث یقول االمام اجلصاص یف تفسری قولہ

االمیان واقامۃ الصالۃ ، ویدل یلع اننا مامور ون ھبا شوری بیھنم ( ھذا یدل یلع جاللۃ موقع المشورۃ لذکرھا مع وھذا ما ذھب الیہ االمام الرازی حیث یقول :

(2)‘‘ظھر االمر الوجوب یف قولہ تعایل :)وشاورھم ( وھو یقتیض الوجوب ۔

"According to the Rajah view, which has been adopted by researchers, jurists and

democratic theorists, the verb gives the benefit of the obligatory. The opinion of Imam Ibn

Hajar al-Asqalani also said that the existence of a Shura is an obligatory order. This is the

religion of the Hanafiya, as Imam Jasir (may Allah have mercy on him) said in his

commentary, “This verse reveals the greatness of the Mubarak advice in terms of its belief and

faith in prayer. Likewise, this verse also argues that we too are obedient to the order of the

Shura. This opinion has also been adopted by Imam Razi (may Allah have mercy on him). The

verb in 'Wishwaram per almur' is for wajoob and wumar is wajoob.

(1) Hakim, Muhammad bin Abdullah al-Nesapori, Al-Mastdarak Alaa al-Sahihin, Dar al-kutab-al-ilmiyah,

Beirut,1997, Hadith No.4436, p74/3. (2) Dr.Ahmed Ali Alimam, Nazratun Muaasaratun fi fiqh ish Shura, Retrieved August 29,2009, from

http://www.dahsha.com/viewarticle.php?id=28890.

10

1.2 Importance of the Shura in the Hadith:

After narrating the texts and the Qur'anic matters, the traditions related to Suggestion

are narrated by the hadiths.

In the Sunnah we also find the traditions that the Prophet (ملسو هيلع هللا ىلص) frequently used to consult

with his Companions, Rizwan Allahu'a Umayyadin. What is the copy?

Al-Shafi'i quotes:

(1)‘‘۔ملسو هيلع هللا ىلص نع انب شھاب نع ایب ھرریۃ قال ؛ مارائیت احد ا اکرث مشورۃ الحصابہ نم الرسول ہللا ’

"Ibn Shahab Zahri quotes from Abu Hurairah that he said: I have never seen anyone

other than the Messenger of Allah consult the Companions."

Hazrat Abu Bakr Siddique (RA) and some other companions, Rizwanullah Ali

Umayyadin, were also those whom you regularly advised upon the Prophet (ملسو هيلع هللا ىلص). By his

conduct you were issuing a Sunnah for the Ummah. A tradition has the words:

(2)‘‘ماکن الوزری فاکن یتشاورہ یف مجیع االمور ۔ملسو هيلع هللا ىلص نم النیب R.Aالمسیب قال : اکن اوب بکر الصدیق نع سعید نب’’

Hazrat Saeed ibn Mas'ib states that he said that Abu Bakr Siddique was in the position

of adviser to the Prophet (ملسو هيلع هللا ىلص) and he advised him in almost all matters. Such and many other

traditions show that the practice of consultation was prominent in the life of the Prophet (ملسو هيلع هللا ىلص),

both individually and collectively. "

The person, who intends a task and advises it to the end, is instructed in the best way.

Hazrat Ali (R.A)) said:

I have asked, or after the Prophet (ملسو هيلع هللا ىلص), there was no such thing. In which the Qur'an

was not revealed or you heard anything from him. What should be done is to gather the

religious people of my Ummah and put this matter into Suggestion. Do not decide on the

opinion of one person alone.

Abu Huraira (R.A) said:

Ask the wise people to advise you and you will be guided to the right path and do not

disobey them.

(1) Ibn Abi hatim,Abd urhman bin Muhammad,Tafseer ibn Abi Hatim,Maktba Al Asriya,Beiruot,997,p108/3. (2) . Hakim,Abu Abd ullah Muhammad bin Abd ullah bin Muhammad,Al Mustadrak Ala Al Sahehain,Dar ul

Kutub al Ilmiyah,Labnan,1990.Hadith:No.4408,p66/3.

11

"The Prophet (ملسو هيلع هللا ىلص) said that the Suggestion is a fortress to keep from cruelty.

Ibn 'Abbas narrated that the Prophet (ملسو هيلع هللا ىلص) said that the person who wanted to do

something and consulted a Muslim about it, then Allah bestowed this upon him. Says:

"After believing in Allah, the highest level of reasonableness is to love people and live

in harmony with them. No autocratic person ever relies on his own opinion and never neglects

others;

"Make your argument negotiable and get help from mutual counsel in your affairs."

Some of these hadiths have proved to be very important. Firstly, the Suggestion to

follow the guidance and guidance is the basic principle that works by following the

Suggestion. It is difficult to get rid of the crookedness.

Secondly, just as the Prophet (ملسو هيلع هللا ىلص) did not have the relevant rules or Suggestion, it was

advisable to advise Muslims even after the Prophet (ملسو هيلع هللا ىلص) did not have any textbook. Is.

Third, those who are consulted must have these qualities. Which proves the importance

of being their advisor. And not giving them the wrong opinion.

Fourthly, the burden of revelation was exempt from the Suggestion of the Prophet (ملسو هيلع هللا ىلص).

However, in order for the Ummah to rule, he advised the Prophet (ملسو هيلع هللا ىلص).

1.2.1 Sayings of the Companions of the Holy Prophet (ملسو هيلع هللا ىلص) about shura

Hazrat Ali (RA) says.

"Distributing the burden from mutual consultation is a very good and bad arrangement.

Self-opinion:

Hazrat Umar (R.A) said

"Individual single feedback is like a raw thread"

Hazrat Ali (R.A) said:

"Getting Suggestion is the right direction and the person who trusts his opinion. He

has taken a dangerous path."(1)

1 Faruqi ,Muhammad Yusuf, Development of Usul-al-Fiqh Islamabad:

12

Hazrat Umar (R.A) said:

"There are three types of people. One who deals with matters and he corrects them

with his opinion. The other is the one who follows the opinion of the people of Al-Alarai after

consulting others in difficulties. And the third is not surprising. Seek good Suggestion from

anyone, and not obey a directive.

Hazrat Umar (R.A) says:

Counseling and debate are the two gates of mercy and the blessings. They do not keep

their opinions secret nor are their intentions useful.

1.2.2 Sayings of the wise people about shura

Sayings of the Companions Rizwan Allah Anham are presented after the Ummah and

the Ummah as per the other principles of Islam.

Someone in the tribe of Abbas said to someone, "What is the matter? You do very little

in the matter."

We are a thousand people and a person among us is wise and experienced.

Ibn al-Ma'az Abbasi says:

Suggestion is good for you and hard work for others.

Abdul Hameed says:

"The counselor in his case is like some Bulgarians who see their back.

"It is the duty of the common man to increase the opinion of the wise with his opinion,

and to combine the wisdom of the rulers with his intellect, because the opinion alone is

sometimes inferior, and sometimes the common sense is wrong."(1)

This is how Bashar ibn Bardashi, an Arabic poet, describes the article.

When it comes to the Suggestion of a matter, it is advisable to seek the help of a well-

wisher or a well-wisher.

"Suggestion does not look at contempt for small but big wings have the power to

support this statement.

Shari'ah Academy, 1995, pp.61-81 1 Hakim Mohammad Said (ed.), The Islamic Concept of State (Karachi,Hamdard Foundation Press,

1983), pp. 76-84

13

"This is the motto in the scattered beads of wisdom that a person who is often consulted

will never be vacant from two situations. Otherwise, the reward is in his mind. Because it is a

wise thing for the entire congregation to remain on the wrong side.

This is how Qazi Abu al-Hassan Mawardi endorses this article.

"The advisor does not think in his heart that if he consults with anyone in his affairs,

then his opinion and loss of thought will be evident in the people. This kind of thinking is the

idea of fools. Opinions and suggestions are not for the sake of pride, it is beneficial to them.

The thing that leads to the reward is protection.

1.2.3 Sayings Literary Persons about shura

"When you are confused in matters and general thoughts are distorted from you, then

you should approach the intellectuals and consult the scholars. Do not hesitate to seek help

and seek Suggestion from the people and stay consistent. Betrayal is better than being drunk”

Hakim Luqman admonishes his son.

"The veteran gives the opinion he received at a very costly price. That is, after a lot of

hard work, he got rid of it. And you get it for free.

A poet says:

"My friends, it is not in the heart of a person to give me Suggestion on what you know

best.

Saif Ibn Zi said.

He who takes pride in his opinion and does not give Suggestion.

Some of the literature is compelling.

"The person who extracts from his Lord does not disappoint and whoever acts after his

Suggestion does not disappoint”(1)

1.2.4 Some rulers say about Shura

"Half of your opinion is with your brother. You must advise that your opinion work.

A ruler says:

1 Prince Said Halim Pasha "The Reform of Muslim Society" (trans. Marmaduke Pickthall), Islamic

Culture ,1:1 (1927), p.14

14

Your wisdom is that you make your intellect more helpful to the other rationale.

"Poor tactics are better than extreme intuition. To do a little work after Tamil etc is

better than a lot of work in a hurry and a wealth of money is available. And when the king is

persistent in his opinion, the path to guidance is better than that. Goes hidden.

Here is an excerpt from the scattered beads of wisdom.

"Everything is the necessity of the intellect and the necessity of the intuitive

experiences. That is why it is said that the time is hidden from the hidden and the hidden.

Some rulers say:

"There is no limit to the extremes of experience, and the experiences of the intellect

are always in the offing”(1)

A ruler says:

The person who receives help from the opinion and Suggestion of the son-in-law is

successful in acquiring the defendant.

1.3 Importance of Suggestion ( Mashwra) in collective affairs

This is the Islamic mood in personal affairs as well as in collective affairs. Hazrat Ali

(R.A) says: I asked the Prophet (ملسو هيلع هللا ىلص) what should I do if a matter came to me in which Allah

has not revealed any ruling and there is no ruling in the Sunnah? He said:

"Settle this matter to the Suggestion of those who are worshipers of faith and

understanding and do not judge the opinion of any one person."

It is said in the traditions of Hazrat Abu Bakr that when a problem arose before them,

the book would be decided according to Allah. If there was no order in the book Allah would

have decided according to the Sunnah of the Prophet. There is no clear guidance in the Sunnah,

so the method they adopt is explained in these words:

"He would gather and advise Muslim leaders and good people. When their opinion was

agreed upon, they would decide accordingly. "

This was the way of Hazrat Umar (R.A). They looked at the decisions of Abu Bakr

after the Book and Sunnah (which were based on the Suggestion of the Companions). Had it

1 Ali Abdu l Razzaq,Shekh,Islam aur Usool e Hukoomat,Bazm e Iqbal,Lahore,1995,p.129

15

not been for the decision of Hazrat Abu Bakr in the matter under discussion, he would have

acted on it. Namely

"They would gather the Muslim chiefs and their scholars consult them, and when they

agreed on something, they would decide among the people accordingly."(1)

Qazi Shariah says that Umar Farooq said to me: Judge according to the command of

the Book of Allah which is clear to you. If you do not know the book, then decide according

to the judgment of the Prophet (ملسو هيلع هللا ىلص) with you. If you do not know all the decisions of the

Messenger of Allah, then decide according to the decision of the Imam who guided you. If

you are not fully aware of the decisions that the Imam has made, then disagree with your

opinion and consult the scholars.

Muharrab bin Dusar says that Umar asked a judge in Damascus: How do you decide?

He said: According to the Book of Allah. You ask, what do you do if there is a problem which

is not in the Book of Allah? He replied that I decide according to the Sunnah of the Prophet.

Hazrat Umar asked: What do you do if you have a problem that does not even include the

Sunnah of the Prophet (ملسو هيلع هللا ىلص)? He replied that I disagreed with my opinion and advised my

colleagues. Hazrat Umar said: Very well.

1.3.1 Shoraiat in political matters

Believers are instructed to resolve all matters related to the issue in consultation. It has

nothing to do with politics but politics. A prominent example of this is the choice of the Caliph.

The Prophet did not name any person for the Caliphate and referred the matter to the Ummah.

That is, the Ummah can choose a person as a caliph with mutual Suggestion. Thus, the

arbitrator of the Ummah chose Hazrat Abu Bakr in consultation. Abu Bakr appointed Hazrat

Umar as his successor. But traditions tell us that he did this on the Suggestion of the

companions of Akbar. Some of the Companions were repulsive, but Hazrat Abu Bakr Siddique

satisfied them. Tradition shows that he gathered the Companions in the disease and said: "My

time is near, you choose whom you want rich." It's good if this happens in my life. You can

avoid the disagreement with it. On this, Hazrat Abu Bakr asked for time and then after

Ghorofkar (presumably Akbar's Suggestion), he decided the name of Hazrat Umar and wrote

the testament.

1 Ghaznwi,Muhammad Dawood,Molana,Islami Riyasat ky Asasi Usool o Tasworat,Maktba

Naziryah,Lahore,p.263

16

Thus it can be said that this individual was not the only choice, but with the support

and Suggestion of the Companions, the matter of the succession of Hazrat Abu Bakr was

settled.Hazrat Usman(R.A) was chosen by the meeting which Umar had appointed and which

the Muslims trusted. The status of the people of this assembly was Muslim within the Ummah.

Had Umar not determined, he would have chosen a caliph. Ali was chosen by the people of

Madinah who were then resolved. This shows that the caliphate must be chosen heroically.

Islam has ordered the Shura, has not specified its form. Any suitable format can be adopted,

with the participation of representatives of the public or the arbitrator. Without Suggestion,

the choice would be wrong. In this regard, this view of Hazrat Umar should be kept in view:

"Whoever pledges one's allegiance without the Suggestion of the Muslims, his pledge

will not be credible."(1)

In explaining this, Allama Ibn Athir writes that allegiance can be achieved only after

the Suggestion and consensus of the leading people of the nation. If a person pledges

allegiance to someone without their consent, then he will commit a major crime. Choosing a

caliphate is the main problem of the Islamic State. Other important problems can be speculated

on. The Prophet (ملسو هيلع هللا ىلص) and the Caliph Rashidin have shown that in all important matters of the

state, he advised the arbitrator.

1.3.2 Suggestion and goodwill

Islam created the spirit of the Shura within the Ummah. Encouraged and persuaded,

forbidden by selfishness and tyranny. On the other hand, the person or persons to whom they

are consulted are advised to advise with sincerity and goodwill. The Messenger of Allah (saw)

said:

"The one who is consulted is trustworthy."

This means that the person seeking Suggestion makes it confidential and protects its

security. That should be his best gift. He should not give any Suggestion which would damage

the world and the Hereafter or else he would betray it.

The same is said in another Hadith:

"One who advised one of his brothers when he knew that his welfare was in the other,

1 Al Salabi,Ali Muhammad ,Dr,Syedina Umar Bin Khattab (R.A),Dar ul Salam,Riaz,Saudi

Arab,1435,p.315

17

he betrayed him."(1)

Islam has directed political affairs to be consulted, and has also stated what privileges

should be given to the advisers of the Caliph and the ruler and who should consult them.

Hazrat Aisha(R.A) narrates from the Prophet (ملسو هيلع هللا ىلص) that she said:

"When Allah wants to bless a rich man, he gives a sincere and sincere minister to him.

He reminds the rich if they forget, and helps them to act if they intend something good. But

when Allah wants something else with a rich person, he makes a bad minister with it. If the

rich forget anything, he does not remember it and if he mentions it, it does not help him. "(2)

This shows that for the sake of Suggestion, those who choose to give good Suggestion

to the ruler, prevent it from evil and evil, encourage the well-known, and refrain from denying.

If you are negligent in paying an obligation, be reminded and support it step by step in the

service of God's servants. These counselors can be people of all ages and classes, provided

they have religious insight. Hazrat Umar(R.A) comes about:

"Those who knew the Qur'an were the people and their advisers in the meeting of the

Umrah, whether they were old or young."

1.3.3 Members of Shura

There are four members of the Suggestion:

1. Reasonable Suggestion.

2. Qualitative Suggestion

3. Mastiff's Suggestion.

4. Counselor.(3)

1.3.4 Issues Detail of Shura

The foregoing statements have led to the emergence of good Suggestion, and according

to the Turkish Suggestion, the dangers of abstinence have been known, but it is worth

clarifying now that when such an important admonition is necessary, every order of it contains

1 Syedina Umar Bin Khattab (R.A),p.323 2 Bukhari,Abu Abd e Allah,Muhammad bin Ismail,Al Jami Al Saheh Al Bukhari,Dar ul

alam,labnan,1981,Hadith No:1234 3 Sadek Jawad Sulaiman,THE SHURA PRINCIPLE IN ISLAM, Florida State Published on Nov 5,

2012,p.212

18

every small prison sentence. Or there are some cases where it is inconsistent. I do not need

Suggestion or in which counseling is killed instead of being mercy.

Counsel is the ruling on matters that have the highest benefit on both sides, and there

is no definite and certainly not profitable in terms of Shari'ah or intellect, if there is a case in

which the Shari'ah has been decreed. It is not necessary to consult with any of them. But it is

not necessary to consult at all times. For example, performing the prayers. Sometimes it is

obligatory to pay Zakah or Hajj, and in these cases there is a clear order of Shari'ah. Their

terms and conditions have been thoroughly taught. At present, the Prayer God Almighty

invites loud Muslims to pray to the House of God. In this case, one should sit down to advise

whether or not to offer this prayer. Read the same fools will enter into ignorance. And this

Suggestion will surely be worthless. However, if one wishes to conscientiously or

conscientiously adopt one of the various means and means of the duty, it will be permissible

in certain circumstances, for example in one. The person is a patient. It is possible for Yajj to

have a peaceful course and convoy can go through several routes. It is possible that there are

risks on some routes. And it is advisable to consult within one of these routes. The enemy

comes under attack. It is necessary to protect yourself in order to save lives. In this case, it is

wise to defend the enemy in every possible way. It is not time that the enemy has reached his

head and this man will be thinking of consulting with the sincere and experienced people. He

will remain the same and the enemy will do his job. It may be appropriate or advisable to

consult one of the different methods of protection of the self, such as eating bread or drinking

water when hungry and thirsty, for those who are into abortion. These matters do not require

Suggestion.

Yes, it would be desirable or necessary to discuss the source or the reason or the

possibility of danger if one were to adopt one of the various effects and concerns.

To summarize, the matters for which the order or result is fixed or not, they need not

be consulted. If the order of counsel is to be kept simple, it is necessary to enter into the matter

of amortization or to discuss matters of law. In addition, in many instances, the Suggestion

will enter the limit of disobedience. The consultation is necessary or desirable in matters

wherein there is no justification for the practice of Shari'ah, and in which there are risks and

benefits. The results are likely to be ambiguous and hidden.

Again, the nature of the matters is different. There are some issues where their

profitability is both modest and inferior, and some profit even higher and the risks are

19

significant. The nature of these matters and the magnitude of the profitability are justified.

Order will make the difference in tension. In some cases, Suggestion will be very important

and necessary and in some places tension will remain.

1.3.5 Ability of Suggestion (Mashwra)

He may be the only person eligible for Suggestion which has the following attributes:

A. If a person is perfect and without experience, he is not perfect without any of these

qualities. There is so much harm in humanity that the hadeeth is prophetic.

Seek wisdom from the people, and you will be guided to a straight path, and do not

disobey them, or they will be offended. "

(B) After the wisdom of the Lord, the second condition is that of the competent person,

the content of the Creator's generosity is generally and exclusively with the adviser. Even if

the advisor is not fully present, the best kind of compassion is usually not present. It is not

advisable for such a person as Abdullah Ibn al-Hussein (may Allah have mercy on him), his

son-in-law, Muhammad bin Abdullah.

The ignorant, though good, should be avoided by his Suggestion, such as the enmity

of the enemy, because it is not certain that by his Suggestion he may push you to death, and

the foolishness of the wise and ignorant will fool you.

This is how Abu Isooduli plays this article.

Not every wise person has your good fortune.

But when the two attributes are combined into one, it is worth it to obey it.

Some rulers say.

You should not consult any of the non-conscientious and intelligent non-practitioners,

except the Suggestion of women should be avoided precisely because their views are on the

side of corruption and commitment.

A: In the mosque, the common sense is that of the virtuous and sympathetic creatures

in general or in particular, and the presence of the devotion to the devotion of the devotion to

the devotion and the devotion of the devotional are of the qualifications. The interpretation is

that a man's morals and affections are also forbidden by virtuous and deliberate rhetoric,

irrespective of whether or not he is a member of the Shari'a floor, and that the same level of

editing is rational or alias. And this is what is important for a position consultant That he

20

cannot be advisable in addition to that, if he is a Shari'ah-based practitioner but does not

conform to these attributes, then he is not qualified for Suggestion, but he may be found to be

religious with Taden rationalism. Ibn Abbas (may Allah have mercy on him) said: The

Messenger of Allah (saw) said:

"If a man intends to do something, and a man consults a Muslim, then Allah bestows

upon him the best of affairs.”(1)

It is evident that if the edited rationale as well as the edification of the Shari'ah is

accomplished, then his ability to advise will be perfect, because at times the intellect of the

perfect man, the wise man, sometimes subverts the mind of a person who is in favor of the

divine. It is harmful. But the Shariah Shariah is bound by its morality as well. It does not allow

for any kind of narcissism, and for that reason it is necessary to choose a Muslim. If the

Comprehensive Attributes cannot be found in the Shari'ah mentioned above, then in such a

case one should consult non-Muslim No problem, it is not a condition that can be found

without qualifying Suggestion.

D. The person who is consulted without being emptied of such a crowd is disturbed

and disturbed by the heart. Such a person, though well-versed in practical wisdom, is unable

to give proper and sound Suggestion. In his own view, he is so distressed that he cannot think

of all his motives in seeking his Suggestion in the matter.

This is how Saleh Ibn Abdul Qudas plays this article.

"There is no advisor like a person who is good and willing to handle problems.

A: The Suggestion that is taken is not related to the advisor's wishes, ie it has no

personal purpose if his / her personal interest is related to this matter, but it is advisable to

have all the attributes mentioned. Confidence will not be considered. Because the personal and

the desire to attract the human being in this way. That he makes even less sense of himself.

And powerlessness leads to something that is harmful to Mashir. In this case, Adami's opinion

does not always have the right credibility.

Fazal Ibn Utbah Ibn Abi Lahab states

"The times are sometimes confused with a person who is ignorant and sometimes

desires to seduce the self.



21

"And sometimes a man deserves to be thankful for being on the wrong path, and

sometimes he becomes guilty of doing good.

This means that sometimes an ignorant non-zealous opinion may be given due

Suggestion, whether its Suggestion is to be ridiculed or endangered and praiseworthy, and its

fervor rises in the eyes. The wise grades the wise by its rank.

While it is true that not everyone who shares in common is considered to be the most

important person in the consultation, there are many people who, at the time of the

consultation, advise the advertiser about the benefits and benefits of the business, but do not

want to give up their desire. Modifying the rules often involves looking at the rules. Exceptions

are not considered if any person is exempt from this and if the adviser has the confidence of

his or her intention to share in common, then this will be different. Shariah has made the rules

clear by considering the common ground in such cases. The parents 'testimony is not credible

in favor of the descendants of Ali Hazat for the abuine and the martyrs of the spouse for each

other and the masters' martyrdom for the Mamluk slave and the reason for the slave's master.

That the profit is shared between the father and the father is the benefit of the son.

If the advisers are numerous then their mutual jealousy must also be vacated so that

one does not have to agree with the other, if this is not the case then the result of consultation

will be nothing but dissent and disagreement. ۔

These six qualities are subject to certain conditions. Those whose combination

qualifies a person for Suggestion, Yes, it is necessary that certain qualities are necessary to the

degree without which there is no qualification and some requirements are not of this status at

any time.

1.4 Principles of Shura

1. i"Ahadith related to Shura asked, O ’Prophet (ملسو هيلع هللا ىلص)! If we have a matter in which we do

not find a command or prohibition then what is your advice?, He said, Consult the

righteous wise people and do not depend upon individual opinion.’ Tabrani. In

response to a similar question by Abdullah Ibn Abbas he said, Refer it to the Shura of

righteous Muslims and to not decide on individual opinion". (1)

2. "Hadith. Tirmidhi Reported Abu Huraira that the Prophet(ملسو هيلع هللا ىلص) said,"When your rulers

(1)i.iFarooqi,MuhammadiYousaf,RasooliullahiBahisyatiShariiwaiMuqnin,ShariaiAcademy,IslamiAbad,005,P.6

3-83.

22

are your best people, your rich are generous and your matters are decided by Shura

then the back of earth is better for you than its stomach. When your rulers are the worst

people, rich are miserly and your matters are decided by your women then earth’s

stomach is better for you than its surface".

3. "Hadith-Tirmidhi said,"I have not seen a person who would consult in matters more

than the Prophet (ملسو هيلع هللا ىلص).’ Saahl Ibn Saad as Saidi reported that the Prophet (ملسو هيلع هللا ىلص) said, ‘One

who consults is never deprived and the one who depends upon his opinion is never

happy". (1)

4. Ahadith related to Shura Abu Huraira reported that the Prophet (ملسو هيلع هللا ىلص) said, "Al

Mustasharu mutamanun. One who is cosulted must be trustworthy.' Abu Dawud. Abu

Huraira reported that the Prophet (ملسو هيلع هللا ىلص) said,' Whoever is consulted and he gives opinion

contrary to truth then he did khayanah. Whoever gives fatwah without proper evidence

then its sin is upon such person."(2)

5. Imams of Hadith Imam Bukhari. Established chapter on Shura in his Sahih which

states," Chapter on Wa Amruhum Shura Bainahum۔Imam Abu Dawud and Imam

Tirmidhi have chapters on this subject. Jalalud Din Sayuti wrote a chapter in his book"

Al Khasais ul Kubra” that necessity of consultation was a characteristic of the Prophet

.(ملسو هيلع هللا ىلص)

6. Other Imams opinions Ibn Jarir Tabari, "Prophet (ملسو هيلع هللا ىلص) was commanded to consult so

that other Muslims follow him and make him their model. ' Ibn Jauzi, 'Arada a yastanna

bihie min ba’dihi. Purpose of this command is to make it a model for the Ummah to

follow."

"Shura at the time of the Prophet (ملسو هيلع هللا ىلص). Shura for Azan.(1 Hijri) Shra for Badar.(2

Hijri) Shura for the Badar POW. (2 Hijri) Shura for Uhad. (3 Hijri) Shura for Ahzab.(5 Hijri)

Shura during Ahzab, to have treaty with Banu Ghutfan leaders. ( Ansar opposed it) Shura for

Ifk incidence.(6 Hijri) Shura for Hudaibeyah.( 6 Hijri) Shura for Hawazin POW’s. ( 8 Hijri)

Shura to appoint Muaz Ibn Jabal as govenor of Yemen".

"Practice of the Khulafa ar Rashidoon. Abu Bakr - It is reported by Mamoon bin

Mahran that whenever Abu Bakr faced an issue, he would look in Quran for solution. If he did

(1)i.iQurtubi,AbuiAbdiellahiMuhammadibiniAhmed,AlijamiileiAhkamial-iQuran,DariAhyaial-Turasial-

Arabi,Beirut,1990,P.175/6. (2)i.iBukhari,AbuiAbdieiAllah,MuhammadibiniIsmail,AliAdabial-Mufrid,iDariulialam,labnan,1981,p.316

23

not find the solution there, he would search for Rasool (ملسو هيلع هللا ىلص) action in that matter. If he did

not find any thing there, he would consult the prominent and pious Sahaba. Then he would

follow the collective opinion".(1)

Practice of Usman (RA) Usman said: the following in his first address. "Listen! I am

a follower and not a discoverer of new ways. Know you all! I pledge three things after

following Quran and Sunnah. I will follow all decisions you have adopted by mutual

agreement before me. I will find new ways only after consulting everyone, in the matters not

decided." (2)

"Some principles of Shura Consultation should be obtained in all matters whenever

possible. Give frank opinon without hesitation when consulted. Opinion must be honest and

not biased. Opinion is an ‘Amanah’ of the meeting. Sacrifice of personal opinion when

collective decision is made is necessary."

"Principles of Shura Once the decision is made, then it is not the decision of few

individuals, rather it belongs to the Jamaah. If one has changed his opinion latter, then it must

be presented to the same forum where discussion was carried out. Talking to people other than

the forum will constitute violation of Amanah. Evidence from Quran/Sunnah shall prevail."

1.5 Required Qualities of Ahl-e- Shura.

1. Iman

2. Ilm of Quran and Sunnah

3. Practice of Deen

4. Adl and honesty

5.Maturity and sound mind

6. Aware of the society, culture and its issues

7. Have the trust of the people.(3)

(1)i.iHindi,AliiMuttqiibiniHisamiuldiniAbdiulmlik,KanziuliUmmal,iDariAhyaial-Turasial-

Arabi,Beirut,1990,P.175 (2)i.iTabri,AbuiJafariMuhammadibiniJariribiniYazid,TarikhiuliumamiwaliMulok,(Tarikhial-tabri),iDarial-

Turas,Beirut,1387ip.60/2 3iMufti,MuhammadiSafi,IslamiminiMaswrahikiiAhmiyat,IdaratiuliMarif,Karachi,1983,p.61-63

https://image.slidesharecdn.com/principles-of-shura-part-ii-1206219722689101-3/95/principles-of-shura-12-728.jpg?cb=1352153530

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1.6 Duties of the Counselor (Musheer)

It has been explained that when a person has an important matter in which it is difficult

to form an opinion, the benefits to both sides of the case are not worth the risk. In this case,

working with a positive opinion is deadly. And according to this, it is narcissistic and

blasphemous and it has been stated that even though wise Suggestion is very wise and

worthwhile, it is advisable to consult with someone else even though the person is obviously

in a low mood and in a minor state. Do not be disqualified if I still want to experiment with

skepticism and present my case in front of others without validity and superiority. If there is

an opinion, then I would be unfaithful or ignorant in the eyes of the people and it would be

considered that if I was self-opinionated, it would not have been necessary for others.

Humiliation in the eyes entails severe confusion. Now the duties and responsibilities of the

master are described.

1. The first duty of the mentor is to select persons who are qualified to give

Suggestion, including the qualifications and conditions which have already been

mentioned, ie those who are capable of giving sound Suggestion. Depending on the

Suggestion of the person may be avoided. In the event of abandonment counseling

can be safeguarded from damages. If the consultant will disqualify the selection of

competent counsel or choose individuals who would rather have these attributes.

There are other types of properties that are required for a consultant. And the person

who does not have the ability to be a counselor is obviously responsible for the

blame. And even if it is not as harmonious as it would have been to work

autonomously and rationally, it would be closer to that. Therefore, the first thing to

do is to be able to advise and Select the right people.

2. The Suggestion of counselor should be to use the Suggestion and not the test advisor

as the exam is required where the advisor's lack of experience relies on accuracy

and when the competence of the advisor has been tested before. What is the meaning

of if one exam is intended? So that clearly means that the opinion has been fixed on

one side. Now it is up to the examiner to decide whether the advisor gives the correct

opinion or wrong but does not call it Suggestion. His name is test and test. And this

is where one's intellect is. Don't be too confident.

3. In the counselor's counsel, though, the opinion of the merchant and his wishes

should be heard with a cold heart, that is, not to be offended by any thoughts or

25

arguments, if this is done, the benefit of the Suggestion can never be reached. This

person will be more prone to astonishment. At times, the right thing to do in a pure

and sound sense of mind is to get the chance to misbehave for some reason. But the

drunkard should work with rational and stable heart at the moment. There will be

no feedback.

The Suggestion and consultant activist is to be confident, says a poet.

"Your heart should be kept clean by the audience and the words of a compassionate

advisor should be appreciated.(1)

"This kind of friendship, which is known to the present, is obvious. Must remain.

"He who investigates the inward circumstances of the people will not find anyone who

is inwardly in good faith.

"If a brother Vadost is caught in every plot, then no one brother can remain.

4. In which case Suggestion is sought. Open it and state it clearly so that the adviser

has the opportunity to form an opinion by looking at all his or her position. If the

matter is described as vague, the advisor cannot always give the correct opinion and

therefore the harm will be done. The person responsible for this will be responsible.

5. The musketeer should listen and understand the Suggestion of the advisers and their

reasoning, so that the mentor is protected from the calamities of the opinion which

is conscientious in consultation. Even when he considers all aspects and their

reasons, he himself will come to the right conclusion, and he will be fully aware of

the practical wisdom of his advisers, and he will make it clear that my mind is on

these matters. Where can I go? The biggest thing is that in the future when these

kinds of difficult and important events are going to happen, Hand will be able to

take a lot from this experience.

6. If an opinion is formed after a discussion in the consultation and after the practice

proves that the opinion was false and useful instead of useful, then the adviser must

not deviate from the Suggestion of the advisers. Explain one method with wit, this

method is completely out of the reach of the adviser's cognizant power. At first, no

matter how well-established the man is, his intellect is limited. The reasons are all

1 Islam min Maswrah ki Ahmiyat,p.66

26

encompassing. And yet, despite all the means and means of gathering close to the

source, the result is in the power of the Lord of the Worlds. Therefore, the advisers

will be made satirical. They will be curled up to say what they deem appropriate

and the wealth of creature Suggestion will be lost.

7. The anonymous and inferior of the adviser should not be considered a reason for

rejecting his Suggestion. It is the duty of the adviser to disclose the anonymity of

the anonymous person even if the anonymity of the anonymous is done because the

Suggestion is his own benefit. It does not matter to the advisor's high status or status.

If a person is intelligent, then he can know the potential for evil no matter how

opinionated he is.

A poet says:

The best thing that people sell is Suggestion.

You must reject the Suggestion of Nassah and not condemn it.

Suggestion and cautionary measures are not hidden from the impatient and cynical.

8. After all these steps, when a matter is resolved with mutual consultation, all aspects

of the matter become clear and enough light is given to each case. Now, the adviser

is obliged to interfere with Lalit Wala in implementing the agreed and disputed

opinion. Do not delay in the implementation of the Suggestion. It is advisable to

look at all aspects of the case. Two sides of the picture were also exposed which

were hidden from the viewpoint and when all aspects of the case were clear, the

result of the consultation was reached. There is a time for every plan and action to

be followed. It is possible that the aspects and sources of reference are addressed

within the consultation. It is wise for them to take time off so that they can benefit

from the Suggestion as soon as possible. If the wudooah Allah is accepted, the

deceased has no intention of delaying or delays the process.

A poet says.

"When you have an opinion, you should also be determined, not defiantly deferred by

defiance."(1)

1 Siddiqi ,Hamidullah, "Iqbal's Legal Philosophy and the Reconstruction of Islamic Law", The Islamic

Literature, VIII:4 (April 1956): 5-20

27

Because it is defective to give in to determination and to impose an opinion is to give

up.

The advantage is that the blessings of Suggestion can only be useful and rewarding.

Even if the resolute dares to act and execute it, if doubtful doubts and tactics come to the fore

after the opinion or delay in action, it will be delayed. But this person would be more capable

of hating the situation as if he were acting without Suggestion because in this case the only

reason he hated was that he considered his opinion credible and credible and lost the opinion

feedback at the time of exchange. It is a state of ignorance in which man is considered to be

disabled at any time.

1. The competent person may be the person to whom the terms and conditions are

mentioned. The first duty of the advisor is to understand his position and

qualifications if he does not have the qualities which the adviser must have. So he

should immediately refuse the patience of this concession, because there are two

conditions, either he or she does not think that he has the characteristic justice. And

yet the wiser of understanding then raises the burden of the other on his neck or

does not understand the first case. I would consider it cheating, manipulative,

manipulative, and deceitful. Masthir, while he considered it advisable for his

knowledge, entrusted the matter to him. Nothing wrong. Now what is to blame or

blame is only on the counselor's neck. And otherwise, his ignorance would be a

mixture of ignorance that he does not even understand his ignorance, so it is

obligatory on the advisor that when a person becomes self-sufficient by giving up

his or her affairs in his own hands, then he will be in his state Guess what Whether

I have the qualities that are usually a prerequisite for an advisor.

2. When the mentor gave his affairs to the gardener's adviser and based his conscience

on the basis of his conscience, the adviser was obliged to make his best efforts in

the form of criticism, and the opinion which he approached. Be aware of it. Express

it with sincerity, cleanliness, and show your duty to the sympathizer in the best way

possible.

It is a very obvious cruelty that a person trusts him and, after giving due thought, he

gives Suggestion and kills him to death. That the creature deserves it. To deprive them of their

faith in times of trouble, deprives their souls of being blessed. And it is even more cruel and

28

despicable to suggest something that is plainly harmful to him, without taking into

consideration his goodness in counseling.

The Prophet (ملسو هيلع هللا ىلص) said:

One of the rights that one Muslim has over another is to welcome him when he is a

student.

This article is about sympathizing with a particular Muslim. But it should not be

understood that empathy with non-Muslims is not necessary.

The Prophet (ملسو هيلع هللا ىلص) said:

The one who is consulted is made trustworthy. Just as betrayal of trust is not

permissible in the trust of amin, in the same way that betrayal of counsel is haraam, it is

obligatory on him to advise him who is better than he thinks Even if he is concerned about the

matter. And he is concerned about the misuse of the money in giving clear public Suggestion,

he is obligated to do so. Do not neglect to give proper Suggestion, not taking care of his profit

and doing so. Doing it is an argument for his integrity, piety and humanity. But even if his

moral weakness does not allow it and he does not waste his profit. Can you be a man that

refuses to give Suggestion in that vein mstsyr are not satisfied, and the Solomon suggested

another article kry.asy has played such?

"When any of your brother-in-law is sympathetic to you, you must give him

Suggestion.”(1)

But the above hadeeth also proves that when there is a trustworthy trust and therefore

there is a lack of trust in the counsel or a lack of empathy, then it is advisable that the

Suggestion should not be disclosed and disclosed at that time. This should not be allowed by

the content itself.

It has been said that when there is a trustworthy Ummah and the reception of the

Mustaqir is obligatory on his time. No, the answer is that one right is common. And one

particular and it is different in the general and special relationship of general and special

relationship. In the first place, the special relation of humanity with regard to humanity is

regarded as a special emphasis on Islam, which will result in normal relations between human

beings. The greater the ineffectiveness, the more special the relationship will be in the Islamic

1 Usmani,Muhammad Taqi,Mufti,Islam aur Siyasi Nazriyat,Maktba Marif Ul

Quran,Karachi,010,P.183

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state of non-cooperation and then the relationship does not fall within the bounds of Islam.

Increasingly, for example, parents' relationships with teachers, etc.

3. When a person's intellect is acknowledged intimately and people are generally

convinced of this conformist opinion, then by nature, human nature is often a kind

of wonder. They begin to understand that what comes out of our mouths is true. The

disease is the first to begin to think of the person as a narcissist, and to think

indiscriminately for Suggestion. He views the world's opinion as inconsequential

and inconsequential, and considers it immaterial to many. It is a matter of

humiliating him with pride and respect. Advise and do not consider it trustworthy

and if the mentor is not informed of his illness or relies on him for some other

reason, the adviser must give He agreed to counsel the disease and if he could not

do so, he would have to refuse to give Suggestion.

4. It is also advisable for the adviser not to take the Suggestion, ie unless he is asked

for Suggestion and does not take the initiative himself, then there are some

disadvantages. Giving is considered to be the easiest thing to think that it has

something personal to do with it.

The way says:

"Do not spend your sympathy for the disqualified, and even if that person makes

amends for your opinion, he is neglected.

Hazrat Hudhaifa (R.A) narrates that the Prophet (ملسو هيلع هللا ىلص) said:

"Luqman advised his son that when you are asked to martyrdom, give guidance and

help when anybody wants help, and do not advise him without hesitation when he is seeking

Suggestion.”(1)

Twenty-eight clubs play the same subject this way.

"There are some people who, when they are seeking Suggestion and struggling to give

their opinion, if you do not agree with them, we consider you a fool.

"In such a situation it should not be expressed in the eyes of the disqualified, as neither

will be thankful nor the opinion will be profitable.

1 Ibn Temiyah,Ahmed bin Abdu l Halim,Imam,Al Siyasat Ul Shariyah ,Noor Ul Quran,Karachi,p.318

30

However, if the advisor thinks that someone wants to suffer from the wrong way, and

he is sure that if I stop, he will be devastated. At that time it would be very important for him

to express himself and take the right path. That is, he should consider it worthless and ignore

his opinion or act on it.

5. It is also advisable for the counselor that when a party assembles for Suggestion,

this person should not advance in expressing his opinion, but rather give him the

opportunity to be more experienced and wise than himself. The chances of

establishing a good opinion are clear after the first issue of the matter. And the man

should talk after the knowledge.

6. The counselor should give Suggestion to a person whom he or she is confident that

does not accept any Suggestion. It is merely a test. It is never useful to give

Suggestion to such a person. ۔

Consulting methods and etiquette:

There are a total of two forms of Suggestion:

1. A person is willing to present his / her case to a trusted person.

2. That the opinion of a party should be presented only in the face of an ambiguous

issue before an arbitrary resolution, in the first case, it is sufficient that the adviser

express his opinion in a sympathetic and sympathetic manner. There are a few

issues to discuss when discussing ideas with a group of advisers and presenting

them to an advisory party.

1. What should be the mode of appearance?

2. What is the duty of dissenting advisers?

3. Is it better to consult this party in one sitting or is it the responsibility of each

individual to explain that when a matter is presented to a group of intellectuals, it is

the responsibility of each of them. Don't express your opinion so freely, I do not

think that my opinion can be contrary to the intentions of others. Or that people may

dislike me and my opinion is unbelievable. Understand that silencing these ideas is

one of betrayal of ideas. Avoiding them is one of the first tasks of a consultant.

Secondly, the consultation is intended to ensure that all aspects of the matter are

resolved and that it is possible for each person to express his or her opinion without any

31

hesitation. There are small and large groups of people gathering in the council. For example,

classes and classes are different depending on the teacher, the student, Pir Murid, the father's

son, Ali and his intellect. If this is the case, then it is the duty of the etiquette to give full

consideration to the Wahid Majlis, otherwise it will be considered as chauvinism. It is

important to express one's opinion in the assembly of HJs freely and openly. Likewise, it is

also obligatory for him to listen to the opinions and arguments of others. So this person should

listen to him eagerly and when the man himself speaks, he should have the opportunity to draw

attention to others.

Secondly, when he does not pay attention to the opinions of others, except that he

shows such an attitude of his own wonder and opinion, that he does not regard the opinions of

others as worthless. The great irony would be that the narcissist would continue to be drunk

and his Suggestion would be inaccurate when the members did not fully express their views.

Thirdly, there is a lot of benefits to the recipient's words to which he does not move

his mind. It is possible that some aspects of the matter may not have been hidden from him

and some words may not have been noticed by him if this person had not heard the words of

others you will not listen to the heart and to the gradient. You will lose many benefits yourself.

It is the advisor's responsibility to listen carefully to the words of the remaining members of

the council.(1)

The detail of Amar Som is that if you want to consult a party in a matter, then separate

from each one or gather them together to present the matter and take an opinion and in each

case there are certain benefits. For a separate opinion, the profit must be that every person will

think carefully and form an opinion, because in this case he has the burden on him alone. It is

good and in a state of openness of heart, a man can act with care and patience. It cannot be

taken at the time of gathering but it is also a great loss. As many aspects may be obvious from

the outside. They may not be in this situation, but first of all, the burden of the nature of the

person is not burdensome, and at times many individuals sit down anxiously and contentedly

in the matter of handing over the matter to others. It is difficult to get out. The devotees have

given the right of either side by taking advantage of both sides of the case.

In both cases, the first goal of seeking separation Suggestion seems to be self-

destructive. Because the purpose is simply that the intellectuals, by virtue of their intellect and

experience, can find a way to make it difficult and that purpose is more attainable in separation.

1 Mohammad Yunus, MD, FACP, Shura -Consultation in islam,p117

https://www.slideshare.net/DrYunus?utm_campaign=profiletracking&utm_medium=sssite&utm_source=ssslideview

32

But since in both cases, if there is a particular benefit, then on the other hand it is not free from

harm and harm, so it is a good idea to give preference to a single case or to accept the same

method as acceptable at every opportunity. Not so Imam Abu al-Hussein Mawardi would have

made this decision by describing both religions that is, we must first look at what the

Suggestion is about. If all aspects of opinion are known in a given case, then it is important to

criticize which of the different aspects is correct and which is the Moslem? Reconciliation is

useful to have a collective consultation because each clause will be shown in the concluding

session, and if the matter is so ambiguous that the solution is not yet known and there are many

possibilities within it. All of that, then, dictates that everyone should be given the opportunity

to feel isolated and assertive, so that the gathering does not usually achieve this, so in order to

determine and evaluate their correctness, they should expect the Council of Ministers and

Better resourcefulness is nourishment. And for self-determined opinions and deliberate

solutions, it is beneficial to focus on solitude.

1.6.1 Need to repeat the Suggestion (Mashwra)

Good luck! It progresses slowly. No perfection gets it so it is gradual even to reach the

right opinion in the Suggestion, so sometimes it is a matter of fact that when listening to a

wonderful matter, one can form an opinion. And then after Gauravkar, it turns out to be the

second. Therefore, the wise have decided that the opinion of the first wife should not be

considered credible. At this time, it should not be considered as a matter of time. It is advisable

to delay such action if an opinion has been taken or presented to the party. So as not to damage

the original case. Families get the chance to reflect on the opinion and the feedback is solid.

Amir ibn al-Mantarib is the subject of Hakim

"Leave the opinion until the yeast of the night has passed, and you should first refrain

from the opinion that for the sake of Amir ibn al-Natirb, it is advisable not to rush it in order.

Go. "(1)

It is believed that ray juice is more reliable in the eyes of the devotees, so it is not too

early to formulate and execute the opinion, but it is so severe that the matter dies immediately.

1 Sadek Jawad Sulaiman,THE SHURA PRINCIPLE IN ISLAM, Florida State

Published on Nov 5, 2012,p.254

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1.6.2 Decision Counseling (Mashwra)

After all these steps an important issue needs to be explained and the success of the

consultation is the result of failure and that is, to make the decision of the dissenting decision

unambiguous and to make a single opinion different from the other. Yes, the way to decide is

obviously that the majority opinion is the right, but in fact it is not so, the problem is really

difficult. And without the solution to the problem, all the solutions are endless.

In the case of dissenting opinion, there are two possibilities within the opinion of an

opinion to be effective. Strong reasoning and pluralistic opinion, but when we weigh in the

balance of intellect, we become clear day by day. The reason is that the majority opinion does

not have to interfere with the health opinion and decision. Yes, because the opinion is often a

symbol of the power argument.

It is also acknowledged that the reasoning, the reasoning, the precise cognitive realism,

the reaching from the present to the kaliyat, from the present to the disappearing, the

knowledge of the facts from some information, the reasoning from a few places is the

reasoning of the argument. And it is also acknowledged that what is meant by experience is

intellect. What is the excuse for admitting it when all the Muslims are Muslim? That is, to

reach the reality of a matter and all its responsibilities to the intellect. It is possible to

discriminate in the correct sense by placing the test and then mixing each of the claims with

arguments. God has been fortunate and the maturity of the intellect has been realized and then

the difference between the intellects of the people of the intellect will be different. The same

thing will be seen in these matters. Once these things are recognized, then assume that a person

whose intellect Perfect and experience is one side and all or most of the people of the world

who are devoid of intellect. Unbelievable. Must acknowledge the authority. For this reason,

both the cases of decision which were discussed already.

By rationality the decision should be based on mere force argument. Most opinions do

not have any involvement in the limit.

This proves that in a logical way, the difference between opinion and opinion may be

based on force argument, even though this force is based on one opinion versus a lot of

opinion. If not, then the symbol of power at this time is often opinion.

An important question arises: is the head of state necessary Suggestion on affairs or

merely a favorite practice? In this regard, the Holy Qur'an has said to the Prophet(ملسو هيلع هللا ىلص):

34

And Ishmael Futakul Ali Allah is the best of all.

"And advise them on matters, then when you make a commitment, trust Allah (and

take action)."

There has been a disagreement among jurists about whether the Suggestion was

obligatory for you, or was it only for the heart and the heart of the Companions? This debate

also has to do with the caste and status of the Prophet. Regardless, if this order is not considered

to be specific to you and the Ummah is considered to be the addressee, the Suggestion of the

Head of State will be deemed necessary. Because the well-known rule is that immortality is

for a cause.

Now after this another question arises. Is it that the head of the Islamic State is obliged

to act on the Suggestion of advisers or can act against it? We find the answer in a hadeeth,

which is related to the Prophet (ملسو هيلع هللا ىلص), says:

The Prophet (ملسو هيلع هللا ىلص) was asked about this commitment (which is mentioned in the

Qur'an). He said: To consult the people of the path and to act accordingly.

This hadeeth states that in any case, the determination and determination of the action

will be in accordance with the Suggestion, which will be given by qualified guidance and

advisors.

The following further raises the question: Will the Head of State be obliged to be

eligible in all respects? In our view, the head of the affairs should be bound by those matters

which are related to the basic policy. No action against him would be right for him. Although

he may benefit from Suggestion on partial and episodic issues, his restriction should not be

necessary.

1.7 Resemblance between majlis al-shura and a parliament

"Many traditional Sunni Islamic lawyers agree that to be in keeping with Islam, a

government should have some form of council of consultation or majlis al-shura, although it

must recognize that God and not the people are sovereign. Al-Mawardi has written that

members of the majlis should satisfy three conditions: they must be just, have enough

knowledge to distinguish a good caliph from a bad one, and have sufficient wisdom and

judgment to select the best caliph. Al-Mawardi also said that in emergencies when there is no

caliphate and no majlis, the people themselves should create a majlis, select a list of candidates

for caliph, and then the majlis should select a caliph from the list of candidates".

35

Many contemporary Muslims have compared the concept of Shura to the principles of

western parliamentary democracy. For example:

"What is the shura principle in Islam? It is predicated on three basic precepts. First,

that all persons in any given society are equal in human and civil rights. Second, those public

issues are best decided by majority view. And third, that the three other principles of justice,

equality and human dignity, which constitute Islam's moral core, are best realized, in personal

as well as public life, under shura governance".

"Other modern Muslim thinkers distance themselves from democracy. Taqiuddin al-

Nabhani, the founder of the modern transnational Islamist party Hizb ut-Tahrir, writes that

Shura is important and part of (the ruling structure) of the Islamic caliphate, (but not one of its

pillars.) If the caliph (neglects it,) by not paying much or any attention, as happened after the

first four caliphs, (he would be negligent), but the ruling system would remain Islamic".

"This is because the Shura (consultation) in Islam is for seeking the opinion and not

for ruling. This is contrary to the parliamentary system in democracy".(1)

"The democratic parliamentary system being distinct from and inferior to the true

Islamic caliphate system according to Taqiuddin an-Nabhani". (2)

"Under the Hizb ut-Tahrir constitution, non-Muslims may not serve a caliph or any

other ruling official, nor vote for these officials, but may be part of the majlis and voice

"complaints in respect to unjust acts performed by the rulers or the misapplication of Islam

upon them".

"Still others, such as the Muslim author Sayyid Qutb, go further, arguing that an

Islamic shura should advise the caliph but not elect or supervise him. In a rigorous analysis of

the shura chapter of the Qur'an, Qutb noted that Islam requires only that the ruler consult with

at least some of the ruled (usually the elite), within the general context of God-made laws that

the ruler must execute. In 1950 Qutb denounced democracy in favor of dictatorship, saying it

was already bankrupt in the West and asking why it should be imported to the Middle East."(3)

"The practice of a consultative, but not bill-passing, caliph-electing or popularly

elected shura, was adopted by the self-described strict Islamic Emirate of Afghanistan. While

(1)iSadekiJawadiSulaiman,iTheiShuraiprincipleiiniIslam,dariulihudai,Lahore,1999,p.65.i (2)iAn-Nabhani,iTaqiuddin,TheiSystemiofiIslam(NidhamiuliIslam),iAl-KhilafaiPublications,ip39. (3)iIslahi,AmeeniAhsan,Molana,IslamiiRiyasat,AnjumaniKhuddamiUliIslam,Lahore,1977,P.454.

36

the Kandahar Shura of the Taliban debated issues, in the end its spokesman declared, 'we abide

by the Amir's view even if he alone takes this view." (1)

1.8 Benefits of Shura

Ability for effective team-work in all collective matters at all levels,

No personality cults or groupings

No bullying or pressure Elimination of all forms of cheating

Freedom of people to select their representatives without prejudice

No candidacy or canvassing

Willingness to sacrifice opinion

Freedom of expression

Freedom of opinion

Pre requisites of Shura

On the other hand, if the matter in question requires specific knowledge, specialists in

that matter should be consulted.

"If the matter is one of direct importance to ordinary people, the leader should either

consult them or consult those whom they trust." (2)

This depends upon the particular subject in question.

1.8.1 Whom to consult?

Iman and Taqwah Qualities of the Shura people have people’s trust respect and

acceptance.

Refrain from sinful Najwah and grouping

Willing to sacrifice personal opinion for collective decisions without any grudge or ill

will

Have no fear of presenting honest opinion

(1)iInterviewiwithiTalibanispokesmaniMullahiWakiliiniArabicimagazineiAl-Majallah,i23iOctoberi1996. 2 Darwish ,Ali Ahmad ,PRINCIPLES OF GOOD GOVERNANCE IN ISLAM,Published on

March 29, 2015,p.127

https://af.linkedin.com/in/ali-ahmad-darwish-59b7a593?trk=author_mini-profile_title

37

No desire to seek power or material benefits

Justice (Adal)

Practicing upon Islamic knowledge dge of Quran, Sunnah

The Method of Selection & Details of conducting shura have been left to the Ummah’s

discretion

It also made it clear that Muslims should conduct their affairs by Shura.

"It shows that Shura is an obligation on the leader and, at the same time, a right for the

Ummah."

"Shariah has not specified a way to select Shura people nor has it specified a method

for surveying opinions or collecting votes."(1)

1.8.2 Conducting Shura

• "Leader may consult the whole Ummah in matters that are really serious"

• "Leader may consult specialists in a particular matter whether or not they are

members of the elected majlis"

• "It may elect a Majlis ash-Shura (consultatory council) of competent and sincere

Muslims whom the leader can consult in public matters"

• "It depends upon circumstances, level of organization, and nature of the social

structure."(2)

1.8.3 Methodology of Shura

"Some principles of Shura Consultation should be obtained in all matters whenever

possible. Give frank opinion without hesitation when consulted. Opinion must be honest and

not biased. Opinion is an ‘Amanah’ of the meeting. Sacrifice of personal opinion when

collective decision is made is necessary."

• "Evidence from Quran/Sunnah shall prevail."

• "Talking to people other than the forum will constitute violation of Amanah"

• "If one has changed his opinion latter, then it must be presented to the same forum

1iJanjooa,AtaiMuhammad,JamhoriyatioiShuraiyat,NashiriRajaiMuhammadiIrshad,Lahore,p.359 2iJamhoriyatioiShuraiyat,p.360

38

where discussion was carried out"

• "Once the decision is made, then it is not the decision of few individuals, rather it

belongs to the Jamaah"

1.8.4 Hurdles in shura system

Countries are being ruled by autocrats, kings and dictators

Groups and organizations have become family dynasties and personality cults.

Most of the Muslim families are autocracies ....if only parents can give some reasons

for what they ask their children to do , instead of the because I say so sentence...that will be

an excellent beginning

No, the majority dont.

1.8.5 Do we apply Shura principles?

"The domino effect that ensued after the first protests in Tunis caught the world by

surprise. The desire for democracy and justice were undoubtedly the driving forces behind this

movement. Some countries in the region have already begun shaping their legislation in a way

that reflects democratic values. Although the process will take time, the expected outcome is

a system that allows all citizens to actively participate in the development of their country’s

legislation and government. There is no universally accepted and defining model for

democracy, which leaves room for nations to mold and customize their governments in a way

that mirrors democratic concepts in each nation’s cultural and religious contexts".

"Democratic values have been present for thousands of years, embedded in cultural

and religious practices that might have been lost to history. In Islam, there are many

documented instances of active participation of the people with the leaders of their time. This

began with the Prophet Muhhammad (ملسو هيلع هللا ىلص) as he was directed by God to seek consultation

from his followers and companions while making important decisions."

"Consultation is an integral concept in Islamic leadership and is known as Shura.

Modern Middle Eastern countries have been blind to this key concept in Islam, which

ultimately protects governments from regressing into corruptive and totalitarian regimes

because of the continuous and direct involvement of the people".

https://image.slidesharecdn.com/shuraconsultationinislam-121105213827-phpapp02/95/shura-consultation-in-islam-40-638.jpg?cb=1352152738

39

As Michael Hamilton Morgan writes in Lost History, "Shura was the tradition

Muhammed [ملسو هيلع هللا ىلص] valued, according to which decisions that affect the community are to be

made in consultation with members of the community. In fact, one chapter of the Quran is

named Al-Shura, referring to a verse that states that those close to God should conduct their

affairs by due consultation with others." (1)

"Now, the Middle East has a chance to form new governments and modify

constitutions. It is the perfect time to re-establish shura, a cornerstone teaching of Islam that

was once inherently implemented in governance from the time of the Prophet (ملسو هيلع هللا ىلص), and his

close companions."

1.9 Shura in the Political Sphere

"Shura is a crucial part of the Islamic political system. It allows common people to

participate in the decision-making process. It helps create a society that engages actively with

leaders. "

"Consultation is important in building a solid relationship between the leader and the

people ensuring that the leader does not go astray or regress into an authoritarian government.

God encouraged the Prophet (ملسو هيلع هللا ىلص) to use shura: Those who hearken to their Lord, and

establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out

of what we bestow on them for Sustenance." (2)

There are several examples of the Prophet taking counsel from his companions and

following their opinions."

"The Prophet (ملسو هيلع هللا ىلص) held many councils of war before going into battle. At one point,

he believed that they should fight only if the enemy entered Madinah. However, his

companions opined that they should go out and meet the army. The Prophet accepted the latter

opinion even though they lost. Despite this, God revealed shortly afterwards a verse which

stressed the importance of shura: It is part of the Mercy of Allah that thou dost deal gently

with them. Wert thou severe or harsh-hearted, they would have broken away from about thee:

so pass over (Their faults), and ask for (Allah’s) forgiveness for them; and consult them in

1 THE SHURA PRINCIPLE IN ISLAM,p.263 2 Al Shura,42:38.

40

affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah

loves those who put their trust (in Him)." (1)

"In the next battle, the Muslims decided to stay put in Madinah. The Prophet (ملسو هيلع هللا ىلص)

again consulted his people regarding the best way to protect themselves against the enemy.

Many suggestions came, including one which required the building of an extensive trench.

The Prophet (ملسو هيلع هللا ىلص) agreed to this option and actively participated in its construction. This time,

they won".

"The Prophet (ملسو هيلع هللا ىلص) used both consultation as well as consensus when making

decisions. However, the opinion of the majority was not always taken if it conflicted with the

tenets of the faith or went against the overall benefit of the people".

"At the same time, when the Prophet (ملسو هيلع هللا ىلص) acted according to the commands of God, he

did not heed to opposing viewpoints. For instance, when a seemingly disadvantageous treaty

was signed with the Makkans, his people vehemently opposed it. However, the Prophet (ملسو هيلع هللا ىلص)

stuck to the decision and eventually his companions realized that the treaty worked in their

favor".

This indicates a key principle in shura: it must not contradict or override the Quran

and the teachings of Prophet Muhammad (ملسو هيلع هللا ىلص), known as Sunnah.

"The Quran and Sunnah combined represent a binding constitution for Muslims, much

like the constitution of countries. Just as governments adhere to the constitution when passing

new laws, the constitution being the superior document, a similar process is at work here. The

basic tenets of this divine constitution cannot be violated by anyone, not even leaders or

popular movements. This means that the powerful cannot manipulate the system to their own

advantage. Certain rules and principles must be upheld and cannot be overruled, such as,

basic human rights like equality."

1.10 The Ethics of Leadership

"The Prophet (ملسو هيلع هللا ىلص) and his close companions all maintained strong moral ethics while

in positions of authority. Omar, the second caliph, has particularly left a legacy of leadership

which modern leaders can learn much from. Upon assuming the role of Caliph, he said: 'In the

(1) Al Imran,3:159.

41

performance of my duties, I will seek guidance from the Holy Book, and will follow the

examples set by the Holy Prophet and Abu Bakr [the first Caliph]. In this task, I seek your

assistance. If I follow the right path, follow me. If I deviate from the right path, correct me so

that we are not led astray."

"Addressing the needs and concerns of the people was no doubt paramount in his reign

and under the rule of other close companions of the Prophet (ملسو هيلع هللا ىلص). In fact, Omar was even

keen on safeguarding the well-being of animals, he would say, 'If a mule stumbled in Iraq, I

would be afraid that Allah [God] would ask me, why you not paved the road for it Umar?"

As illustrated in A History of Muslim Civilization by Abiva and Durkee, Omar

"expected his leaders to live up to ethical standards." The list below shows some of the criteria

a leader should have according to Hazrat Umar (R.A).

1. "No nepotism or hereditary succession."

2. "The people should be able to reach the leader easily to voice any of their

concerns or suggestions."

3. "The ruler should seek counsel, accept criticism, and be willing to rectify his

mistakes."

4. "The army exists to protect the people of the nation, not protect the leader from

the people." (1)

"The above examples of Prophet Muhammad (ملسو هيلع هللا ىلص) and Hazrat Umar(R.A) give us

priceless models in governance. Not only was shura and consultation key in their rule, they

also upheld high morals and ethics. Every living entity was given importance, be it animal or

human, which created an empowered society where the rights of its subjects were paramount

and people were given the opportunity to thrive. These standards are especially relevant for

our world today in our quest for democracy."

1.10.1 The practical model of counseling System in the era of the Holy Prophet(ملسو هيلع هللا ىلص)

Dependent-style rule, an unmatched pattern of politics

1 Prince Said Halim Pasha "The Reform of Muslim Society" (trans. Marmaduke Pickthall), Islamic

Culture ,1:1 (1927), p.27

42

The true status of the Prophet (ملسو هيلع هللا ىلص) is to be the Messenger of Allah. And one of the

most profound revelations in your conduct is to seek guidance from Allah and put it into

practice. When we examine the various roles of the Prophet Muhammad(ملسو هيلع هللا ىلص), we are satisfied

by the submission of guidance from Allah because of the belief in the fundamental truth. And

do not go in search of these ground realities. Allah has revealed His Sunnah in all matters of

the world - that it is the fulfillment of everything, usually on the basis of facts and resources.

The same attitude is needed for faith, but if the facts and facts of the life of the Prophet

are to be discovered, then the interpretation of your behavior will be much simpler and (ملسو هيلع هللا ىلص)

its usefulness is less. It is believed that the Prophet (ملسو هيلع هللا ىلص) is the guide and source of salvation

for the Muslims in every position (qazi, ruler, soldier, etc.). Even in the short article, the

Prophet (ملسو هيلع هللا ىلص) has a position.

In the person of the Prophet (ملسو هيلع هللا ىلص), there was the virtue of a ruler, a politician and a

nobleman and a great man. Many verses in the Holy Qur'an state that you are the ruler of

Allah. You have been given the position of the Prophet (ملسو هيلع هللا ىلص). It does not matter whether you

have established the state and its ruler and administrator or you have chosen people to obey

you.

There is nothing separate from the Messenger of Allah (ملسو هيلع هللا ىلص). And your obedience as

a ruler is the same as obeying Allah. Disobeying your allegiance is actually denying the rule

of Allah. He has told us that obedience to the Messenger is not a disobedience, but it is subject

to the command of Allah and His guidance. The Messenger who is the messenger of the

Messenger of Allah is not obeying but obeying Allah. The mission of conveying the complete

message of God comes from Allah. In this verse of the Holy Qur'an the command to obey the

Prophet (ملسو هيلع هللا ىلص) is stated:

او ما إذن ہللا ال لیطاع اب (1) رسلنا نم رسول اإ

"We sent every messenger only to obey Allah's command."

Then obeyed:

طاع ہللا فقد آ

سول (2)۔نم یطع الر

"Whoever obeys the Messenger, he is obedient to Allah."

(1) Al-Nisa, 4: 164. (2) Al-Nisa, 4: 80.

43

Similarly, allegiance has been declared by Allah in the hands of the Prophet (ملسو هيلع هللا ىلص):

"O Prophet! Surely those who pledge your allegiance are pledging allegiance to

Allah."(1)

The importance of obeying the Prophet (ملسو هيلع هللا ىلص) was mentioned in the Quran as follows:

"Uma ear lmwmn Villa mwmnة إza qzى God ursulه princes lهm alkyrة Jeconiah his mind

fqdzlzlalambyna(2)هursulهm umnyasallهmrأ

"It is not permissible for a believer to submit to Allah and His Messenger when He has

decreed His decision. Whoever disobeys Allah and His Messenger, is in manifest error.

Allah has described the opposition of the Prophet (ملسو هيلع هللا ىلص) as destroying his actions.

ای معالك

وال تبطلوا آ

سول طیعوا الر

وآ ا الذنی آآمنوا طیعوا ہللا ي

(3)آ

"O you who believe! Obey Allah and His Messenger and do not waste your deeds."

All these revelations of the Holy Qur'an reveal the magnificence of the Prophet's

message. These are the distinguishing features of the Qur'an, in view of which the Companions

of Rizwanullah Anham Umayyad saved every corner of their lives. The Qur'an has stated that

the Prophet (ملسو هيلع هللا ىلص) is the source of the Shari'ah as the source of the Shariah, and that all the

relevant messages of the Prophet (ملسو هيلع هللا ىلص) are linked to the Prophet and cannot be separated. The

essence of Allah with the Qur'an is the second source of law from which we know the rules of

the law. As a politician and a ruler, this is the best thing you can do. (4)

The Prophet (ملسو هيلع هللا ىلص) came to Madina with the help of Salat and started civil life as ruler,

because in Makkah you did not have the power of ruling and you had no power there. In the

light of Allah's guidance, his kindness and beauty were exemplary in the ideal empire of

Madinah and the wisdom and prudence in the politics of such an ideal society. You were the

head of the state as well as the religion of the Prophet. There was a combination of every kind

of religious fanaticism in the personality. But neither of you would be called the Pope. The

false leader of the Ai) was a proud liar, and not an army like Caesar was with him. (5)

(1) Al-Fatah, 48:10. (2) Al-Ahzab, 33:36. (3) Muhammad, 47:33. (4) Alvi,Khalid, Dr,Hifazat e Hadith, Al-Faisal Nashran o Tajraan Kutub Lahore, 2008, p50. (5) Alvi,Khalid, Dr,Insan e Kamil, Al-Faisal Nashran o Tajraan Kutub Lahore, 2005, p360.

44

The Prophet (ملسو هيلع هللا ىلص) was also a great statesman and the two events that preceded him in

his life are a perfect example of your politics and collective consciousness. The first of these

is the oath which he has written about. The Prophet (ملسو هيلع هللا ىلص) said that I was a participant in this

agreement.(1)

Another evidence of the Prophet's political tactics is likely to be the installation of

Hajar Asud. (2)

When everyone presented their justification for installing it. At that time, the

disagreement that the fire was about to devastate the Khurramis was extinguished by the might

of the Prophet (ملسو هيلع هللا ىلص) with his greatness at Makkah. Also, your deception became clear.(3)

Muhammad Ali Kurd mentions the tactics and political insights of the Prophet (ملسو هيلع هللا ىلص)

in these words:

"Before the Prophethood, they (the people of Makkah) used to call the Prophet peace

be upon him because they saw the trustworthiness of you and the authenticity of the Prophet

,Many times before you were, by your wisdom .(ملسو هيلع هللا ىلص) and the beauty of the Prophet (ملسو هيلع هللا ىلص)

you were able to solve their complex problems. You were also present at the oath when all the

tribes rejoiced over your decision. They were surprised at their actions. In his younger age and

in wealth he obeyed less than himself. In this way, they all recognized you as the ruler of

themselves. "(4)

With the announcement of the prophecy, the status of the leader of the Prophet became

a movement. On which a storm of opposition arose and the mountains of misery were broken.

Had there been a shortage of particles, there would have been a confrontation in Makkah and

a handful of Muslims would have vanished.(5)

The Prophet (ملسو هيلع هللا ىلص) greatly expanded his courage in unconstitutional circumstances and

deftly thwarted every plan and obstacle of the Quraysh. All aspects of reaching out to different

tribes and modesty are the arguments of your deception. Divine guidance and prophetic insight

continue to work. From a political point of view when you see that Makkah cannot be a good

focus for movement. So you looked at the planet and its centrality outside Makkah and the

(1) Ibne Saad,Muhammad bin Saad, Tabqat-ul-Kubra, Maktabah Al-Khanki Cairo, Egypt, 2002, p128/1. (2) Ibne Hasham,Abdul-Malik bin Hasham, Seerat ibne Hasham, idara Islamiyat Lahore, p209/1. (3) Haikal, Muhammad Hussain ,Hayat e Muhammad ملسو هيلع هللا ىلص ,maktaba Numania,Lahore, p281. (4) Kurd, Muhammad Ali ,Al-Islam wal-hazarah al-Arbiah, Dar al-kutab-al-ilmiyah, Beirut, p.332 (5) Ibn kasir,Abu al-Fida,Ismail bin Umar bin Kasir,Al Seerat ul Nabviah,Dar ul marif al-

islamiyah,Beirut,1990. P.309-310.

45

political political of the Muslims. For the position first migrated to Ethiopia and then to

Madinah itself, and in the Makkah period, the Ba'athites of the Ahl-e-Yarb are also classified

in the same political policy.(1)

Your migration has far-reaching political implications. Your patience and policy of

reconciliation and gathering your forces at a center and creating conditions for the disbelievers

to move beyond you into aggression, Examples are your own political tactics.

1. Resources in Madina:

As a politician, the practical test of his devout devotion came to Madina to find ways

to secure his God-given insight in the most difficult of circumstances. In Madina you began

the perfect organization of citizenship, in which you became the administrator state. Kadar has

been achieved. You have made wonderful strides towards a strong society and a peaceful

gathering. With your stay in Madina, you took steps that brought your political status to the

fore. The sole motive of all the actions of Allah was that the real government and the rule

belong to Allah. (2)

After that there was another Muslim settlement of the Muslims. There was a judicial

majority of the Muslims in Madina and a strong group of Ansar-ud-Dinah. This is one of the

most important examples of the wisdom of the Prophet (ملسو هيلع هللا ىلص). The society stabilized and

helped it fight against aggression. As a ruler, your thought was unmatched. You, like a new

thought, established at that time, after a visionary and far-sighted, that Arbab's wisdom did not

work as a pretext for the pre-eminent thought of the Prophet (ملسو هيلع هللا ىلص). You have attached this

modern authority, which was established in a Hadith that could not even come to the forefront

of Arabia. (3)

The Prophet (ملسو هيلع هللا ىلص) received considerable satisfaction from Madina. Because the

hypocrites of Madinah were plotting to dissolve the Aus Khazar tribes.(4)Under these

circumstances the treaty does not exist without acknowledging the wisdom of politics and the

importance of politics. Upon arrival, the king is about to become king The lead was given to

the Muslims against all conspiracies of the hypocrites turning uyhud your budget d.(5)

(1) Ibn –e- Sad,Abu Abd ullah Muhammad bin Sad,Al-Tabqat ul Kubra,Dar-e- Saidr,Beirut, p.203-207. (2) Siddiqui ,Yaseen Mazhar, Ahde Nabvi ka Nizam-e-Hukmrani,Idara Thqiq –o- tasnif Islami,Ali garh, p.295. (3) Hayat e Muhammad ملسو هيلع هللا ىلص , p.481. (4) Hayat e Muhammad ملسو هيلع هللا ىلص , p.484. (5) Al Seeratul Nabviah ملسو هيلع هللا ىلص, p. 232/2.

46

2- Medak Madina:

Another important example of the Prophet's political policy is the Covenant Madinah.

In this case, the Prophet (ملسو هيلع هللا ىلص) strengthened Ahalyan Madinah. Now, Muslims and non-

Muslims have been assembled at points to protect the people of Madinah from external threats.

Because it was in dire need of the time that the people of Madinah, whether Muslim or Jewish,

agreed. And their mutual differences should be resolved. And the people of Madinah do not

even dare to invade Madina. By the political tactics of the Prophet (ملسو هيلع هللا ىلص), the conditions of

security for Madinah come to an end. (1)

When the Prophet (ملسو هيلع هللا ىلص) came to Madina, there was no central system in Madinah,

and the following urgent political needs of the Prophet were as follows:

1 - Determine the rights and rights of your local residents

2. The arrangement of the pilgrimage and passage of migrants to Makkah

3. The city's compromise with non-Muslim Arabs and especially Jews

4. Organizing the city's political organization military intervention

5. Revenge of the catastrophic losses suffered by refugees from Quraysh Makkah.(2)

For the same purpose, the Prophet (ملسو هيلع هللا ىلص) made a document a few months after his

arrival in Madinah, for the first time, declaring Madina as a civilian state for the first time, and

managing it.

Through this document, which Dr. Hameedullah calls duty and order, the Prophet

gave the civilian state of Madinah a stable order politics and laid the basis for dealing (ملسو هيلع هللا ىلص)

with external problems.(3)The Prophet (ملسو هيلع هللا ىلص) received the status of an administrator and

politician and ruler, which was your great achievement.

"This is a written agreement that the Prophet Mohammed (ملسو هيلع هللا ىلص) established a formal

human society thirteen hundred years ago, allowing every group and individual of the

participants to the freedom of their faith. The sanctity of human life was established, security

was guaranteed, wealth was arrested and prosecutors pressed on, and this settlement town

(Madina) became a haven of peace for the people living in it. How high was achieved. Where

(1) Al Seeratul Nabviah ملسو هيلع هللا ىلص, p. 148/2. (2) Ahde Nabvi ka Nizame Hukmrani, p.82. (3) Ahde Nabvi ka Nizame Hukmrani, p.82.

47

politics and civilization were dominated and the world was full of corruption, fire was there. I

became a lion and sympathetic to each other. "(1)

It was a historic treaty which, rather than its consequences, was of great independence,

and until such time as the Holy Prophet showed such political wisdom and leadership insight

in bringing about the Quraysh and setting the stage for the sentence. This is an unmatched

masterpiece of the Holy Prophet's politics.(2)

By applying the wisdom of Madinah, the Prophet (ملسو هيلع هللا ىلص) strengthened the foundations

of Islamic politics. In your view, the establishment of a righteous society and the establishment

of a religious government were established. The Qur'an also states the purpose of the Islamic

State:

ره ان الذنی"ك مروا ابلمعروف وھنوا نع المن

اکة وآ ا الز الة وآآت قاموا الص

اہ یف الرض آ ن

(3)مك

"These people, if we give them power in the land, they will establish prayer and pay

zakah, order goodness and prevent evil, and to Allah is the end of everything.

This verse defines the wisdom of Prophet Muhammad's (ملسو هيلع هللا ىلص) politics and the method

of governance. Your government was founded on the basis of religious unity rather than

ascetic Winsley consciousness, which was a unique but wise state. As such, the achievements

of the Prophet (ملسو هيلع هللا ىلص) can be divided into two parts:

1. Internal Affairs

2. Foreign Affairs (4)

Internal Affairs:.

In the affairs of the interior, the Prophet (ملسو هيلع هللا ىلص) paid special attention to peace, stability

and moral training, and the manner in which these matters are regarded is an evidence of

political correctness.

Islam was the most important part of the Prophet's strategy. You established centers of

education in Madinah. Sent trained teachers in different areas. Promoted scholarly religion

and conquered areas Instead of looting and killing there, he kept the principles of peace and

(1) Hayat e Muhammad ملسو هيلع هللا ىلص , p.227, (2) Siddiqui, Naeem ,Mohsane Insaniat,Maktaba Ashrfia multan,1996, p.517. (3) Al-Haj, 22:41. (4) Siddiqui ,Sajid urhman , Islam ka Nizam e Hukoomat(Al Ahkam al sultania),maktaba al Hassan ,Lahore,

p.81.

48

security so that propaganda and propagation could work forward to the mission of Islam. On

the other hand, those who suffered at the place of Ta'if and those who prayed mercy for the

oppressors completed this mission. (1)

After that, the next step was to protect and consolidate the civilian state from internal

disturbances. The wisdom of the treaties was that any person, tribe or group and family who

were Muslim should settle in Madinah, or Madinah, in order to secure the military status quo

as the population grew.(2)

After this the Prophet (ملسو هيلع هللا ىلص) made a political plan to honor the nine Muslims. You kept

them honorable with prophetic insight and explained this principle as follows:

"Those of you who are pledged to bring about the honorable Islam of ignorance will

be honored only if they gain the understanding of the religion of Islam"(3)

An important part of the internal politics of the Prophet was humanity. You followed

the policy of avoiding bloodshed. Even though you fought for defense and for the promotion

of Islam, their nature was different.

"In the ten years of the Prophet's conquest, an area of one million square miles was

conquered, whose population was certainly several hundred thousand. Likewise, there were

victories on an average of about 274 square miles daily in which one enemy was killed

monthly." The principle is that you respect human blood in the sight of the Prophet(ملسو هيلع هللا ىلص).(4)

One of the notable aspects of the Holy Prophet's internal politics was the social fabric

that Madina cleansed from the corrupting and corrupting elements.

There was every kind of religious hell in the works of the Holy Prophet. Your

government and your politics were subjected to religious influences altogether.

The ministry of the Prophet (ملسو هيلع هللا ىلص) was also full of wisdom and government. You also

divided the country and also the ministers. He also selected the officers who were paid the

salaries and accounted for them.

(1) Al Seerat ul Nabviah ملسو هيلع هللا ىلص, p60/2.

(2) Insane e Kamil, p378. (3) Muslim,Abu al-Hussain bin al-Hajaj bin Muslim, Al-Jamai Al-Sahih, Kitabul-Fazail,

Ahya al-Turas,al Arabi,Beirut,1328. p265/7. (4) Siddiqui, Hameed ullah,Dr,Ahde Nabvi min Nizame Hukmrani,Urdu Academy

Sindh,krachi, p.265.

49

The Prophet (ملسو هيلع هللا ىلص) organized the police and as a politician your central government

was the Prophet's Mosque. You meet all the delegates here. The governors and elders are sent

to the mosque from the mosque. Religious matters will be decided. All kinds of political and

religious speeches are held in the mosque.

1.10.2 Foreign Affairs:

As the ruler of the first regime, he arranged for stability in the interior of the Amur

interior. You followed all the ways in which stability was possible. Then you broke the

enemy's power with political tactics. The first thing you should do is that you put economic

pressure on the polytheists as well as build relationships with the allies of Makkah. This

principle of your politics is very effective if you look at the different agreements. From

Quraysh he came to reconciliation. It was the same spirit of Madinah that inspired the foreign

policy of your country.(1)

The main masterpiece of the politics of the Prophet is peace after that. There were two

dangers to the Muslims. You stopped the war from Makkah with a reconciliation that

neutralized them and the trade route was compensated. It was a great victory for the Muslims.

According to the circumstances of the Muslims, the ruling of the politician could be

that one of the two could be reconciled with the enemy and made him friend or ally rather than

the other, that the other should surrender himself and that instead of Khyber from Makkah. It

was said that Makkah was a concession for Muslims.

One of the major principles of the Holy Prophet's foreign policy was to expand his

invitation, and for this, you have two options:

1 - Letters to the angel

2. Management of barriers to communication

At the time the Prophet (ملسو هيلع هللا ىلص) prophesied, there was a tribal system in Hijaz. There

was no concept of centrality. Only the two neighboring kingdoms were Iran and Rome.

Afterwards began writing invitation letters abroad. Your method was to send your letter to an

ambassador and wait for the response from the letter.

In selecting these travelers, the Prophet (ملسو هيلع هللا ىلص) regarded the language as unique and the

language with special qualifications. Used for this. This was because if Islam enters the heart,

(1) Ahde Nabvi min Nizame Hukmrani, p.265.

50

then there will be jihad and payment of zakat. Therefore, the Qur'an taught the important

political paradox of practical politics and gave the ruler the right to discretion. It looks

perfectly on blessings.(1)

One of the greatest masterpieces of your politics is Fateh Makkah, the great result of

your ten-year civil war, which was founded on reconciliation.

The Prophet (ملسو هيلع هللا ىلص) was a great legislator and administrator. He left behind a pattern of

success for all to come. You made the politics of the Qur'an a practical policy, and the

principles of politics that you have established today. You can reach the height of that. Sorry

to those Muslims who are leaving the West looking for profit!

(1) Siddiqui, Muhammad Hameedullah, Dr ,Rasool e Akram ملسو هيلع هللا ىلص ki Syasi zindgi, Urdu Academy Sindh,krachi,

p.89.

51

Chapter 2

2 The Analytical Study of Counseling System in the Reign of

Hazrat Abu- Bakar Siddiue (R.A)

2.1 Introduction of Hazrat Abu-Bakar Siddique (RA)

"AbuBakar changed into born in Makkah in 573 CE to Uthman Abu Quhafa and Salma

Umm alKhair. He’s typically seemed because the fourth person to have popular Islam, after

Hazrat Khadija bint Khuwaylid, Ali ibn Abi Talib, and Zayd ibn Harith. Abu-Bakar turned

into gift at some of battles of Islam, along with the struggle of Badr and the warfare of Uhud;

his function in the early battles of Islam has been the issue of tremendous evaluation by way

of historians." ((1))

"AbuBakar becomes present at the Farewell Pilgrimage, as well as the event of Ghadir

Khumm, in 632 CE. But, shortly after Muhammad died, Abu-Bakar and a few others left the

nonetheless-unburied frame of Muhammad and amassed at an area known as Saqifa. After

lengthy debates that covered violence, Umar ibn Al-Khattab pledged allegiance to Abu-Bakar

at Saqifa, he turned into followed in this by way of others at Saqifa, in addition to a set of

Bedouin tribesmen who had arrived at the scene. Saqifa become later defined by using the

well-known Sunni historian Al-Tabari as 'a scene from the duration of Jahiliya (the pre-Islamic

technology)".((2))

"AbuBakar as a result assumed strength, ruling over the Rashidun Caliphate from 632

to 634 CE. As soon as in power, Abu-Bakar launched the Ridda Wars to quell an endemic of

"apostasy" in diverse lands out of doors Madina. The Ridda Wars, however, have been

accelerated to consist of the usage of pressure in opposition to Muslims who did now not

understand Abu-Bakar’s government, instead of completely specializing in people who had

left Islam. After the conclusion of the Ridda Wars, Abu-Bakar launched campaigns into

Syriaand Persia, but died before their end.[ any other good sized occasion at some point of

Abu-Bakar 's reign become the seizure of the land of Fadak from Fatimah, Muhammad's(ملسو هيلع هللا ىلص)

daughter".((3))

(1)iRizwy,iAliiAsgher,iSayed,iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p154. (2)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),ip208-210/3. (3)iRizwy,iAliiAsgher,iSayed,iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p429.

52

In 634 CE, AbuBakar (RA) fell sick from a sickness and died rapidly thereafter. He

was succeeded via Umar (RA).

"AbuBakar’s full name turned into Abdullah ibn Uthman ibn Aamir ibn Amr ibn Ka'ab

ibn Sa'ad ibn Taym ibn Murrah ibn Ka'ab ibn Lu'ai ibn Ghalib ibn Fihr al-Quraishi".

"In Arabic, "the name Abd Allah way 'servant of Allah'.one in all his early titles,

previous his conversion to Islam, changed into Ateeq, meaning 'stored one'. Muhammad later

restated this name while he stated that Abu-Bakar is the "Ateeq".He became called Al-

Siddique (the trustworthy) by way of Muhammad after he believed him within the event of

Isra and Mi'raj whilst different humans did not, and Ali confirmed that title numerous

times".((1))

"There’s a dispute over his name being Abdullah. Ibn Hajar in Al-Isaabah, as well as

many other assets, narrates from Qasim Ibn Muhammad Ibn Abu-Bakar".

"I requested Aisha the name of Abu-Bakar. She said Abdullah. I stated people are

saying Ateeq. She stated Abu Quhafa had three children, one become Ateeq, second Mu’taq

and 1/3, Utaiq. "All 3 names are comparable and derived from the same root".

"He was reportedly stated in the Quran because the '2d of the 2 within the cave' in

reference to the occasion of hijra, where with Muhammad he concealed inside the fall down

Jabal Thawr from the Makkan celebration that turned into sent after them".((2))

Many Sunni hadiths available about Muhammad comes through Abu-Bakar’s daughter

Aisha. After the demise of Abu-Bakar, her brother Muhammad ibn Abu-Bakar was

emancipated by using Ali. After Muhammad ibn Abu-Bakar turned into killed through the

Umayyad’s, Aisha raised and taught her nephew, Qasim ibn Muhammad ibn Abu-Bakar and

her nephew Urwah ibn Zubayr. He then taught his son, Hisham ibn Urwah, who changed into

the principle trainer of Malik ibn Anas, whose views many Sunni observe.

2.2 Youth of Hazrat Abu-Bakar Siddique (RA)

"Abu-Bakar became born in Makkah some time in 573 CE, to a rich own family in the

Banu Taym tribe of the Quraysh tribal confederacy. Abu-Bakar 's father's call turned into

(1)iAliAsfhani,iAbuiNua'eem,iUsduialiGhabaifiiMa'arifatial-sahaba",ip64,i65. (2)iIbniuliAseer,AbuialiHassaniAliibiniMuhammad,Usdiul-GhabaifiiMarifahialiSahaba,maktbaial-

Islami,Tehran,ip60.

53

Uthman and given the laqab Abu Quhafa, and his mother turned into Salma bint Sakhar who

changed into given the laqab of Umm ul-Khair".

"He spent his early youth like other Arab children of the time, some of the Bedouins

who known as themselves Ahl-i-Ba'eer- the people of the camel, and advanced a particular

fondness for camels. In his early years he performed with the camel calves and goats, and his

love for camels earned him the nickname "Abu-Bakar ", the father of the camel's calf".((1))

"Like other children of the wealthy Makkan service provider families, Abu-Bakar

changed into literate and advanced a fondness for poetry. He used to wait the annual truthful

at Ukaz, and participate in poetical symposia. He had a superb reminiscence and had a good

know-how of the genealogy of the Arab tribes, their testimonies and their politics".((2))

"A story is preserved that when whilst he turned into a child, his father took him to the

Kaaba, and asked him to pray before the idols. His father went away to take care of some other

enterprise, and Abu-Bakar changed into left alone with the idols. Addressing an idol, Abu-

Bakar said 'O my God, i'm in need of lovely garments; bestow them on me'. The idol remained

indifferent. Then he addressed some other idol, pronouncing, 'O God, provide me a few

delicious meals. See that i'm so hungry'. The idol remained bloodless. That exhausted the

staying power of younger AbuBakar. He lifted a stone, and, addressing an idol, said, 'right

here i'm aiming a stone; in case you are a god defend your self'. Abu-Bakar hurled the stone

on the idol and left the Kaaba. Thereafter, he by no means went to the Kaaba to wish to the

idols".((3))

AbuBakar become a skinny man with white skin. Tabari relates (Suyuti additionally

relates the same thru Ibn SA’d al-Baghdadi's report) from Aisha her description of Abu-Bakar:

"He become a person with honest skin, thin, emaciated, with a sparse beard, a slightly

hunched body, and sunken eyes and sticking out brow, and the bases of his arms had been

hairless".

"He remained a hanif until changing to Islam and in no way worshipped idols".((4))

(1)iDrissner,iGeraldi(2016).iIslamiforiNerdsi-i500iQuestionsiandiAnswers.iBerlin:icreatespace.ip.i432۔ (2)iWariandiPeaceiinitheiLawiofiIslamibyiMajidiKhadduri,iTranslatedibyiMuhammadiYaqubiKhaniPublishedi

1951iAhmadiyyahiAnjumaniIshaatiIslam.iOriginalifromitheiUniversityiofiMichigan.iDigitizedi23iOctobe

ri2006۔ (3)iMasoodiuliHassan,HazratiAbuibakriSidique(RA),ipublished,Feroozisons,Lahore,iP2. (4)iIbni–e-iSad,AbuiAbdiullahiMuhammadibiniSad,TabaqatiibniSaad,iDar-e-iSaidr,Beirut,i188/3.

54

2.2.1 Reputation of Islam of Hazrat Abu-Bakar Siddique (R.A)

On his return from a commercial enterprise ride from Yemen, pals knowledgeable him

that in his absence Muhammad had declared himself the Messenger of God and proclaimed a

new religion. Tabari, the most famous Muslim historian, in his Ta'rikh, prices from

Muhammad Bin Sa'advert Bin Abi Waqqas, who stated:

"I asked my father whether or not Abu-Bakar was the primary of the Muslims. He

stated, 'No, more than fifty humans embraced Islam earlier than Abu-Bakar; but he turned into

advanced to us as a Muslim. And Umar ibn Khattab had embraced Islam after 40-5 men and

twenty one girls. As for the most one within the count number of Islam and faith, it was Ali

ibn Abi Talib.((1)) different Sunni and all Shi'a Muslims maintain that the second one man or

woman to publicly take delivery of Muhammed as the messenger of God became Ali ibn Abi

Talib, the primary being Muhammad's wife Khadija".((2))

"Ibn Kathir, in his Al Bidaya Wal Nihayah, disregards the above. He said that the

primary girl to embody Islam turned into Khadijah. Zaid bin Haarithah was the primary freed

slave to include Islam. Ali ibn Abi Talib become the primary baby to embody Islam for he has

now not even reached the age of puberty at that point, whilst Abu-Bakar turned into the

primary free man to embrace Islam".((3))

2.2.2 Existence after accepting Islam of Hazrat Abu-Bakar Siddique (R.A)

"His wife Qutaylah bint Abd-al Uzza did now not receive Islam and he divorced her.

His other spouse, Um Ruman, have become a Muslim. All his children except Abdu'l-Rahman

ibn Abu-Bakar common Islam, and Abu-Bakar separated himself from Abdu'l-Rahman".

"His conversion introduced many humans to Islam. He persuaded his intimate pals to

transform, and provided Islam to different pals in this type of way that many of them

additionally everyday Islam".

"People who transformed to Islam on the insistence of Abu-Bakar have been:((4))

Usman Ibn Affan (who would come to be the 3rd Caliph)"

Al-Zubayr (who performed a component in the Muslim conquest of Egypt)

(1)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),ip60/2. (2)iM.Th.iHoutsmaietal,ifirstiEncyclopaediaiofiIslam,i1936,ip17. (3)iAs-Sallabi,iAliiMuhammad,iDr,iSyedinaiAbuiBakriSiddeeq,iPublished,idarialiSalam,iRiaz,i2007,ip89. (4)iIbn-e-iKasiri,Abuial-fida,IsmailibiniUmaribiniKasir,iAl-Bidayahiwa'an-

Nihayah,Beirut:iComputeriprinterialtjarya,i1356iAH.i26/3.

55

Talha Ibn Ubayd-Allah Abdur Rahman bin Awf (who might stay an crucial a part of

the Rashidun Caliphate)

Sa`d ibn Abi Waqqas (who played a element in the Islamic conquest of Persia)

Abu Ubaidah ibn al-Jarrah (who remained commander in chief of the Rashidun army

in Syria )

Abu Salama (Abdullah bin Abdul Asad)

Khalid ibn Sa`id

Abu Hudhaifah ibn al-Mughirah

"AbuBakar’s popularity proved to be a milestone in Muhammad's project. Slavery was

commonplace in Makkah, and plenty of slaves widespread Islam. Whilst an normal unfastened

guy widespread Islam, despite opposition, he would experience the safety of his tribe. For

slaves, however, there has been no such safety and those they generally skilled persecution.

Abu-Bakar felt compassion for slaves, so he purchased eight (4 guys and 4 girls) and then

freed them, paying forty, 4000 dinar for his or her freedom". (1)

The men have been

Bilal ibn Ribah(R.A)

Abu Fakih(R.A)

Ammar ibn Yasir(R.A)

Abu Fuhayra(R.A)

The women have been:

Lubaynah(R.A)

Al-Nahdiah(R.A)

Umm Ubays(R.A)

Harithah bint al-Muammil(R.A)

"Maximum of the slaves liberated by means of Abu-Bakar had been both ladies or

antique and frail guys. while the daddy of Abu-Bakar requested him why he failed to

unencumber strong and younger slaves, who could be a source of power for him, Abu-Bakar

(1)iTabaqatiibniSaad,ip169,i174/3.

56

answered that he became releasing the slaves for the sake of Allah, and no longer for his very

own sake". (1)

2.2.3 Migration to Madina of Hazrat Abu-Bakar Siddique (R.A)

"In 622, on the invitation of the Muslims of Madina, Muhammad ordered Muslims to

migrate to Madina. The migration commenced in batches. Ali was the remaining to stay in

Makkah, entrusted with responsibility for settling any loans the Muslims had taken out, and

famously slept within the bed of Muhammad while the Quraysh, led by means of Ikrima, tried

to murder Muhammad as he slept. In the meantime, Abu-Bakar accompanied Muhammad to

Madina. Because of the danger posed with the aid of the Quraysh, they did not take the street,

however moved in the opposite direction, taking safe haven in a crumple Jabal Thawr, a few

five miles south of Makkah. `Abdullah ibn Abi Bakr, the son of Abu-Bakar, would pay

attention to the plans and discussions of the Quraysh, and at night time he could carry the

information to the fugitives in the cave. Asma bint Abi Bakr, the daughter of Abu-Bakar,

introduced them food each day. Aamir, a servant of Abu-Bakar, would convey a flock of goats

to the mouth of the cave every night, wherein they were milked. The Quraysh despatched seek

events in all instructions. One celebration got here near the doorway to the cave, but become

unable to peer them. Due to this, Qur'an verse 9:40 became found out. Aisha, Abu SA‘identity

al-Khudri and Abdullah ibn Abbas in decoding this verse stated that Abu-Bakar become the

partner who stayed with Muhammad within the cave".

"After staying on the cave for three days and 3 nights, Abu-Bakar and Muhammad

continue to Madina, staying for some time at Quba, a suburb of Madina". (2)

2.2.4 Existence in Madina of Hazrat Abu-Bakar Siddique (R.A)

"In Madina, Muhammad determined to assemble a mosque. a bit of land become

selected and the charge of the land become paid for by means of Abu-Bakar . The Muslims,

which includes Abu-Bakar, built a mosque named Al-Masjid al-Nabawi on the web page. Abu-

Bakar turned into paired with Khaarij ah bin Zaid Ansari (who changed into from Madina) as

a brother in religion. Abu-Bakar’s dating with Khaarijah turned into most cordial, which

turned into in addition bolstered while Abu-Bakar married Habiba, a daughter of Khaarijah".

(1)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),pi426/3. (2)iIslamiciCultureibyitheiIslamiciCulturaliBoardiPublishedi1927,p11.

57

"Khaarijah bin Zaid Ansari lived at Sunh, a suburb of Madina, and Abu-Bakar

additionally settled there. After Abu-Bakar’s family arrived in Madina, he bought some other

residence close to Muhammad's".((1))

"The climate of Makkah became dry, but the climate of Madina turned into damp and,

because of this, maximum of them fell unwell on arrival. Abu-Bakar contracted a fever for

several days, at some point of which period he became attended to by Khaarijah and his family.

In Makkah, Abu-Bakar became a wholesale dealer in cloth and he began the identical

commercial enterprise in Madina. He opened his new keep at Sunh, and from there fabric

become supplied to the market at Madina. Soon his commercial enterprise flourished. Early

in 623, Abu-Bakar 's daughter Aisha, who turned into already engaged to Muhammad,

changed into exceeded over to Muhammad in a simple marriage ceremony, in addition

strengthening relations among Abu-Bakar and Muhammad".((2))

2.2.5 Participation in Ghazwat of Hazrat Abu-Bakar Siddique (R.A)

War of Badr

In 624 Abu-Bakar changed into involved inside the first battle between the Muslims

and the Quraysh of Makkah, known as the war of Badr, but did not combat, alternatively

performing as one of the guards of Muhammad's tent.

Conflict of Uhud

"In 625, AbuBakar participated within the warfare of Uhud. After the fighting started,

the tide of the struggle grew to become at the start within the Muslims' want, in large element

because of the moves of Ali ibn Abi Talib, Hamza ibn Abdul Muttalib, and Abu Dujana.

However, occasions led to the Muslims losing the warfare: the demise of Hamza and a few of

the rank-and-document contributors of the Muslim navy abandoning their positions. Many of

the ones Muslims assumed that they'd already won the war, so in a try to gather booty from

their attackers, they left their positions, in opposition to the orders of Muhammad. The

Muslims' opponents, the navy of Abu Sufyan, took gain of this to assault the Muslims' army.

Within the resulting confusion, in which many Muslim lives had been lost, a man named

Mus‘ab ibn 'Umair was killed. whilst he died (even though a few reviews say that it was as a

substitute while Husayl ibn Jabir died), a name was raised that Muhammad had died (which

(1)iHazratiAbuiBakr,itheiFirstiCaliphiofiIslam,i,p67. (2)iTabqatiibni-Saadi,p62.

58

he had now not), and this also led to a number of the Muslims fleeing the battlefield; best a

small range of Muslims, which include Ali and Abu Dujana, stayed to defend Muhammad. It

has been stated in a couple of reports that Abu-Bakar and Umar were a few of the Muslims

who fled after they have been not imagined to".((1))

Warfare of the ditch

"In 627 he participated inside the war of the trench and additionally in the Invasion of

Banu Qurayza. Within the warfare of the ditch, Muhammad divided the trench into some of

sectors and a contingent turned into published to defend every quarter. This kind of contingents

become beneath the command of Abu-Bakar. The enemy made common attacks in a try to go

the ditch, all of which had been repulsed. Abu-Bakar showed notable braveness in guarding

the belt of the ditch in his region. To commemorate this occasion a mosque, later referred to

as 'Masjid-i-Siddique', turned into built on the web page in which Abu-Bakar had heroically

repulsed the charges of the enemy. In 628 he witnessed the Treaty of Hudaybiyyah".((2))

Warfare of Khaybar

"AbuBakar took component within the battle of Khaybar. Khaybar had 8 fortresses,

the most powerful and most properly-guarded of which changed into known as Al-Qamus.

Muhammad despatched Abu-Bakar with a set of warriors to attempt to take it, but they were

not able to accomplish that. Muhammad also sent Umar with a set of warriors, however Umar

couldn't conquer Al-Qamus both. a few different Muslims also attempted to seize the citadel,

but they had been unsuccessful as nicely. Eventually, Muhammad despatched Ali, who

defeated the enemy chief, Marhab".((3))

Military campaigns all through final years of Muhammad

"In 629 Muhammad sent 'Amr ibn al-'As to Zaat-ul-Sallasal, observed by means of

Abu Ubaidah ibn al-Jarrah in reaction to a name for reinforcements. Abu-Bakar and Umar

commanded an army underneath al-Jarrah, and that they attacked and defeated the enemy".((4))

In 630, while the Muslims conquered Makkah, AbuBakar become a part of the navy.

Before the conquest of Makkah his father Uthman Abu Quhafa converted to Islam.

(1)iRazwy,iSayediAliiAsgher.iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p153. (2)iTabqatiibni-Saad,p62. (3)iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p192. (4)iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p193.

59

Battles of Hunayn and Ta'if

"In 630, the Muslim army became ambushed by archers from the local tribes as it

surpassed through the valley of Hunayn, some 11 miles northeast of Makkah. Taken unaware,

the development guard of the Muslim army fled in panic. There has been big confusion, and

the camels, horses and guys bumped into each other in a try to be searching for cover.

Muhammad, but, stood firm. Only 9 companions remained around him, together with Abu-

Bakar. Below Muhammad's guidance, Abbas shouted on the top of his voice, "O Muslims,

come to the Prophet of Allah". The call became heard with the aid of the Muslim infantrymen

and that they collected beside Muhammad. When the Muslims had collected in enough

quantity, Muhammad ordered a rate towards the enemy. Within the hand-to-hand combat that

followed the tribes have been routed and that they fled to Autas".

"Muhammad posted a contingent to shield the Hunayn bypass and led the principle

army to Autas. Inside the confrontation at Autas the tribes couldn't withstand the Muslim

onslaught. Believing persevered resistance useless, the tribes broke camp and retired to Ta'if".

"AbuBakar was commissioned with the aid of Muhammad to lead the assault against

Ta'if. The tribes shut themselves inside the fort and refused to come out within the open. The

Muslims hired catapults, however without tangible result. The Muslims attempted to apply a

tested formation, wherein a collection of soldiers shielded by way of a cowl of cowhide

superior to set hearth to the gate. However, the enemy threw red hot scraps of iron at the tested,

rendering it useless".

"The siege dragged on for 2 weeks, and nonetheless there was no sign of weak point

inside the fortress. Muhammad held a council of conflict. Abu-Bakar cautioned that the siege

might be raised and that God could Himself make arrangements for the autumn of the fortress.

The recommendation was normal, and in February 630, the siege of Ta'if became raised and

the Muslim navy returned to Makkah. Some day’s later Malik bin Auf, the commander, came

to Makkah and have become a Muslim. For that reason the prediction of Abu-Bakar became

fulfilled, and God Himself arranged for the surrender of Ta'if".((1))

2.2.6 Hazrat Abu-Bakar (R.A) as Amir-ul-Hajj

"In 631 ad, Muhammad sent from Madina a delegation of 3 hundred Muslims to

perform the Hajj according to the new Islamic manner. AbuBakar was appointed because the

(1)iHazratiAbuiBakr,itheiFirstiCaliphiofiIslam,ip46.

60

leader of the delegation. The day after AbuBakar and his party had left for the Hajj,

Muhammad acquired a brand new revelation: Surah Tawbah, the 9th bankruptcy of the Qur'an.

It is related that after this revelation got here, a person advised to Muhammad (ملسو هيلع هللا ىلص) that he

must send information of it to AbuBakar. Muhammad said that most effective a person of his

residence ought to proclaim the revelation".((1))

Muhammad (ملسو هيلع هللا ىلص) summoned Ali, and asked him to proclaim a portion of Surah

Tawbah to the human beings on the day of sacrifice when they assembled at Mina. Ali went

forth on Muhammad's slit-eared camel, and overtook Abu-Bakar .when Ali joined the birthday

party, Abu-Bakar wanted to realize whether or not he had come to present orders or to convey

them. Ali said that he had not come to update Abu-Bakar as Amir-ul-Hajj, and that his handiest

challenge become to convey a unique message to the humans on behalf of Muhammad.

At Makkah, AbuBakar presided on the Hajj rite, and Ali study the proclamation on

behalf of Muhammad. The main points of the proclamation were:

1. Henceforward the non-Muslims have been now not to be allowed to go to the Kaaba

or perform the pilgrimage.

2. No one must circumambulate the Kaaba naked.

3. Polytheism changed into not to be tolerated. Wherein the Muslims had any

settlement with the polytheists such agreements would be honoured for the stipulated intervals.

Where there were no agreements a grace length of 4 months was provided and thereafter no

sector became to take delivery of to the polytheists.

From the day this proclamation turned into made a brand new technology dawned, and

Islam alone became to be ideal in Arabia.

2.2.7 Navy campaigns as commander of Hazrat Abu-Bakar Siddique (R.A)

"Hazrat Abu-Bakar (R.A) also led one army marketing campaign as commander,

called the expedition of Abu-Bakar As-Siddique, which took place in Nejd, in July 628 (3rd

Month 7AH in the Islamic calendar). Abu-Bakar led a huge platoon in Nejd on the order of

Muhammad. Many had been killed and taken prisoner. The Sunni Hadith series Sunan Abu

Dawud mentions the event".((2))

(1)iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p255. (2)iAtlasiAl-sīrahiAl-Nabawīyah".Darussalam.1iJanuaryi2004,p14.

61

2.3 Shura system in the reign of Abu Bakar (R.A)

And after knowing the Prophet's blessings, let us also examine the interaction of the

Caliph Rashidin, as a Muslim considers the same period following the Prophet's time as

Masood, and this is the case with the Qur'an and Hadith. The interpretation of the teachings

that the audience understood before and the importance that your direct interpreters gave to

the process of rehearsal and the interpretation of the book Allah and the guidance of his body

can only be credible if it is in some way If given importance, La Mahalla would consider it a

viable method of religion, a process which he did not consider to be realistic and noble. In

religion, its importance will be seen as individual. In this light, the system of the Shura will

also have to be studied.

"Memon bin Mehran says that when Abu Bakr Siddique (may Allah be pleased with

him) had tried several cases, you would first find his solution in the Book of Allah. If he found

a solution there, he would have decided accordingly. If you did not know any Sunnah in this

matter, you would have decided accordingly. If you did not know any guidance in this regard,

then you would say to the Companions that the problem has arisen. Do you know that God is

in this regard? Is there any decision of the Messenger of Allah? Sometimes a Sunnah of a

Prophet of a Companion, the Prophet (peace be upon him) used to declare that he would gladly

say, "Thank God we have Until now, there are those who remember the Sunnah of the

Messenger of Allah, but if you did not know any Sunnah in this way, then you would gather

the representatives of the people and their constituents and consult them and decide on their

unanimous opinion, Hadhrat Umar (RA) had the same attitude, when Hazrat Umar (RA) did

not find a solution to the problem in the Book and the Sunnah, he would have asked the

companions of Abu Bakr Siddique (may Allah be pleased with him) if Hazrat Abu Bakr

Siddique. Had the decision of Allah Almighty been found, then they would have decided

accordingly, otherwise they would have gathered their knowledge and consulted with them

and when the scholars agreed on a conclusion. And you would decide accordingly". (1)

2.3.1 Hazrat Abu Bakr Siddique's (R.A) Musheer

These chiefs and the people of the Ummah were determined and specific people whom

the people were familiar with, it was not that the caliph could summon whom he wished and

consult him and make a wise decision. Allama Rashid Raza Misri writes:

1 Ali Abdu l Razzaq,Shekh,Islam aur Usool e Hukoomat,Bazm e Iqbal,Lahore,1995,p.251

62

"The Caliph Rashidin and his Adel Judge were aware of the chiefs of the nation,

intellectuals and intellectuals, and knew that they were" avalalamurs, just that they could be

summoned when needed". (1)

History has somewhat preserved the names of the aristocrats and patriarchs on whom

we can determine their political position by taking a close look:

Qasim says:

"Hadrat Abu Bakr Siddique (R.A) presented an important matter in which he would

need advice from the Ahurad and Arbab jurisprudence, then invite the emigrants and the select

people of Ansar, including".

Hazrat Umar (R.A)

Hazrat Usman (R.A)

Hazrat Ali (R.A)

Hazrat Abdul Rahman (R.A)

People like Bin Auf,

Hazrat Ma'az Bin Jabal (R.A)

Hazrat Abi Bin Ka’b (R.A)

Hazrat Zaid Bin Sabit (RA)

Also joined.

"These were the people who, during the time of Hazrat Abu Bakr Siddique, were

considered to be the source of enlightenment in various problems".(2)

2.3.2 Choice of Hazrat Abu Bakr (R.A)

After the death of the Holy Prophet, the Ansar-e-Madinah believed in its religious

services and sacrifices that we should be the Caliphs, and this idea was natural because the

only people who lead a living movement are those who lead their cadres. Those who believe

in movement own a high place.

1 Ansri,Jalal udin Umar,Islam ka Nizam e Shura,Maktbah Tameer Insaniyat,Lahore,p.111 2 . Islam ka Nizam e Shura,p.113

63

Naturally, the eyes of the Ansar rose to the head of his chief Saad ibn Wuda, and they

agreed to pledge allegiance to him, in the meantime, he was reported to the representatives of

the refugees, including Hazrat Abu Bakr. Almighty Allah, Hazrat Umar (RA) and Hazrat Abu

Ubaidah (RA) have a prominent place immediately after this Ummah reached Saqifah Bani

Sa'ada (where Ansar Saad ibn Ubaadah was pledged to pledge allegiance). He explained the

political situation of the country to Ansar.

These are just a few of the speeches that Abu Bakr addressed by Ansar on this

occasion:

"Whatever you mention of your goodness, of course you deserve it, but the Arabs are

not aware of anyone else's leadership except the Quraysh, so they cannot be satisfied with the

leadership of another tribe."

After this, you presented the name of Hazrat Umar (RA) and Abu Ubaidah (RA).

The speech of Hazrat Abu Bakr (RA) opened the eyes of the companions of the Ansar

and they began to greet Abu Bakr. Therefore, the famous companion of the group, Hazrat Zaid

ibn Thabit, said:

Don't you know that the Prophet was one of the refugees, so the Arabs can be satisfied

with the leadership of the refugees, so the caliph must be a refugee? Just as we have been

supportive of the Holy Prophet before today, so will the caliphate of the Prophet be.

On this occasion Hazrat Umar mentioned about the virtues of Allah Almighty and your

religious honor and said:

"This is the person whom the Prophet (peace be upon him) had forwarded to lead an

important thing, such as prayer. So, does any of you wish that the Prophet (peace be upon him)

had preceded him?"(1)

After this you also consulted Hazrat Uthman (may Allah be pleased with him). Hazrat

Usman (RA) fully endorsed the choice of Hazrat Abu Bakr. Hazrat Abu Bakr (RA) also

consulted with the two elders, as well as Saeed ibn Zaid (may Allah be pleased with him),

Asid ibn Hazir (may Allah be pleased with him) and other refugees and Ansar.

Despite all these aspects, Abu Bakr did not impose his opinion on the people by force

and authority, but after the people's support gave it a final and definitive form. Addressing:

1 Islam ka Nizam e Shura,p.112

64

As you can see, the judgment of Allah has come to me. After that, you need a person

who is the protector and guardian of your affairs and will lead you in prayer and confront your

enemy. And if you wish, you can choose the Caliph with whom you wish, and if you wish, I

will try to appoint a Caliph, but I will not be lacking in this simple cause. " ۔

After this, the eyes of Hazrat Abu Bakr (RA) with his eyes became shaky and all the

people were crying with you.

"You are better and more aware of us, so please choose the Caliph according to your

predecessors." Abu Bakr said, "Well then I will consider this matter. I will appoint a caliph.

That is why no one opposed your appointment, Abdullah ibn Abbas said, "Two people

did not disagree about your caliphate".(1)

2.4 Islamic Emirate in the Reign of Hazrat Abu Bakar (R.A)

No affiliation with the Islamic State is needed. Other systems are of particular

importance to the government in one aspect of life. Others escape the path of reform. While

Islam is a comprehensive code of conduct which provides concrete principles and regulations

in all walks of life. Instead of a modern, welfare, social republic or socialist kind of adoption,

the "Islamic Emirate" should be favored.

2.4.1 Definition of the Islamic Emirate

In such a state, the practical provisions of the Qur'an and Sunnah are legally

enforceable; all decisions of the government are in accordance with the Qur'an and Sunnah.

2.4.2 Purpose of the Islamic Emirate

"To create collective conditions within the state in which human beings can live more

and more spiritually and collectively according to the law of God, the law of nature, and form

a Ummah which is a universal principle of justice and justice. Be a leader”.

So that every citizen of the Islamic Emirate is at risk of honor, life and property.

Meeting the needs of daily living with food, housing and clothing does not make it difficult.

All have the same opportunities, regardless of education and employment. The same applies

to the rich, the poor and the rulers.(2)

1 Islam ka Nizam e Shura,p.113 2 Janjooa,Ata Muhammad,Jamhoriyat o Shuraiyat,Nashir Raja Muhammad Irshad,Lahore,p.359

65

2.4.3 Valor principles derived of Hazrat Abu-Bakar Siddique (R.A) system of

government

The system of Islam is the Government Shurai. Allah has described this attribute of

Muslims in the Holy Qur'an (Wahram Shorah Benham) (Al-Shorriah: 38) "And they decide

their affairs by mutual consultation". Qualities: Let your rich know the reasoning of the Book

and the Sunnah. To which he did not notice. The structure of the Shura system remained the

same until the Caliphate of Islamia. But later the conspiracy of the people of the West ended

the Shurai system in Islamic states. In place of which the legislative institutions were

established. Their members are not required by the religious standard, nor are the requirements

of worldly education, which only reach the regional council and the National Assembly on the

basis of a majority of the majority, and legislate on the basis of a majority of the votes. Whereas

in Islam, no one has the authority to legislate.

The selection of a local council is based on the village or city council. The main office

is in the mosque. The rich man of the Shura deserves leadership and leadership in religious

and world affairs. Other members of the council are also prayerful, trustworthy, and educated.

They have a lot of passion for national service. They should not be less than forty years of age.

The family should have confidence in their qualities.

The local council must be fully authorized to perform the duty of the well-known Nahi-

ul-Munkar, whose report is to be prosecuted. The Council shall have a record of the

educational, social, social, moral and economic conditions of its constituency. The preliminary

report of the Council should be valid for all types of verification. The importance of the Shura's

decision in mutual disputes is of paramount importance.

After starting in the village, the Shurai system should be established within the limits

of the regional peace (police station). Then the Shurai system should be organized from the

district level to the central level of the Islamic Emirate.

In Islamia, eligibility is taken into account rather than counting votes for the assembly.

Qualification is a well-known item in society. Different segments of society are distinguished

by their own ability. For the guidance of the Muslims of the Islamic State and to resolve the

important and critical issues at the national level, a meeting of the Council should be found:

1. The Council of the Islamic Emirate must be Muslim regardless of their area.

2. Be aware of the Qur'an and the Qur'an so that it is the Queen of the texts according

66

to the present circumstances.

3. Sunnah must be effective and pious. Able to carry out the duties of communicating.

4. Ability to carry out national and national responsibilities.

5. Not less than forty years of age.

6. Be physically healthy mentally.

7. Have special skills in any area of life other than the aforementioned attributes. For

example, science, politics, economics, medicine, economics, military skills, engineer training,

industry, education, law and agriculture etc. The list of persons with these qualities should be

prepared in excess of the number of district councils across the state.(1)

The Board of Selectmen of the Majlis-e-Shura consisting of experts from the pious and

theologians. These select boards select members of a specific council through qualification-

based interviews and research.

2.4.4 Precautions of Majlis e Shura of Hazrat Abu-Bakar (RA) government

system

1. The request of the gentlemen seeking office should not be considered.

2. The selection board should refrain from the selection of any of its relatives.

3. No government grant of any kind should be given to the members of the Shura in

the guise of the construction work of Rafah, because it is included in the duties of the

Permanent Government Administration.

4. A meeting of the Shura should be held in the main capital mosque of the opposition

to discuss the government's affairs.

5. The selection of a fixed number from a particular area is not necessary, because

Islam does not value geographical boundaries.(2)

2.4.5 Duties of the Majlis e Shura of Hazrat Abu-Bakar (RA) government system

1. "In cases where the Book and Sunnah are present, the Shura may, although there is

no amendment, set out the rules and regulations necessary for its implementation."

1 Jamhoriyat o Shuraiyat,p.361 2 Al Salabi,Ali Muhammad ,Dr,Syedina Abu Bakar (R.A),Dar ul Salam,Riaz,Saudi Arab,1435,p.317

67

2. Among the provisions in which multiple interpretations of the rules of the Book and

Sunnah are possible, legalize the interpretation which is closest to the Book and Sunnah.

3. In cases where there is no ruling, it is necessary to make new laws according to the

nature of Islam or to adopt one of the existing jurisprudential laws.

4. In cases where there is absolutely no principle guidance, the Shura may make

appropriate rules, provided that they do not conflict with any Shariah order.

5. If the constitution of the Islamic State contradicts Islam, then the Council of the

Shura should compile this constitution in light of the Book and the Sunnah.(1)

2.4.6 Capability of Ameer of Hazrat Abu-Bakar (RA) government system

In addition to the justice of the Central Council, there should be ingenuity so that the

political and administrative affairs of the country can run smoothly. The Worldly Wave has a

full sense of accountability. There are qualities of bravery and courage to protect the country

and to fight the enemies. Keeping a close watch on the current and modern world politics so

that Islam can control the secret conspiracies of the enemy elements.

2.4.7 Selection of Ameer of Hazrat Abu-Bakar (RA) government system

If one of the Islamic states is rich with the above attributes. And if the rich has

established the upper hand of the Qur'an and Sunnah in his state boundaries, then he can

appoint one of the Majlis-e-Shura in his life as a guardian or deputy amir. First, the Council

can select the rich from mutual consultation. If a country is rich and endangered, then any

movement or party in that state will bring an Islamic revolution. The rich of this party should

be recognized as the rich of the state. He should select the members of the Shura, on the advice

of prominent members of his party.(2)

2.4.8 Term Service of Ameer of Hazrat Abu-Bakar (RA) government system

In other systems, the government and other members are elected for a limited period.

In this way the country is subjected to political instability and economic turmoil due to

repeated government changes. While in the Islamic system, the appointment of rich and shura

members is refreshing. Khalifa Rashidan 3's latest service is the flame path for us.

1 Syedina Abu Bakar (R.A),p.319 2 Jamhoriyat o Shuraiyat,p.363

68

2.4.9 Reasons for the abolition of the Ameer of Hazrat Abu-Bakar (RA)

government system

When there are three types of variation:

1. The wishes are overwhelmed with self-restraint and the Shari'ah commits the

Shariah and it should be proved by the Shariah court.

2. Otherwise the misconduct is credible. This means that they should adopt a belief

that is contrary to the truth.

3. If the wishes of the rich and the members of the council are answered. Medical

Board to confirm.(1)

Accountability Board: - Record of all types of property should be obtained before the

speech in the higher positions, then after the discharge of responsibilities, their property should

be accounted for in case of extraordinary increase.

2.4.10 Department of Education of Hazrat Abu-Bakar (RA) government system

In addition to Islamic education and purification of the people of speech, in-house

training should be made compulsory. Wherever their abilities and skills increase, their role

and character will be reflected. Hazrat Umar (RA) should teach everyone special education

and skills in this field before starting any work.

2.4.11 Law of the Islamic Emirate of Hazrat Abu-Bakar (RA) government system

The Book of the Islamic Emirate is Allah and the law is the Sunnah of the Imam of the

Universe. By making the Majlis-Shura Book and Sunnah, the companions of the Companions

and the Muhiths may come to know about the issues arising in the light of the views of the

Ayatollahs, but every learned Muslim should have the right to make an informed decision.

Could challenge the Shariah court in the Supreme Court whether they were not against the

Book and Sunnah.

1 Jamhoriyat o Shuraiyat,p.363

69

2.4.12 The quality of the decision in the Majlis Shura of Hazrat Abu-Bakar (RA)

government system

In Islam, the Majlis-i-Shura is not a dictator, but an argument and an opinion. Imam

Ibn Taymah writes:

"If a member of the Shura makes a clear argument about the issue of the Book and

Sunnah and the consensus, then even if the large gathering is one-sided and there is a great

earthquake risk, it should not be brought to fruition. If there is a disagreement on the basis of

the arguments, then the rich council should decide on the opinion which is more closely related

to the book and the Sunnah. ” (Politics of Shari'ah Revolutionary Khilafah and Democracy)(1)

2.4.13 Shorai Ijtehad of Hazrat Abu-Bakar (RA) government system

The most widely accepted jurisprudence in the Islamic world is the Hanafi

jurisprudence. One of the other reasons for this is the method of Imam Abu Hanifah's Shura

ijtihad. In this way, the practitioners of different capacities in the Ijtihad discuss each aspect

of a problem, thereby minimizing the possibility of error. It is a fact that when individuals with

different attitudes and tendencies debate an issue, the decision is made on a balanced and

moderate point of view, and in a practical life, self-respect is automatically accepted. This is

probably why Imam Shafi'i's teacher, Imam Waqi'ah bin Al-Jarrah, used to say about Imam

Abu Hanifa's decisions:

"How can Imam Abu Hanifah (in the unitary work) make mistakes, while in his

conjecture there were people like Abu Yusuf, Zafar and Muhammad. The sons of Yahya bin

Zayed, Hafs ibn Ghiyas and Ali, Haban and Mundal, as well as security and expert Hadiths

were partners, and Arabic experts like Qasim ibn Ma'an, ie Ibn 'Abd al-Rahman ibn Abd Allah

ibn Masood and Dawood ibn Naseer Tay and Fazil ibn Aiyaz. There were gentlemen who

were there. The person who has such a person cannot make a mistake, because if they made a

mistake, they would surely turn him back to the truth. "(2)

Shura ijtihad in pagan companions and subjects

1 Ibn Shabbah,Abu Zaid Umar al-Numeri,Tarikh al-Madinah,(Research Mamood Ahmed al-

Madinah,1393,A.H),p.317 2 Dihlvi,Shah wali ullah,Imam,Izalat ul Khafa an Khelafat el Khulafa,Qademi Kutub

Khana,Karachi,P.300

70

Before discussing Imam Abu Hanifa's Shura-style Ijtihad, it seems necessary to briefly

mention the views that have been found in the Hadiths and the Companions about Ijtihad.

Hazrat Memon bin Mehran states regarding Abu Bakr and 'Umar that whenever there

was a contradictory matter in which the Qur'an and the Sunnah had no explanation, you would

issue it with the Suggestion of the jurist.

This method of Shaykhin is in line with Ijtehad Rasulullah's statement that when

Hazrat Ali asked that if he did not find a clear text in the book and the Sunnah, then what

should we do?

"Consult with experts and worshipers, and do not accept individual opinions.”(1)

In another tradition, in reply to the question of Abdullah bin Abbas, he said:

"Defer the affairs of the (non-denominational) to the council of worshiping believers

and do not make any decision on individual opinions.”

The Shaykhin's conduct was also closely followed by the Quranic revelations of

Wisdom and Wamer as well as Shuram Benham.

Hazrat Abu Bakr's routine is stated in these words:

"They gathered together the noble people and their best people and asked for their

Suggestion. When agreeing with an opinion from a discussion, they would decide

accordingly.”

In "Kunz-ul-Aal", it is also narrated that he has:

There are many traditions in the Sahitya that regular Umrah meetings were held with

Hazrat Umar, and after a full discussion, if any unanimous decision was reached, it would be

enforced, as discussed in the matter of wealth. Hazrat Umar (RA) advised his governors to

follow the same procedure. On one occasion Hazrat Shariah said: There is no need to ask

anyone about the ruling in the Quran. But for an order which is not clear, then to look at the

hadeeth, if it does not even have any explanation for it, then consider the matter and consult

the learned people. One tradition is to consult the scholars on it.

Allama Aljuni states that the Companions used to conduct research on common

decisions, fatwas and events. So in any case, if the Qur'an is not clear, then they would turn to

(1) . " Al Salabi,Ali Muhammad ,Dr,Syedina Abu Bakar (R.A),Dar ul Salam,Riaz,Saudi Arab,1435,P.98

71

the Sunnah and if there was no solution in the Sunnah, they would have recited it and

consulted. They followed the same procedure and after that, the citizens followed.

The same method was followed by Hazrat Umar bin Abdulaziz. It is reported that when

he became governor of Madinah, he invited ten prominent jurists in the house of Marwan,

including Arawah bin Zubair, Abdullah bin Utba, Abu Bakr bin Abdul Rahman, Abu Bakr bin

Sulaiman, Sulaiman bin Yassar, Qasim bin Mohammed, Salim bin Abdullah bin Omar,

Abdullah bin Abdullah bin Omar, Abdullah bin Amir and Foreigner bin Zayed. On their

gathering, he said: "For the work which I have given to you, you will be the servant of Allah

and you will be counted among the helpers of the truth." My intention is not to make any

decisions without people's opinion and Suggestion. "(1)

In Andalusia, the Umayyad Qazi al-Qa'ida al-Yahya bin Yahya al-Basti also formed a

council to discuss jurisprudence, with members sometimes up to sixteen.

Imam Abu Hanifa's Interpretation of Islam

Due to the collapse of the Caliphate Ali Minhaj-ul-Nabaw, the rulers were unable to

establish a system of Shari'ah for the study of Shariah problems.

I decided to take my personal opinion on the issues. And his followers and followers

followed this Shariah order by trusting him because of his knowledge and ability. In these

circumstances, Imam Abu Hanifa formally established a collective Shurai system for the

investigation of Shariah problems in his constituency. After the establishment of the Caliphate

Abbasia, Imam Abu Hanifa came to his hometown of Kufa from Hijaz and set up a council of

law for the establishment of the Shari'ah Islamic rule under the rule of which he was himself.

Your biographer, Moufiq, writes:

Then Imam Abu Hanifah consulted his school on mutual consultation. The members

did not associate the edit with the council's separate opinion. ''(2)

Here is how the jurisprudential issues are discussed and decided:

"He used to present a problem in this assembly. Reversing people's thoughts and

information, listening to them and describing the knowledge they had themselves. Discuss

1 Hakim Mohammad Said (ed.), The Islamic Concept of State (Karachi,Hamdard Foundation Press,

1983), p. 76-84 2 Izalat ul Khafa an Khelafat el Khulafa, P.304

72

with the members of the House which lasts for months or even longer, until one aspect of the

problem is fixed and the problem is fixed. ''

In reference to Hazrat Abdullah bin Mubarak (RA), Muftiq has quoted that if a jurist

had come up for discussion in this meeting, then for three days, the members of the council

were focused on this issue. The famous Hadith Suleiman Emash has painted a very good

illustration of the methodology and method of the assembly, saying: Whenever a problem was

presented to this assembly, the members would circulate the issue. (That is, all turn their own

arguments) Finally make it very clear and clear.

At this meeting, everyone had the freedom to present his opinion and his argument

with full freedom. Abu Solaiman Jojjani narrates an incident in which one of the youth was

present at Imam Sahib's meeting when a young man asked Hazrat Imam. You answered it.

Upon hearing the answer, the young man boldly addressed the Imam and said: You have made

a mistake. I was surprised to see this conversation and told the assembly that it was surprising

that you did not respect your teacher. Immediately in response to this the Imam said: You

leave these people, I myself have made them accustomed to talk like this. On the other hand,

it is also justified that when Imam Abu Hanifah started speaking at the assembly, everyone

was quiet. It used to be that no one was present in the assembly. Although jihadists were

present at the meeting, Imam Muhammad himself mentioned that it was the custom of Imam

Abu Haneefah to have discussions with the Talmudas. The Talmudists would sometimes

accept Imam Sahib's words and sometimes give their opinions and arguments against Imam

Sahib's arguments and opinions.

Abdullah ibn Nimir has outlined the following:

Imam Abu Hanifah used to sit around him when he came to the assembly. Among them

were Qasim Bin Maan, Aafia Bin Yazid, Dawood Tai, Zafar Bin Hazel and so on. After that,

a problem was mentioned, the first Imam Sahibs would discuss the matter in their own

information and openly discuss it, and even their voices were raised. When things went awry

and all aspects came to an end, Imam Sahib finally started his speech. By the time Imam

Sahib's speech started, everyone would be quiet and he would not say anything until the Imam

made his speech. '' (1)

1 Ibn Shabbah,Abu Zaid Umar al-Numeri,Tarikh al-Madinah,(Research Mamood Ahmed al-

Madinah,1393,A.H) ,p.415

73

Imam Abu Hanifah used to say that at the time of discussion, the Quranic verses and

humanitarian practices were repeated in his language, ie the participants of the meeting would

be understood as such. That we are currently in the search for goodwill. As a result, you often

say about your personal problems: "Ah! That is, the best part of the problem is where we were

on the bus. According to the tradition of the jurisprudential rules which have been set forth

after Imam Abu Hanifa's meeting, likewise free debate, debate and arguments, the number is

five million. And there are words of a tradition of disgrace that over a thousand issues were

settled in this assembly. Out of these Thirty Thousand Provisions, only thirty-eight thousand

issues were related to worship and the remaining thirty-five Thousand Provisions were related

to matters.

2.4.14 Attributes Mujtahid

Ijtehad is the name of the most striving to find the Shariah ruling in any matter in terms

of its terminological meaning. The first condition in which the scholars have declared it

necessary for the Mujtahid is that they should be familiar with the literary and the Quranic

interpretations and verses of the Quran; Specific, absolute, and causal in nature. The second

condition is that he receives full knowledge of the Sunnah. Accompanying the hadeeth, the

hadith, the terminology and the art of al-ma'jal. Third, he should know about problems that

are already agreed upon. Fourth Arabic language and literature must know all the details and

details. Fifth, you know the principles of jurisprudence. Know what the arguments and their

modalities are, and what are the reasons for priority when arguing, as well as the conditions

for cancellation and cancellation. Similarly, be aware of speculation, its terms, its members

and the types and know the rules and regulations on which the mujtahid rules the Shariah.

Regarding the above terms, some scholars believe that in the present period all these

attributes exist within a single person. It is true that within the Mujtahid absolute it is necessary

to have all the attributes on which it can unite on the basis of the principles set by it only by

observing the rules of the Musalman, but such competence is useful at all times.(1)

The existence of the Mujtahid is now rare, but other Mujtahids have been found in

every age. That is why democratic scholars have also discussed another aspect of the topic of

Ijtihad, that is, Ijtihad can be a part and partial. That is, reaching an Ijtihad in one of the fields

of art or knowledge. Because the terms of the partial Ijtihad are convenient and convenient, as

1 Development of Usul-al-Fiqh,p.217

74

it is sufficient for the Ijtihad to be aware of the relevant issue, the ignorance of the irrelevant

issues does not affect its competence.

According to Imam Razi, if a person attains perfection in the sciences subject to Ijtihad,

then this is his superior form, but if he fulfills the conditions of Ijtihad in a particular art or

problem, then Ijtihad will be valid for him. Although some scholars disagree on this point.

The need for a noisy gathering in contemporary

Given the stringent conditions for Mujtahid and the potential for partial Ijtihad, a viable

way to deal with contemporary issues seems to be to adopt the same form of Shurai Ijtihad

adopted by Imam Abu Hanifa. Today, the need for a Shura-i-aztah is greater than ever.

Because of the closure of Ijtihad for a long time, no one dares to do Ijtihad before, and if one

does, then there is no room for trust and acceptance in society. One does not trust the

knowledge of a mujtahid and one does not trust in his piety. Piety is also a factor, so in the

case of the Shura Ijtehad, people will rely more on the collective decisions of an organization.

This is the only way through which the fear and stagnation of Ijtehad can be eliminated and

the chances of getting mistaken in the registry will be reduced and the history only leads to

that path.(1)

The abundance of other advanced sciences has given rise to new political and social

issues and resources that have led to changes in intellectual attitudes. Where there are concerns

for the Shariah in these attitudes, the door to many possibilities is also opening up. As the

twelfth-century scholar Imam industrialized: "The truth is that Ijtihad is easier in the past than

it was in the past, though it requires encouragement, security of thought, understanding and

correctness within the Book and Sunnah. Skills like skills are required.

In the recent past, it has become easier to meet the conditions of Ijtihad because of the

ease of printing books and publishing texts. There are collections of hadiths in which the

hadiths have been assembled on a variety of styles and styles, making it easy to find the right

and the wrong. Similarly, the hadith index and words and thematic index are present. Due to

the presence of all these resources, it is easier to determine the path to the problem of income.

One positive change in intellectual and collective attitudes is that today, the practice

of free speech is the preferred method of discussion and dialogue. In view of the fatwa, the


75

dominant expression of scholarly knowledge is becoming displeasing, in this regard, Imam

Abu Hanifah appeals to the modern mind of the legislature.

The need for Ijtihad has increased in modern times due to changing circumstances and

problems and public knowledge. No one or a few unique mujtahids can accomplish this

separately, as it is difficult to know the unique mujtahid with all the details of the actual

problem. We are not obliged to wait for the great One, but we are obliged to provide the

existing resources to the people and other resources. The only way to do this is to adopt the

most well-known method of institutionalization in modern times, dividing topics and assigning

work to talented people. There are many advanced sciences that do not have the knowledge of

the condition, but in the present day, they influence many Shariah matters. Like medicine, if

the case under consideration is related to this knowledge, then the Mujtahid will be required

to use the medical experts and the ruling will be based on the information provided. In view

of this importance, experts from different disciplines also need persons who, although not

possessing competent abilities, are aware of the basic principles of piety and jurisprudence so

that they may also be critical of the mujahedin's view of their field. And discuss the support.

This is possible only when an institution for Shurai Ijtihad comes into being. Contemporary

thinker and leader of the Quran, Maulana Amin Ahsan Islahi, emphasized the need for

collective unity in view of this aspect:

"The opinions that are being expressed individually on such issues, whether by the

religious or non-religious religions, are likely to cause a mental disturbance. In order to

formulate a correct opinion on such issues, deep study of religion is also needed and the

questions that have been raised by the developments of science in fact. For this reason, our

unspoken Suggestion for both scholars and non-scholars is to take some form of collective

consideration and opinion rather than expressing our views on such issues so that they may be

right in society. To guide you. "(1)

The first conference of the Islamic gathering was held in Cairo. The resolution adopted

in Cairo also recognized the importance of collective unity for the resolution of the problems

arising.

"If the jurisprudence of jurisprudence is something which does not serve the purpose,

then there will be professional collective unity, and even if that purpose is not fulfilled then

(1) The Transfiguration of Islamic Law, p1/1.

76

there will be absolute collective unity." And even the Constituent Assembly will manage to

provide resources that can pave the way for such collective gatherings. "(1)

Allama Sheikh Ahmad Shakir addressed the Egyptian experts, saying:

"I just completely oppose the imitators, whether imitators or victims. Such an

individual Ijtihad is not useful to the law, but to the individual as a matter, it is a matter of

what I am inviting, it is a collective and noisy Ijtihad, and it is useful, because when there are

different views. If the exchange happens then the right thing will come out. "(2)

Dr Muhammad Yusuf Musa says:

"It is not possible for a single person or multiple persons to work on different topics

on their own. Therefore, an academy is required to invite scholars to the issues presented each

year and study the details of each subject according to its subject. Then there is a collective

discussion every year in which each person presents their findings. Then a collective resolution

should be adopted and the Shariah ruling should be implemented on that basis. Which is

necessary for Muslims to follow. I think the name of this process is consensus. "(3)

Similarly, against Sheikh Abdul Wahab, Sheikh Mahmood Shaltooth, Sheikh Mustafa

al-Zarqa and Sheikh Mohammed Tahir bin Ashura have also highlighted the need for

collective unity.

2.4.15 Utility of the Shoraiat Ijtehad of Hazrat Abu-Bakar (RA) government

system

Explicit consensus is an immortal palace. In this case, collective consolidation alone

can guarantee the survival and development of Islamic jurisprudence. And through this one

can find a solution to modern problems and problems in which there is little chance of doubt.

In this respect, Shurai Ijtihad is a great utility. Here are a few:

The decision of the Shura Ijtihad is closer to the right than to the individual Ijtihad,

because everything is decided through detailed discussion and research, which gives

considerable consideration to the reasons for each issue. While the unique mujtahid knows

(1) Ibn Temiyah,Ahmed bin Abdu l Halim,Imam,Al Siyasat Ul Shariyah ,Noor Ul

Quran,Karachi,1995,p.178 (2) Ghaznwi,Muhammad Dawood,Molana,Islami Riyasat ky Asasi Usool o Tasworat,Maktba

Naziryah,Lahore,1998,p89. (3) Ali Abdu l Razzaq,Shekh,Islam aur Usool e Hukoomat,Bazm e Iqbal,Lahore,1995,p.189

77

one direction, the other side may be hidden on it. Therefore, it is more likely that he will reach

a poor decision.

Individual Iqtihad has the potential of pursuing the interests of others and following

the wishes of others, whereas, due to collective Ijtihad, the religionists and the elites cannot

afford to harm Islam and Muslims through falsehoods.

Since the Shari'ah solution is reached through mutual consultation in the Shura Ijtehad,

the arguments of every school of thought come to each other, so the severity of the scholars'

differences can be reduced and many public misunderstandings and professional prejudices

can be resolved.

This may result in the formation of a large batch of new mujahidin adopters.

Modern-day experts also find wisdom.

The above description makes it clear that if we consider the Ijtehad as an essential part

of dealing with the problems and difficulties of living and the Islamic mapping of life, we want

to find a solution in which there is a Shariah way. The depth of the research and the maturity

of the argument, which is also safe from any doubts and slander and which the public accepts

with great confidence, as well as its implementation. If no problem arises, then it is necessary

to adopt a method of Shoraiat and collective unity instead of individual Ijtihad. It is also a safe

way to escape temptation and the need for modern. This method is also compatible with Salaf

and also requires time.(1)

2.5 Hazrat Abu-Bakar (RA) Political, Social, financial and military

Administrator

2.5.1 Political Administrator

Authorities of Hazrat Abu-Bakar (RA)

"As Caliph, Abu-Bakar turned into the top of the government of the Islamic kingdom.

Abu-Bakar held authorities to be a sacred agree with, and he ran authorities as though he were

administering the affairs of a consider. To Abu-Bakar, the workplace of the Caliph changed

into now not a way of earthly glory; he regarded it as a burden that he needed to discharge

inside the interest of Islam. About the character of his workplace, and his responsibilities he


78

declared in unequivocal terms: 'O ye men, now do I lengthy that someone else may take the

burden of the nation on his shoulders. if you assume from me that I ought to come up to the

same old set by means of the Holy Prophet, then you have to realize that I cannotfulfill your

expectancies due to the fact he became immune from all sins and had the help of divine

revelations at the same time as i am an normal man challenge to human fallibility".(1)

Man or woman of Polity

"Abu-Bakar took pains to electrify upon the people that he was best the primary many

of the equals. For him, all men, rich or bad, high or low were same. His rule changed into the

rule of the regulation; however the law that he needed to administer becomes now not man

made regulation: it became divine regulation. There may be no priesthood in Islam, and as

such the caliphate became no longer a theocracy. As all strength lay with the human beings,

the political order was democratic in individual, but the democracy turned into no longer just

like the democracy we know today. Inside the polity that Abu-Bakar administered the will of

the people changed into paramount, however it changed into situation to divine will. As such

the polity turned into neither theocracy nor democracy within the sense in which the West

understands those phrases. It turned into democracy under the umbrella of divinity, the

vicegerency of the human beings organized to hold into effect the will of God as embodied in

Islam".(2)

2.5.2 Constitutional ruler

"Abu-Bakar becomes a constitutional ruler as his rule turned into problem to

constitution. But the constitution in this case becomes now not guy made; it was divine. As a

ruler; Abu-Bakar needed to discharge a three-fold duty. He turned into accountable to God,

and it changed into his duty to enforce the commandments of God as contained within the

Holy Quran. He was responsible to the Holy Prophet, and it was his undertaking to follow

within the footsteps of the Holy Prophet, and show him to be a true consultant of the Holy

Prophet. In this recognize he had to be looking for guidance from the Sunnah. He was also

responsible to the people. It turned into his undertaking to make certain that all that he did

commanded the approval of the human beings. As Caliph, Abu-Bakar becomes the head of

the kingdom in addition to the authorities. As representative of the Holy Prophet he changed

into also the non-secular head. He wielded electricity; however the polity changed into

(1) Al Baladhuri, Ahmad bin Yahya bin Jabir,Futuh-ul-Buldan,dar ul fikr beirute1866,p178. (2) Futuh-ul-Buldan,p184.

79

prepared in this kind of way that power did no longer result in corruption; it served as an

instrument of service. As Caliph, Abu-Bakar changed into greater of a father to the human

beings than as the ruler".

2.5.3 Advisory Council

"The Caliph changed into aided via an Advisory Council. It comprised all partners.

There was, but, nothing difficult and fast about the Advisory Council. Their constitutions, its

behavior of business have been all casual. All choices have been arrived at thru the manner of

consensus. There has been no monopoly approximately the Advisory Council. Even a regular

Muslim should explicit his perspectives and render advice. It turned into open to the Caliph to

simply accept or no longer to just accept the recommendation provided to him, however each

time Abu-Bakar did not accept the advice tendered to him, he advanced reason therefore".(1)

2.5.4 Secretariat

"The authorities of Abu-Bakar carried correspondence. Ali, Usman, and Zaid b Thabit

acted as Secretaries. There was, however, no complex Secretariat. No remuneration became

paid to the Secretaries. There had been no palatial buildings to residence the authorities’

workplaces. All authorities’ commercial enterprise becomes conducted in the main mosque at

Madina. There were no difficult departments for the conduct of government business. There

was but department of features most of the companions and each companion changed into

chargeable for precise features. Umar acted as a Minister to the Caliph, and became in price

of judicial administration. Abu Ubaida Jarrah turned into in rate of the monetary

administration".(2)

2.5.5 Caliphal duties

"As Caliph, Hazrat Abu-Bakar did not stay in any palace. He lived in a regular

residence as a commoner. He changed into available to all of us. If any person had any

criticism, he could location it earlier than the Caliph with none trouble or formality. Abu-

Bakar usually took prompt steps to redress the grievances of the humans. Abu-Bakar in my

(1) Suhayl Zakar, Dr,Riyadh Zirikli, Ansab-ul-Ashraf, Dar-ul-Fikr Beirut 1996,p367/13.

(2) Al-Tabri, Abu Ja’far Muhammad bin Jareer,310/923,Ikhtilaf-ul-fuqaha,Friedrich Kern,Cairo, 1902,p179.

80

opinion led the prayers. He reviewed the issues each week in the Friday Khutba and took the

people in self assurance in formulating his regulations".(1)

2.5.6 Death of Hazrat Abu-Bakar (RA)

"On 23 August 634, AbuBakar fell ill and did no longer recover. He advanced high

fever and changed into restrained to mattress. His infection was prolonged, and while his

circumstance worsened, he felt that his end was close to. Understanding this, he sent for Ali

and asked him to perform his ghusl on the grounds that Ali had additionally done it for

Muhammad".

"Hazrat AbuBakar (R.A) felt that he should nominate his successor in order that the

problem ought to no longer be a cause of dissension most of the Muslims after his dying, even

though there was already controversy over Ali now not having been appointed".

"He appointed Umar as his successor after discussing the problem with some partners.

Some of them favored the nomination and others disliked it, because of the difficult nature of

Umar".

Hazrat AbuBakar (R.A) for that reason dictated his ultimate testament to Uthman ibn

Affan as follows:

"In the call of maximum Merciful God that is the ultimate will and testimony of Abu-Bakar

bin Abu Quhafa, while he's within the final hour of the sector, and the first of the subsequent;

an hour in which the infidel have to believe, the wicked be satisfied of their evil approaches, I

nominate Umar bin al Khattab as my successor. Therefore, hear to him and obey him. If he

acts right, confirm his moves. My intentions are proper, but I can't see the future consequences.

However, folks that do ill shall render themselves at risk of excessive account hereafter. Fare

you nicely. May additionally you be ever attended by way of the Divine favor of blessing".((2))

(1) Sidqi Hamid al-`Attar ,Jami’ul-bayan fi tawil an ayi al-Qur’an, Dar al Fikr, 1995, Beirut,p343/1. (2)iAiRestatementiofitheiHistoryiofiIslami&iMuslims,p429.

81

Chapter 3

3 The Anlytical Study of Counseling System in the Reign of

Hazrat Umar (R.A)

3.1 Introduction of Hazrat Umar (R.A)

"Hazrat Umar (R.A), was born in Makkah, an ancient town in Arabia. It is not known

exactly when he was born, as people did not record their date of birth in those days. It is known

however, that he was about eleven years younger than the Holy Prophet Muhammad (ملسو هيلع هللا ىلص) ".

"Hazrat Umar’s father Khattaab was one of the leaders of the Quraish tribe. His mother

Hantma was the daughter of Hishaam bin Al-Mugheerah. Hishaam was a person of such high

rank that whenever the tribe of Quraish declared war on any other tribe, he was always called

upon for the duty of raising an army and leading it to the battlefield".(1)

"Hazrat Umar, May Allah be pleased with him, learned to read and write in his

childhood. It was considered to be a great achievement as very few people could read or write

in those days. He loved poetry and like other Arabs could recite the poems of a large number

of Arab poets from memory".

"He grew up into a responsible young man. His father entrusted him with the job of

grazing camels in the fields on the outskirts of Makkah. He learned the art of wrestling, horse

riding and was a skilled swordsman".(2)

"Later Umar showed interest in commerce and became a very successful and wealthy

trader. He travelled to distant lands such as Syria, Iraq and Persia for this purpose. In those

days Makkah was situated on a trade route where camel caravans, carrying merchandise, used

to come and go".

1iAliSalabi,AliiMuhammadi,Dr,SyedinaiUmariBiniKhattabi(R.A),DariuliSalam,Riaz,SaudiiArab,1435,p.

17 2iIbnieiKhuldoon,Abdiur-iRahmanibiniMuhammadi,iTarikhiibnie-

iKhuldoon,NafisiAcademy,Karachi,1980,P.191

82

3.1.1 Ukaaz Fair

"In those days a fair was held every year in the town of Ukkaaz, a few miles from

Makkah. People used to come from all over Arabia to attend the fair and display their skills.

Wrestling matches, athletics and archery competitions were held. Another attraction was the

poetry sessions. Poetry was one of the favourite hobbies of the Arabs. They could recite

thousands of verses from memory. In these poetry competitions poets used to recite verses in

praise of their own tribe and mocking the enemy tribes. Sometimes people were greatly

offended by these verses and such sessions often ended in bloodshed".

"Hadhrat Umar used to attend the Ukkaaz fair regularly. He was an excellent horse

rider and a very good wrestler. Many a time he would participate in a wrestling bout and beat

his opponent easily".

"On one occasion as Umar was wandering around with his friends, someone pointed

to a young man in the crowd and praised his wrestling skill. Umar could not remain silent. 'He

can’t be better than me', he said. Then he swiftly walked up to the young man and invited him

to a wrestling bout, which was accepted gladly. The wrestling match began and in no time

Umar defeated his opponent".(1)

3.1.2 Hazrat Umar (RA) was bitter enemy of Islam

"When Muhammad, peace and blessings of Allah be upon him, declared that God had

appointed him as His Messenger to the whole of mankind, Umar, like many other Makkans,

opposed him. He used to persecute Muslims. It is said that when one of Umar’s slave girls,

Labeenah, accepted Islam he was so annoyed that he caught hold of her and started beating

her. He kept on hitting her until he was exhausted. Then he told her".

"I have stopped only to get my breath back".(2)

" Hadhrat Abu Bakr, who had accepted Islam already, was passing by. He stepped

forward and bought the slave girl from Umar and then set her free".

3.1.3 Hazrat Umar (R.A) did not object to the migration of Muslims

"When persecution at the hands of Makkans reached its extreme, the Holy Prophet,

peace and blessings of Allah be upon him, assembled his followers and pointing to the West

1iNomani,iShiblii(1943)i(revisediedition),iUmaritheiGreati(originaliiniUrdu),itranslatediiniEnglishiinitwoivolu

mesibyiZafariAliiKhan,iPublishedibyiSh.iMuhammadiAshraf,iLahore,iPakistan,p.219 2iNomani,iShiblii(1943),AliFarooq,iNafisiAcademy,Karachi,1980,P.191/2

83

told them of a land across the sea where people were not tortured because of their faith and

where they could worship God freely. He told his followers to migrate to Abyssinia, now

known as Ethiopia, where, in those days, a noble Christian king ruled. On his instructions a

few Muslims including women and children decided to go there. The plan was kept secret for

fear of Makkan opposition. The Makkans would not let Muslims escape in order to live

elsewhere peacefully".

"On the day when the party was ready to depart from Makkah, Umar came there by

chance and saw the household effects packed on camels. He realised that these people were

moving out of Makkah to take refuge elsewhere".

"Are you leaving Makkah?” he inquired from Umm-e-Abdullah, a Muslim woman.

She replied, “Yes, God is our witness, we are leaving for another land because you

treat us most cruelly here. We will not return until God makes it easy for us". (1)

Perhaps influenced by her reply Umar did nothing to prevent their migration even

though he was a bitter enemy of Islam.

3.1.4 Hazrat Umar (R.A) accepts Islam

"One hot afternoon the leaders of the Quraish tribe got together and decided to kill the

Holy Prophet. Umar was amongst them and readily offered himself for the task. The Makkan

leaders accepted his offer. Brandishing his sword Umar went in search of the Holy Prophet.

The Holy Prophet was staying in the house of Arqam who had already accepted Islam".

"As Umar was walking towards the house, another Makkan Naeem bin Abdullah met

him on the way and asked him where he was going in such haste. “To kill Muhammad,” replied

Umar. Naeem said to him, 'You will repent for this. The followers of Muhammad will not

leave you alive. They would rather kill you than let you reach Muhammad".

"Umar said, 'It seems that you too have changed your religion. Had I known that before

I would have killed you first". (2)

Naeem retorted, "What if I tell you that your sister and her husband have become

Muslims?"

1iAliFarooq,iP.124 2iSyedinaiUmariBiniKhattabi(R.A),p.49

84

"Hearing this Umar was outraged and went straight to his sister’s house. He knocked

at the door. He could hear someone reciting something inside. His sister opened the door.

Umar demanded to know whether they had become Muslims. His brother-in-law

acknowledged this and tried to explain but Umar was in no mood to listen to any explanation.

He drew his sword and advanced towards his brother-in-law but his sister stepped in his way

and was injured. She looked at Umar and said boldly".

“Do what you may. We are Muslims and will remain so.”

"Then she recited Kalima Tayyaba, ‘La ilaha illallahu Muhammad-ur-Rasool-ullah’,

the declaration of Islamic faith. It means, ‘There is none worthy of worship except Allah;

Muhammad is the Messenger of Allah.’ Noticing the blood on his sister’s face and hearing her

bold reply, Umar was deeply touched and came to his senses. He asked them what they were

reading. His sister replied".

“Wash your hands and face and then I will allow you to read the verses of the Holy

Quran, which we were reading.”

"These were some verses from the Chapter TAHA of the Holy Quran".

"Verily, I am Allah; there is no god beside me; so worship me alone, and observe

Prayer for My remembrance. Surely, the Hour is coming and I am going to manifest it, so that

every one may be recompensed according to his endeavour".

"As soon as Umar recited these verses of the Holy Quran, he was deeply impressed

and decided to become a Muslim".

"He went to the house where the Holy Prophet was staying and knocked at the door.

Seeing him armed caused concern among the Companions but the Holy Prophet said, 'Let him

come in". (1)

"When Umar entered the room the Holy Prophet calmly asked him the purpose of his

visit".

"To become a Muslim,” was the prompt reply. Thereupon the Holy Prophet praised

God and shouted Allah-o-Akbar. All his Companions followed in a loud chorus of Allah-o-

Akbar, which echoed far and wide".

1iSyedinaiUmariBiniKhattabi(R.A),p.61

85

"It should be noted that only the previous day the Holy Prophet of Islam had expressed

his wish that either Umar bin Khattaab or Umar bin Hishaam, who was later known as Abu

Jahl, may become Muslim. Both of them were influential and powerful persons in Makkah.

God accepted his prayers and so ordained that the very person chosen by the enemy to kill the

Holy Prophet became a humble servant of Islam. Before Hadhrat Umar accepted Islam,

Muslims used to offer their Prayers in secret".

"With Umar’s acceptance of Islam their courage was boosted and they felt that they

could worship God openly".

"The Holy Prophet gave Hadhrat Umar the title ‘Farooq’, so he was known by the

name ‘Umar Farooq’. Farooq means, 'The one who distinguishes between right and wrong".(1)

3.1.5 Hazrat Umar (R.A) was persecuted in the name of Islam

"As the number of Muslims grew larger, the Makkans stepped up the persecution,

thinking that they could prevent the further spread of Islam through the use of force. The Holy

Prophet told the Muslims to be patient and pray to God Almighty. He told them that to remain

steadfast in the wake of persecution is a good quality by which a person can win the pleasure

of God Almighty".

"The slaves who had accepted Islam were treated most cruelly. Makkans spared

Hadhrat Umar, being an influential person in Makkah, from the ill treatment by the Makkans.

Hadhrat Umar did not like this. He wanted everybody to know that he had become a Muslim

and was ready to lay down his life for Islam like any other Muslim".

"Once he knocked at the door of a very bitter enemy of Islam, Abu Jahl, and recited

the Kalima, the Declaration of Faith, in his presence. Abu Jahl judged Umar’s mood, listened

to him and then shut the door of his house in order to avoid a fight. Hadhrat Umar then went

to the house of another Quraish chief but he too avoided him".

"Someone suggested that he should go to the Ka‘bah and announce his acceptance of

Islam face to face to a person called Jameel. Hadhrat Umar went to the Ka‘bah and saw Jameel

sitting along with his friends. Hadhrat Umar stepped forward and announced his acceptance

of Islam. Jameel shouted".

1iAliFarooq,iP.i26

86

“O people, listen to what Umar is saying. He says that he had relinquished the religion

of his forefathers.”

"At this they started beating Umar. By chance Hadhrat Umar’s uncle passed that way.

He rescued Umar by announcing that Umar was under his protection. On hearing this people

left him alone".(1)

"It was an Arab custom that whenever an influential person declared that someone was

under his protection they would not harm that person. Hadhrat Umar was not at all pleased at

this. He did not want the Makkans to persecute his fellow Muslims and leave him alone. He

requested his uncle not to take him under his protection. Reluctantly his uncle agreed. Not

long after Hadhrat Umar was again subjected to persecution. Hadhrat Umar used to say

afterwards that he did not mind being beaten in the cause of Allah".

3.1.6 Hazrat Umar (R.A) migrates to Madinah

"When God commanded Muslims to migrate from Makkah to Madinah, Hadhrat Umar

was the only one who didn’t leave Makkah secretly. He hung his sword by his side, took his

bow and arrows and went on horseback to the Ka‘bah. He performed seven circuits of the

Ka‘bah, went to Maqam-i-Ibrahim, the Place of Abraham and offered Prayer.

TheniheiaddresseditheiArabichiefsiwhoiwereipresentithereiandisaid,i”IiamileavingiMakkahiforiMadi

nah.iDoesianyoneidareistopime?”iNoioneihaditheicourageitoistopihim.iItiisisaidithatiheimigratediwit

hiaipartyiofitwentyipeopleiandistayediatiQabaisituatediatiaidistanceiofiaboutitwoimilesifromiMadina

h.iLaterionitheiHolyiProphetialsoimigratedifromiMakkahitoiMadinahiandistayediforiaiwhileiiniQab"

.(2)

3.1.7 Hazrat Umar (R.A) heard the words of Azan in dream

"AishortiwhileiafterihisiarrivaliiniMadinah,itheiHolyiProphetiinstructedihis followers to

build a mosque so that the Prayer Services can be held in it. Although Five Daily Prayers had

been established and the part of the day they were required to be offered were known, yet the

worshippers were unaware of the exact time of their commencement. They used to come to

the mosque for each Prayer according to their own estimate of the time of the Service. This

was not a satisfactory arrangement and it was felt that a suitable means should be adopted for

1iSyedinaiUmariBiniKhattabi(R.A),p.88 2iSyedinaiUmariBiniKhattabi(R.A),p114

87

calling Muslims to the Prayers. A consultation meeting was held and various suggestions were

made".

"As the Jews use a horn and the Christians use bells for the purpose of calling

worshippers to Prayer, some Companions gave their opinion that one of these means should

be adopted. Hadhrat Umar, however suggested that someone should be appointed to announce

that the Prayer was about to begin. The Holy Prophet approved of this suggestion and directed

Bilal, a freed slave who had accepted Islam, to carry out this duty. One day a Companion of

the Holy Prophet Hadhrat Abdullah bin Zaid Ansaari came to the Holy Prophet and told him

that the words of Adhan, the Call to Prayer, were taught to him in a dream. The Holy Prophet

told him to teach those words to Bilal. Hadhrat Bilal learnt those phrases, stood up and with a

loud voice recited the Adhan for the first time. Hadhrat Umar listened to these words and

hastened to the Holy Prophet and told him that he, too, had heard the same words in a dream.

The Holy Prophet was convinced that this was a Divine scheme and thus the Call to Prayer

was established in Islam".(1)

3.1.8 Hazrat Umar (R.A) in the battle of Badr

"Hazrat Umar remained close to the Holy Prophet, peace and blessings of Allah be

upon him, throughout his life. He took part in all the battles forced upon the Muslims by the

non-believers. He was involved in all the treaties and covenants entered into and the measures

adopted for the propagation of Islam by the Holy Prophet".

"The first battle, forced upon Muslims by the Makkans, was the Battle of Badr. It was

the month of Ramadhan. A well armed and well equipped force of more than a thousand

warriors set out to Madinah to attack the Muslims. The Holy Prophet set forth from Madinah

to meet them with a volunteer force of three hundred and thirteen ill equipped Muslims. The

battle was fought at a place called Badr. Hadhrat Umar was the right hand of the Holy Prophet

in this battle and showed acts of extraordinary bravery and skill. Fourteen Muslims were

martyred in this battle while seventy Makkans were killed. Moreover, the Muslims took about

the same number of Makkan nobles as prisoners".

"A few days after the battle, two Makkans, Umair bin Wahb and Safwaan bin Umayya

were mourning those killed at Badr in the courtyard of the Ka‘bah. Suddenly Safwaan said to

Umair, 'Life is no longer worth living.' Umair said, 'I feel the same way. I am ready to risk my

1iIbni–e-iSad,AbuiAbdiullahiMuhammadibiniSad,Al-TabqatiuliKubra,Dar-e-iSaidr,Beirut,p.318

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own life but the thought of my children and my unpaid debts restrains me. Were it not for that,

I could have gone to Madinah secretly and kill Muhammad. I have an excuse for my journey

to Madinah as my son is held prisoner there".

Safwaan assured him, "I shall be responsible for your debts and your children. You

must go and carry out your plans".(1)

"Having agreed to this, Umair went home, dipped his sword in poison, and set out to

Madinah. When he arrived in Madinah, Hadhrat Umar saw him and became worried. He went

to the Holy Prophet and informed him about Umair’s arrival in Madinah and expressed his

concern. The Holy Prophet asked Umar to bring Umair to him. Hadhrat Umar went to find

Umair. On his way he met some of the Companions of the Holy Prophet whom he told to go

and sit with the Holy Prophet and be on the alert".

"When Umair came, the Holy Prophet asked him to sit next to him and inquired about

his visit. Umair said, 'You are holding my son as a prisoner and I have come to obtain his

release.' 'Then why this sword?' asked the Holy Prophet".

Umair said, "The sword is of no use. What did the swords do for us at Badr?' The Holy

Prophet asked, 'Tell me the true purpose of your visit".

Umair gave the same reply.

"The Holy Prophet inquired, 'Haven’t you conspired with Safwaan in the courtyard of

the Ka‘bah to kill me?".

Umair was astounded, but insisted that he had not conspired with anyone.

"The Holy Prophet said to him, 'If you have come to kill me, God will frustrate your

design".

"Umair remained quiet for a while and then said, 'You are right. We did conspire

against you, but it seems that God is with you, as there was no other person present when

Safwaan and I spoke to each other, and yet you have come to know of our intentions. Perhaps

God had designed it so that I can become a believer".

"he Holy Prophet was pleased and addressing the Companions he said, 'Umair is now

your brother. Instruct him in the teachings of Islam and release his son". (2)

1iAl-TabqatiuliKubra,p.320 2imawrdi,AliibiniMuhammadibiniHabib,AliAhkamiuliSultaniyah,DariulikutubialiIlmiyah,labnan,1398,P.6i4

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"Umair remained in Madinah for some time until he became fully instructed in the

teachings of Islam and became so devoted that he requested the Holy Prophet to allow him to

go to Makkah and preach Islam to the Makkans. The Holy Prophet granted him the permission.

He went to Makkah and persuaded several people to embrace Islam".

3.1.9 Hazrat Umar (R.A) in the battle of Uhd

"To take revenge of the defeat of Badr the Makkans attacked Muslims again. This time

the Makkans raised an army of three thousand warriors. They reached the outskirts of Madinah

and stopped near the mountain of Uhud. The Holy Prophet confronted this army with seven

hundred of his followers. Hadhrat Umar was also with him".

"The Holy Prophet posted fifty of his men to guard a strategic narrow hilly pass so as

to prevent the enemy’s attack from behind and faced the enemy with the rest of the force. Soon

after the battle began the enemy was driven away. The Muslims ran after them, even some of

the guards at the pass left their post and went in pursuit of the enemy in spite of Holy Prophet’s

specific instructions to remain there. Two enemy Commanders Khalid bin Waleed and Amr

bin Al-Aas, saw the poorly guarded pass, gathered their fleeing soldiers and attacked the

Muslims from behind. The Muslim soldiers were scattered all over the battlefield and therefore

could not assemble to repel the enemy’s attack. There were only twenty Muslims left around

the Holy Prophet who made a protective ring in order to save him from the enemy. But the

attack was so severe that the Holy Prophet fell injured and became unconscious. The rumour

spread that the Holy Prophet was dead. Hadhrat Umar, who was also among those who tried

to repel the attack, heard the news. It is said that he was so devastated that he sat on a stone

and cried. The enemy too was under the impression that Muhammad was killed so they

withdrew. The Muslims lifted the Holy Prophet’s body from among the dead".

"After a while the Holy Prophet returned to consciousness. The Muslims were

overjoyed to see him alive and gathered around him. They escorted him to the foot of the hill.

Abu Sufyaan, the leader of the Makkans, was sure that they had killed not only the Holy

Prophet but also Abu Bakr and Umar. He therefore shouted":

"We have killed Muhammad"

The Holy Prophet told Muslims to remain quiet.

"Then Abu Sufyaan exclaimed, 'We have killed Abu Bakr.' The Holy Prophet forbade

Hadhrat Abu Bakr to make a reply. Then he shouted again, 'We have also killed Umar".

90

The Holy Prophet told Hazrat Umar (R.A) to remain quiet.

"Upon this the leader of Makkans shouted, 'We have killed all three. Then he raised

the national cry praising their chief idol, 'Glory be to Hubal, because Hubal has put an end to

Islam".

"The Muslims were still quiet when the Holy Prophet asked them 'Why don’t you

reply?' 'What shall we say?' the Muslims asked".

"The Holy Prophet told them to respond and say, 'Allah alone is great and Mighty. He

alone is high and honoured". (1)

"Hearing this reply the enemy was disappointed to learn that the Holy Prophet, Hadhrat

Abu Bakr and Hadhrat Umar were all alive. In spite of the fact that many Muslims were badly

wounded and totally exhausted, the enemy left the battlefield totally dejected".

3.1.10 The holy prophet marries Hazrat Umar’s (R.A) daughter

"Later in the same year the Holy Prophet married Hadhrat Umar’s daughter Hafsa.

Hadhrat Hafsa was a widow. She was married to Hadhrat Khunais, who laid down his life in

the battle of Badr. After the death of his son in law, Hadhrat Umar was looking for a suitable

match for her. When the Holy Prophet showed his intentions to marry her, Hadhrat Umar was

greatly pleased and readily offered the hand of his daughter in marriage to the Holy Prophet".

"Hadhrat Hafsa died at the age of sixty and was buried in the holy graveyard in

Madinah called 'Jannat- ul-Baqee'".(2)

3.1.11 The treaty of Hudaibiah

"The Holy Prophet Muhammad, may peace and blessings of Allah be upon him, saw

in a vision that he was performing the circuits of the Ka‘bah in the company of his followers.

He related this vision to his Companions and asked them to make preparations for the

pilgrimage. It was the month of February in The year 628 A.D (6 A.H), when fifteen hundred

Muslims, headed by the Holy Prophet, set out on their journey towards Makkah. A mounted

guard of twenty men went some distance ahead to warn the Muslims in case of an enemy

attack. The Holy Prophet stayed at a place called Dhul Haleefah, six miles from Madinah. This

was the first stage on the road to Makkah. The news of the Holy Prophet’s approach soon

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reached Makkah. The Makkans were greatly perturbed. They took up arms and were soon on

the road to Madinah to take on the Muslims in battle, in order to stop them from entering

Makkah".

"The Muslims had nearly reached Osfan, the second stage, when the Holy Prophet was

informed that further advance on the high road was impossible without confronting the enemy

as the enemy were camping at a place called Dhu Towa. In order to avoid confrontation the

Holy Prophet took an alternative route and reached a place called Hudaibiyah, only nine miles

from Makkah and camped there".

"When the Makkans learnt that the Muslims had reached Hudaibiyah and were

camping there, they quickly drew back and headed towards that direction to defend the city of

Makkah. They sent delegates to find out the real intentions of the Muslims. Budail bin Warqa,

a chief of the Khuza‘ah tribe, was the first to arrive. The Holy Prophet explained to Budail

that they had come with the intention to perform the circuits of the Ka‘bah and had no intention

of fighting. Budail went back to Makkah and gave his report to Makkans. But the Makkans

were not prepared to allow them to enter Makkah. Then came Urwah, another chief and the

Holy Prophet told him exactly what he told Budail. He went back. The Makkans listened to

him but were firm in their resolve not to let the Muslims to do the pilgrimage".

"They said, 'The Muslims must go back this year. Next year they may come and

perform the circuits of the Ka‘bah." (1)

The Makkans then sent Halees, a chief of Bani Kananah. Thus the negotiations went

on between the Makkans and the Muslims.

"In the meantime the Holy Prophet felt that some intelligent person from among the

respectable family of Quraish, should be sent to the Makkans in order to put forward the

Muslim point of view to them. He desired Umar to go but Hadhrat Umar excused himself on

account of the personal enmity of the Quraish tribe towards him and also on the ground that

he had no influential relative in the city, who could protect him from danger. Hadhrat Umar

very respectfully suggested to the Holy Prophet that Hadhrat Usmaan should be sent instead

because he belonged to one of the most powerful families in Makkah".

"Hazrat Usmaan agreed to this proposal. The Holy Prophet, therefore, provided him

with a written statement addressed to the leaders of the Quraish in which he explained the

1iAliFarooq,p.143/2

92

purpose of his visit and assured the Quraish that Muslims only intended to perform the

pilgrimage and having offered their sacrifices, would return to Madinah".

"Hazrat Usmaan’s talks with the chiefs of Makkah became prolonged. A rumour

spread that the Makkans have murdered him. Hearing this the Holy Prophet assembled his

Companions and said, 'I have heard that the Makkans have murdered Usmaan. If this is true

we have to enter Makkah whatever the consequences". (1)

"He continued, 'Those who promise solemnly that if they have to go further, they will

not turn back except as victors, should come forward and take an oath on my hand".

"Everyone rushed forward to take the pledge. This is called the ‘Covenant of the

Pleasure of God.’ The Holy Prophet sat in the shade of an acacia tree, and all his followers

declared their resolve to fight to the bitter end for the cause of Islam".

"When the Quraish learnt of this pledge, they became apprehensive and let Hadhrat

Usmaan go. They were however determined to avoid confrontation with the Muslims and

wanted to secure an agreement with the condition that the Muslims would return to Madinah

on this occasion and come for pilgrimage next year".

"To draw a treaty of peace, the Makkans sent Suhail, a Makkan leader, to the Holy

Prophet. The Holy Prophet, then, summoned Hadhrat Ali to act as the scribe of the treaty".

"The Holy Prophet started dictating the terms of the treaty. As soon as he said, 'In the

name of Allah, the Gracious, the Merciful,' Suhail objected by saying, 'Allah we know and

believe in, but what is this ‘The Gracious and the Merciful"?

This agreement is between two parties therefore the religious beliefs of both parties

should be respected.

"The Holy Prophet agreed and said to Hadhrat Ali, “Only write, ‘In the name of Allah".

"The Prophet then started dictating, 'These are the terms of peace between the people

of Makkah and Muhammad the Prophet of God. "

"Again Suhail objected and said, 'If we believed you as a Prophet of God, we would

not have fought you".

1iAliFarooq,p.145/2

93

"The Prophet accepted his objection again. Instead of ‘Muhammad, the Prophet of

God’, he proposed ‘Muhammad, son of Abdullah’".

The treaty contained the following conditions:

"There will be no fighting for ten years. Anyone who wishes to join Muhammad and

to enter into any agreement with him is free to do so. Similarly anyone wishes to join the

Quraish and to enter into any agreement with them is also free to do so. A young man, or one

whose father is alive, if he goes to Muhammad without permission from his father or guardian,

will be returned to his father or guardian. But should anyone go to the Quraish, he will not be

returned. This year Muhammad will go back without entering Makkah. But next year he and

his followers may enter Makkah, spend three days and perform the circuits. During these three

days the Quraish will withdraw to the surrounding hills. When Muhammad and his followers

enter Makkah, they will be unarmed except for the sheathed swords which wayfarers of Arabia

always have with them". (1)

"While the treaty was being inscribed, Suhail’s son Abu Jandal, wearing handcuffs and

chains and bearing marks of injuries all over his body, staggered in the Muslim camp. He told

Muslims that because he had embraced Islam he was tortured. He begged that he should not

be returned to Makkah as he might not survive further cruelty. Suhail demanded that he should

be handed over into his custody. The Holy Prophet was greatly moved by the condition of Abu

Jandal and pleaded with Suhail to let him remain with the Muslims, but Suhail was adamant

that according to the treaty just signed, he would take his son back to Makkah. The Holy

Prophet then addressed Abu Jandal and said".

"Have patience, and put your trust in Allah. He will certainly provide for your freedom

and provide for the freedom of other persons like you. We are unable to help you, as we have

entered into an agreement with the Makkans, we cannot go against our word".

"The Muslims were very upset and felt that the terms of the treaty were not in their

favour. Though Hadhrat Abu Bakr and other Companions remained quiet, yet Hadhrat Umar

could not contain himself and went to the Holy Prophet and said, 'O Prophet of Allah: Are we

not in the right? "

"Yes,' said the Holy Prophet (ملسو هيلع هللا ىلص) 'We are in the right".


94

"Then why this agreement and why these humiliating terms? asked Umar".

"The Holy Prophet (ملسو هيلع هللا ىلص) said, 'I am the Messenger of Allah, and know what He desires.

I cannot go against it and He alone is my Helper".

"Hazrat Umar was still not satisfied and asked, 'Did you not tell us that we would

perform the circuit of the Ka`bah?"

"Indeed I did' said the Holy Prophet (ملسو هيلع هللا ىلص) , 'but did I also say that it would happen this

very year? God did foretell that we would perform the circuit in peace, so wait. You will, God

willing, certainly enter Makkah and perform the circuits of the Ka‘bah."

"Hazrat Umar realised his mistake and sought forgiveness from God Almighty for his

momentary weakness".

"Some other Companions asked why they had agreed to send a person, who had

accepted Islam and reached Madinah, back to his guardian in Makkah without obtaining the

same condition for a Muslim who had relinquished his faith and went to Makkah".

"The Holy Prophet (ملسو هيلع هللا ىلص) explained, 'Everybody who becomes a Muslim is bound to

propagate Islam wherever he happens to be. On the other hand a person who gives up Islam is

of no use to us. It is better he should go elsewhere".

"This reply of the Holy Prophet (ملسو هيلع هللا ىلص) satisfied all those who doubted the wisdom of

the course adopted by the Holy Prophet (ملسو هيلع هللا ىلص) ".

"Moreover the agreement also tells us that the punishment for apostasy is not death,

as some Muslim scholars believe. Had death been prescribed, as the punishment for apostasy,

the Holy Prophet should have insisted that those who have abdicated Islam should be returned

so that they could be punished accordingly".

"During the course of the journey back from Hudaibiyah the chapter of the Holy Quran

called AL FATH was revealed to the Holy Prophet. AL FATH means ‘The Victory’. This

chapter comprised the glad tidings: 'Surely we have granted thee a clear victory so that Allah

may cover up for thee, thy shortcomings, past and future and that He may complete His Favour

upon thee, and may guide thee on a right path. And that Allah may help thee with a mighty

help".(1)

(1)iIbniShabbah,AbuiZaidiUmarial-Numeri,Tarikhial-Madinah,(ResearchiMamoodiAhmedial-

Madinah,1393,A.H),P.176

95

"Surely Allah has indeed fulfilled for His Messenger the vision. You will certainly

enter the Sacred Mosque, if Allah so wills, in security, some having their heads shaven, and

others having their hair cut short and you will have no fear". (1)

"Hazrat Umar asked the Holy Prophet (ملسو هيلع هللا ىلص) , 'Messenger of Allah! is this treaty truly

the victory of Islam?' The Holy Prophet (ملسو هيلع هللا ىلص) responded, 'Most certainly this is a victory for

us".

"It was indeed a great victory as there was a pact between Muslims and Makkans not

to engage in a battle for ten years. The Holy Prophet, peace and blessings of Allah be upon

him, and the Muslims devoted their full attention towards conveying the message of Islam as

widely as possible. Thus Islam began to spread rapidly in the greater part of Arabia. The rate

of progress can be estimated from the fact that while the number of Muslims present with the

Holy Prophet were fifteen hundred at the time of the Treaty of Hudaibyah, the number had

risen to ten thousand two years later, on the occasion of the Fall of Makkah".

3.1.12 Fall of Makkah

"Two years after signing the Treaty of Hudaibyah, the Makkans broke the treaty. The

Holy Prophet therefore mobilised a force of ten thousand men from Madinah and marched to

Makkah. It was the month of Ramadhan in the year 630 A.D (8 AH) ".

"As the city was approached, it was evident that there would be no opposition. No

Makkan warrior appeared in sight. In token of his gratitude the Holy Prophet bowed his head

low upon his camel and praised God Almighty and thanked Him for this great victory. He

proceeded to the Ka‘bah and performed the circuits of the House seven times. There were

three hundred and sixty idols placed inside as well as outside the Ka‘bah. The Holy Prophet

hit them with his stick. As each idol fell, he recited the verse, ‘Truth has come and falsehood

has vanished away. Falsehood does indeed vanish fast". (2)

"This verse was revealed to the Holy Prophet before he migrated from Makkah to

Madinah. The Holy Prophet then directed that the Ka‘bah be cleared of the idols. There were

some pictures drawn on the walls of the Ka‘bah. The Holy Prophet called Hadhrat Umar and

(1)iIbnieiKhuldoon,Abdiur-iRahmanibiniMuhammadi,iTarikhiibnie-

iKhuldoon,NafisiAcademy,Karachi,1980,P.191 (2)iAsqalani,Ibn-e-Hajari,AhmedibiniAlii,AliAsabaifii–Tamyizial-Sahaba,Ahyaial-

Turas,aliArabi,Beirut,1328,p.179/3

96

entrusted him the duty of wiping out these drawings. Thus the Ka‘bah was restored to its true

purpose, the worship of the One God, for which it was originally designed".

He then asked Hazrat Bilal to recite the Adhan and the Holy Prophet led the Prayer.

"Later on the Holy Prophet addressed the Makkans and said, 'What punishment should

you have for the cruelties you committed against those whose only fault was that they invited

you to the worship of one God?"

"They replied, 'We expect you to treat us as Joseph treated his erring brothers".

"Hearing the plea of the Makkans the Holy Prophet said, 'No blame shall lie on you

this day.' He told them that they were free as he has forgiven them".

"Hazrat Umar was not only willing to make sacrifice in the cause of Allah on each

occasion but also wanted to excel others. At the time of the battle of Tabok, when the Holy

Prophet asked for contributions, Hadhrat Umar brought half of what he owned. The Holy

Prophet was much pleased and asked him, 'Umar! Did you leave anything at home for your

family?"

"Yes, Messenger of Allah, I have left at home exactly half of what I possess".

"In the meantime Hazrat Abu Bakr also arrived with his contributions. The Holy

Prophet asked him, “Abu Bakr, what have you left at home?” He answered, “The name of

Allah and His Messenger.” Hazrat Umar, who was looking for a chance to excel Hadhrat Abu

Bakr that day with his contributions, realised that Hadhrat Abu Bakr had excelled him on this

occasion too".

3.1.13 Hazrat Umar’s (R.A) grief at the death of the holy prophet (ملسو هيلع هللا ىلص)

"The Companions loved the Holy Prophet very much and when he died, they were

very grieved. Hadhrat Umar was full of grief too. He could not believe that the Prophet had

died. He, therefore, took out his sword and said, 'I will kill anyone who says that the Holy

Prophet has died".

"After a while Hadhrat Abu Bakr arrived in the mosque and addressing the people he

recited the verse: 'Muhammad is only a Messenger. Verily, all Messengers before him have

passed away. If then he dies or be slain, will you turn back on your heels?" (1)

(1)iIbnial-iJawzi,Abduiul-rehmanibiniAlii,Al-MuntzimifiiTarikhial-Umamiwaial-Maluk,DariuliKutubial-

Ilmiyah,Beirut,1992,P.314

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"He said, 'One who worshipped Muhammad should know that he has died and one who

worships Allah should know that He is alive and will never die.' Hadhrat Umar heard this,

realised his mistake and wept bitterly".

3.1.14 Hazrat umar’s (R.A) closeness to the holy prophet (ملسو هيلع هللا ىلص)

"The Holy Prophet (ملسو هيلع هللا ىلص) used to consult his Companions in various matters and the

Companions used to give their opinion whenever they thought that their advice would be

beneficial to the community".

"Once Hazrat Umar suggested to the Holy Prophet (ملسو هيلع هللا ىلص) that in order to make the

Muslim community purer, the system of Purdah should be introduced. On another occasion

he suggested that Muslims should be told to refrain from drinking alcohol".

"It so happened that after a while the verses of the Holy Quran, relating to Purdah and

the verses forbidding the consumption of alcohol, were revealed to the Holy Prophet and the

Muslims acted upon these commandments".

"Hazrat Umar, once, suggested to the Holy Prophet that as he receives many

dignitaries, he should have a special cloak made of fine material for himself to wear on these

ceremonial occasions. The Holy Prophet did not approve of the suggestion and said, 'God

would not be pleased if I adopt such ways. I would like to meet those people in the clothes

which I normally wear".

"Later when someone presented silk garments to the Holy Prophet. The Holy Prophet

sent one of them to Hazrat Umar. He approached the Holy Prophet and said respectfully, 'How

can I wear this garment when you yourself have disapproved of wearing silk for men".

"The Holy Prophet (ملسو هيلع هللا ىلص) replied, “Every present is not meant for personal use.”

"The Holy Prophet (ملسو هيلع هللا ىلص) meant that since wearing of silk is not forbidden for women,

he could have presented this garment to his wife or to his daughter or should have put it to

some other use".

"Once the Holy Prophet (ملسو هيلع هللا ىلص) related a dream that he drank some milk and that it was

so delicious that he felt that the flavour had gone right through to the tips of his fingers. He

gave the rest of the milk to Hazrat Umar. The Companions asked the Holy Prophet (ملسو هيلع هللا ىلص) what

this dream meant. The Holy Prophet (ملسو هيلع هللا ىلص) replied, milk in a dream means knowledge".

98

"On another occasion the Holy Prophet (ملسو هيلع هللا ىلص) said that Satan would avoid the path on

which Umar would tread".

These examples show the greatness of Hazrat Umar (R.A).

3.2 Golden deeds of Hazrat Umar (R.A)

"Not only did Hazrat Umar conquer the mighty Persian and Roman Empires, but also

he made them into one nation and established a strong administration. Every person, whether

he is a Muslim, Christian or Jew lived in peace. There was no compulsion in religious matters

as everyone had freedom to practice his faith".

"Hazrat Umar won battles, not to spread Islam by sword, but to establish peace in the

land and to bring to an end the mischief of the opponents. Therefore it is not correct to say that

Islam was spread by force. In fact when the people belonging to other faiths saw the beauty of

the teachings of Islam and the character of the people who followed it, they accepted Islam.

The people of those countries, which were conquered, were unhappy because of the atrocities

committed against them by their own rulers. Hadhrat Umar, after occupying those lands,

carried through many reforms. He divided the land into Regions, Provinces and Districts and

appointed Governors to each province who ruled according to the teachings of Islam ".(1)

3.2.1 Appointment of governors





"Whenever Hadhrat Umar appointed someone as a Governor, he would choose the

most suitable and the righteous person for the post. It is related that once while he was writing

an appointment order for a person, a child came running to him and sat in his lap. Hadhrat

Umar began to caress the child with one hand while kept on writing with the other. Seeing

this, the person remarked".

"Ameer-ul-Momineen, the child seems to be enjoying your company. I have ten

children and none of them dare come close to me while I am working".

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" Hazrat Umar heard this and cancelled the orders of appointment saying, 'How can a

person, who can’t love his own children, love the people who are put under his care?"

Hazrat Umar always advised his Governors:

Do not be discourteous to anyone whether he is a Muslim or a non- Muslim.

Do not misuse your office for your own benefit or for the benefit of your friends and

relatives.

He used to say, "I have not appointed you to treat people harshly. You should do justice

to them at all times. You are appointed to lead the people, under your care, to the right path.

You are their Imam and guide and not a cruel ruler. You should always keep your doors open

to the public so that those in need can come to you for help without any hesitation. You should

lead a simple life and avoid luxuries of life otherwise you will create a feeling of jealousy

among the less fortunate ones".

"He had issued orders that the complaints against any of his Governors should be

addressed to him personally. Whenever any complaint was received, Hadhrat Umar would

make a thorough enquiry and would not hesitate to punish the guilty official".

"Once a person complained to him that he was whipped one hundred times by a

Governor for no reason. The investigation showed that the person was innocent. Hadhrat Umar

therefore authorised the person to take revenge by whipping the Governor with one hundred

lashes. When the Governor came to know of Hadhrat Umar’s orders, he approached Ameer-

ul-Momineen and requested him to allow him to come to a settlement with the person

wronged. Hadhrat Umar gave permission at which the Governor Offered the person two

hundred Dinars in exchange of the punishment, to which the person happily agreed. Thus the

matter was resolved amicably".

"In another incident, Hadhrat Amr bin Al-Aas’s son hit a poor Egyptian for no apparent

reason. He thought that being a Governor’s son; no harm would come to him. When Hadhrat

Amr bin Al-Aas came to know of this incident, he arrested the Egyptian and put him into

prison so that he could not go to Hadhrat Umar and complain. Shortly afterwards when the

poor person was released, he went straight to Hadhrat Umar and told him the whole story.

Hadhrat Umar called Amr bin Al-Aas and his son to Madinah. When they arrived, he told the

Egyptian to take his revenge from Amr’s son. The Egyptian hit the boy so hard that he was

100

injured. When he finished, Hadhrat Umar gave him permission to hit the Governor as well

saying, 'Had he not been the son of a Governor, he would not have hit you".

"Hazrat Amr bin Al-Aas pleaded, 'Sir, the offender has been duly punished".

"What do you say?' asked Hadhrat Umar to the Egyptian. The Egyptian said that he

had already taken revenge from the person who had hit him and that he was satisfied that the

justice was done. Hadhrat Umar accepted the plea of the Egyptian and then admonished his

Governor saying, 'Every person is born free, you should not treat him like a slave ". (1)




















saying, 'Had he not been the son of a Governor, he would not have hit you".

"Hazrat Amr bin Al-Aas pleaded, 'Sir, the offender has been duly punished".

"What do you say?' asked Hadhrat Umar to the Egyptian. The Egyptian said that he

had already taken revenge from the person who had hit him and that he was satisfied that the

1iHameediullah,Dr,IslamiiRiyasat,UrduiAcademy,Karachi,Pakistan,1987,p.193

101

justice was done. Hadhrat Umar accepted the plea of the Egyptian and then admonished his

Governor saying, 'Every person is born free, you should not treat him like a slave

3.3 Majlis e Shura of Hazrat Umar (R.A)

"According to the example set by the Holy Prophet and by Hadhrat Abu Bakr, Hadhrat

Umar always consulted people before appointing government officials. He had set up a

committee of people who would advise him on such important matters. This was known as

‘Majlis-e-Shoora’ or Consultative Body. However on matters of utmost importance he would

gather all Muslims of Madinah for consultation".

"When Iraq and Syria fell to Muslims, the Muslims were divided in their opinion as to

what should be done to the conquered lands. Some were of the view that the estates should be

returned to their original owners while others thought that those lands should be distributed

amongst Muslims. The matter was put before Majlis-e-Shoora. After a few days discussion,

Hadhrat Umar agreed with the majority that such lands should be returned to their owners and

that a tax be imposed on them ".(1)

3.3.1 Advisor to Hazrat Umar (RA)

Allama Ibn Khaldun writes that the position of Hazrat Abu Bakr Siddique (may Allah

be upon him) during the time of Hazrat Hazrat AI was obtained by Hazrat Umar Farooq (RA)

in the time of Hazrat Abu Bakr Siddique (RA). Hazrat Umar Farooq (RA) had the same

position in the Caliphate of Hazrat Ali (RA) and Usman (RA).

Ibn Sa'ad narrates from Hazrat Sa'id ibn al-Masabi that "Hazrat Umar (RA) sought

refuge from a complex problem in which Hazrat Ali (RA) could not attend to give him advice."

The fact that Hazrat Abbas (may Allah have mercy on him) has been gaining ground

in time, Islam and pre-Islam is quite well-known. From a historical statement, guess what the

chief of this nation had achieved in Farooqi politics.

"Hazrat Umar (RA) consulted with anyone, he would have finalized it only after

consultation with Hazrat Abbas."

When Hazrat Umar (RA) faced a complex problem, Abdullah bin Abbas said:

"Ibn 'Abbas (RA) is your right to solve such difficult problems."

1iGohariRahman,molana,IslamiiSiyasat,MarifiIslami,Mansoorah,1981,P.98-99

102

Allama Hafiz ibn Hajar writes in the mention of the Holy Qur'an Hazrat Abi ibn Ka'b

(R.A):

"That is, Hazrat 'Umar (RA) used to solve the problems faced by Abi Bin Ka'b and he

made them rule over the problems".

Owner Ibn Os-ul-Hadith al-Basri says that I was the "Arif", the head of his people, in

the time of Hazrat Umar.

In regard to the politics of Imam Ibn Taymiyah, Imam Ibn Taymiyah states:

"In cases where Allah and His Messenger's commandment are not clear, Hazrat Umar

(RA) used to give great advice."

Modern Egyptian historian Mohammed Hussein describes the temple in simple terms:

Hazrat Umar (RA) laid the foundation of his politics on the Shura.

Imam Shu'a'bah has revealed the same truth in these words:

"The person who wishes to take part in the issues should decide the decisions of Hazrat

Umar (RA) because you decide with the advice of the Companions."(1)

With regard to the selection of Khalifah Rashidin, so much so that every student of

Islamic history knows that none of them was chosen by the Prophet. And they had no

involvement in the messenger and family relationship in this selection.

3.3.2 Valor principles derived

"The system of Islam is the Government Shurai. Allah has described this attribute of









in Islam, no one has the authority to legislat "۔

1iIslamikaiNizamieiShura,p.117

103

"The selection of a local council is based on the village or city council. The main office




The family should have confidence in their qualities".

"The local council must be fully authorized to perform the duty of the well-known

Nahi-ul-Munkar, whose report is to be prosecuted. The Council shall have a record of the



decision in mutual disputes is of paramount importance".

"After starting in the village, the Shurai system should be established within the limits


district level to the central level of the Islamic Emirate".

"In Islamia, eligibility is taken into account rather than counting votes for the assembly.


by their own ability".

For the guidance of the Muslims of the Islamic State and to resolve the important and

critical issues at the national level, a meeting of the Council should be found:








7. "Have special skills in any area of life other than the aforementioned attributes. For


104


prepared in excess of the number of district councils across the state".(1)

"The Board of Selectmen of the Majlis-e-Shura consisting of experts from the pious

and theologians. These select boards select members of a specific council through

qualification-based interviews and research".

3.3.3 Precautions of Majlis e Shura










3.3.4 Duties of the Majlis e Shura



2. "Among the provisions in which multiple interpretations of the rules of the Book

and Sunnah are possible, legalize the interpretation which is closest to the Book and Sunnah".

3. "In cases where there is no ruling, it is necessary to make new laws according to the

nature of Islam or to adopt one of the existing jurisprudential laws".

4. "In cases where there is absolutely no principle guidance, the Shura may make

appropriate rules, provided that they do not conflict with any Shariah order".

5. "If the constitution of the Islamic State contradicts Islam, then the Council of the

Shura should compile this constitution in light of the Book and the Sunnah".(3)

1iJamhoriyatioiShuraiyat,p.363 2iMashwrahikiiAhmiyat,p.85 3iMashwrahikiiAhmiyat,p.86

105

3.3.5 Capability of Ameer

"In addition to the justice of the Central Council, there should be ingenuity so that the




that Islam can control the secret conspiracies of the enemy elements".

3.3.6 Selection of Ameer

"If one of the Islamic states is rich with the above attributes. And if the rich has






of prominent members of his party".

"In other systems, the government and other members are elected for a limited period.



members is refreshing. Khalifa Rashidan 3's latest service is the flame path for us".(1)

3.3.7 Reasons for the abolition of the Ameer


1. The wishes are overwhelmed with self-restraint and the Shari'ah commits the Shariah and

it should be proved by the Shariah court.

2. Otherwise the misconduct is credible. This means that they should adopt a belief that is

contrary to the truth.

3. If the wishes of the rich and the members of the council are answered. Medical Board to

confirm


106

"Accountability Board: - Record of all types of property should be obtained before the


be accounted for in case of extraordinary increase".(1)

3.3.8 Department of Education

"In addition to Islamic education and purification of the people of speech, in-house



and skills in this field before starting any work".

3.3.9 Law of the Islamic Emirate

"The Book of the Islamic Emirate is Allah and the law is the Sunnah of the Imam of

the Universe. By making the Majlis-Shura Book and Sunnah, the companions of the

Companions and the Muhiths may come to know about the issues arising in the light of the

views of the Ayatollahs, but every learned Muslim should have the right to make an informed

decision. Could challenge the Shariah court in the Supreme Court whether they were not

against the Book and Sunnah".

3.3.10 The quality of the decision in the Majlis Shura


Ibn Taymah writes:





to the book and the Sunnah. '(Politics of Shari'ah Revolutionary Khilafah and Democracy).

Principal Events of the Caliphate of Umar R.A"

"When Umar R.A took charge of the caliphate, the Muslim armies were fighting

against the Persians in Iraq and the Romans in Syria. The army in Syria was under the

command of Khalid bin alWalid, the favorite general of Abu Bakr. Umar R.A's first act as

1iJamhoriyatioiShuraiyat,363

107

khalifa was to dismiss him from all his commands, and to appoint Abu Obaida bin alJarrah

as the supreme commander of the Muslim forces in Syria".

"Shibli says that Hazrat Umar (R.A) had, for a long time, nursed a secret hatred of

Khalid because of the latter's excesses. Hazrat Umar (R.A) had indeed dismissed Khalid

because of his excesses but it appears that personal rancor was also at work. He was jealous

of Khalid's fame and popularity. If he disliked Khalid's transgressions, he ought to have

formally indicted him, and should have ordered full investigation of his crimes in murdering

Malik ibn Nuweira and in appropriating his widow. If Khalid had been proven guilty, then

Umar R.A ought to have passed sentence on him according to the Islamic law. But there was

no indictment and no investigation. Khalid was summarily dismissed and he died in poverty

and obscurity in 21 A.H".

"Umar R.A's caliphate is notable for its many conquests. His generals conquered Iraq,

Iran, Azerbaijan, Kirman, Seistan, Khurasan, Syria, Jordan, Palestine and Egypt, and

incorporated them into the empire of the Muslims. All of these were permanent conquests.

The Romans lost Syria, Palestine and Egypt for ever; and in Persia, the Sassani Empire ceased

to exist".

"Among other events of the caliphate of Hazrat Umar (R.A), were the first outbreak of

plague in Syria in 18 A.H., and a famine in Hijaz in the same year. Between them, the plague

and the famine killed more than 25,000 people".(1)

3.3.11 Civil and Military Administration and Policy

"Yazid bin Abu Sufyan, the governor of Syria, died in the plague of 18 A.H. When

Umar R.A heard the news of his death, he went to see Abu Sufyan to offer condolences to

him. But Abu Sufyan interrupted Umar R.A's commiseration, and asked him".

“Whom are you going to appoint governor of Syria in place of my late son, Yazid?”

Hazrat Umar (R.A) said:

"Of course, his brother, Muawiya., Abu Sufyan immediately forgot his sorrow at his

son's death, and rejoiced in the elevation of Muawiya, his second son, as governor. Umar R.A

appointed Muawiya the new governor of Syria. When Abu Obaida died, Umar R.A placed

1iIbniuliAseer,AbuialiHassaniAliibiniMuhammad,Usdiul-GhabaifiiMarifahialiSahaba,maktbaial-

Islami,Tehran,p.341/2

108

Damascus also under Muawiya's jurisdiction. He fixed his salary at 60,000 pieces of gold a

year " ((1)).

"After dismissing Khalid bin alWalid as supreme commander of the forces in Syria,

Umar R.A had appointed him, for a time, governor of the district of Kinnisirin but dismissed

him again for his alleged “pomposity".

"Saad bin Abi Waqqas, the victor of the battle of Qadsiyya fought against the Persians,

was Hazrat Umar( R.A) governor of Iraq. He too was dismissed in 21 A.H".

"Amr bin Aas was Hazrat Umar( R.A) governor in Egypt. Hazrat Umar( R.A) did not

dismiss him but curtailed his powers by appointing Abdullah bin Saad bin Abi Sarah as a

"watchdog" over him in fiscal matters".

"Hazrat Umar( R.A) was a most exacting taskmaster for all his generals and governors.

He was quick to lend his ears to any complaint against them, and he was even quicker to

dismiss them –with one exception Muawiya! He was forever indulgent to the sons of Abu

Sufyan and the clan of Banu Umayya".

"Muawiya, the son of Abu Sufyan and Hinda, the governor of Syria, lived in Damascus

in imperial splendor, surrounded by a glittering retinue. It was a lifestyle that Hazrat Umar(

R.A) did not tolerate in any other governor. But Muawiya, for him, was a (special,) and the

rules which applied to others, did not apply to him".

"Tabari has recorded the following incident in Volume VI of his History. Hazrat Umar

( R.A) was in Damascus and Muawiya came to see him every day mornings and evenings

bedecked in regal outfit, with splendidly caparisoned mounts and escorts. When Hazrat Hazrat

Umar (R.A), was born in Makkah, an ancient town in Arabia. It is not known exactly when he

was born, as people did not record their date of birth in those days. It is known however, that

he was about eleven years younger than the Holy Prophet Muhammad " . ملسو هيلع هللا ىلص()



him again for his alleged, pomposity".



(1)iAliIstiaabifiimarifatialiashab,p315/1.

109



"watchdog" over him in fiscal matters".







R.A) did not tolerate in any other governor. But Muawiya, for him, was a “special,” and the


"Hazrat Umar’s father Khattaab was one of the leaders of the Quraish tribe. His mother

Hantma was the daughter of Hishaam bin Al-Mugheerah. Hishaam was a person of such high

rank that whenever the tribe of Quraish declared war on any other tribe, he was always called

upon for the duty of raising an army and leading it to the battlefield".( )

"Hazrat Umar, May Allah be pleased with him, learned to read and write in his

childhood. It was considered to be a great achievement as very few people could read or write

in those days. He loved poetry and like other Arabs could recite the poems of a large number

of Arab poets from memory".

"He grew up into a responsible young man. His father entrusted him with the job of

grazing camels in the fields on the outskirts of Makkah. He learned the art of wrestling, horse

riding and was a skilled swordsman".(1)

"Later Umar showed interest in commerce and became a very successful and wealthy

trader. He travelled to distant lands such as Syria, Iraq and Persia for this purpose. In those

days Makkah was situated on a trade route where camel caravans, carrying merchandise, used

to come and go".

3.3.12 Ukaaz Fair

"In those days a fair was held every year in the town of Ukkaaz, a few miles from

Makkah. People used to come from all over Arabia to attend the fair and display their skills.

1iIbnieiKhuldoon,Abdiur-iRahmanibiniMuhammadi,iTarikhiibnie-


110

Wrestling matches, athletics and archery competitions were held. Another attraction was the

poetry sessions. Poetry was one of the favourite hobbies of the Arabs. They could recite

thousands of verses from memory. In these poetry competitions poets used to recite verses in

praise of their own tribe and mocking the enemy tribes. Sometimes people were greatly

offended by these verses and such sessions often ended in bloodshed".

"Hadhrat Umar used to attend the Ukkaaz fair regularly. He was an excellent horse

rider and a very good wrestler. Many a time he would participate in a wrestling bout and beat

his opponent easily".

"On one occasion as Umar was wandering around with his friends, someone pointed

to a young man in the crowd and praised his wrestling skill. Umar could not remain silent. “He

can’t be better than me”, he said. Then he swiftly walked up to the young man and invited him

to a wrestling bout, which was accepted gladly. The wrestling match began and in no time

Umar defeated his opponent".(1)

3.3.13 Hazrat Umar (RA) was bitter enemy of Islam

"When Muhammad, peace and blessings of Allah be upon him, declared that God had

appointed him as His Messenger to the whole of mankind, Umar, like many other Makkans,

opposed him. He used to persecute Muslims. It is said that when one of Umar’s slave girls,

Labeenah, accepted Islam he was so annoyed that he caught hold of her and started beating

her. He kept on hitting her until he was exhausted. Then he told her".

"I have stopped only to get my breath back”.(2)

" Hadhrat Abu Bakr, who had accepted Islam already, was passing by. He stepped

forward and bought the slave girl from Umar and then set her free".

3.3.14 Hazrat Umar (R.A) did not object to the migration of Muslims

"When persecution at the hands of Makkans reached its extreme, the Holy Prophet,

peace and blessings of Allah be upon him, assembled his followers and pointing to the West

told them of a land across the sea where people were not tortured because of their faith and

where they could worship God freely. He told his followers to migrate to Abyssinia, now

known as Ethiopia, where, in those days, a noble Christian king ruled. On his instructions a

1iNomani,iShiblii(1943)i(revisediedition),iUmaritheiGreati(originaliiniUrdu),itranslatediiniEnglishiinitwoivolu

mesibyiZafariAliiKhan,iPublishedibyiSh.iMuhammadiAshraf,iLahore,iPakistan,p.219 2iNomani,iShiblii(1943),AliFarooq,iNafisiAcademy,Karachi,1980,P.191/2

111

few Muslims including women and children decided to go there. The plan was kept secret for

fear of Makkan opposition. The Makkans would not let Muslims escape in order to live

elsewhere peacefully".

"On the day when the party was ready to depart from Makkah, Umar came there by

chance and saw the household effects packed on camels. He realised that these people were

moving out of Makkah to take refuge elsewhere".

"Are you leaving Makkah?” he inquired from Umm-e-Abdullah, a Muslim woman.

She replied, “Yes, God is our witness, we are leaving for another land because you

treat us most cruelly here. We will not return until God makes it easy for us".(1)

"Perhaps influenced by her reply Umar did nothing to prevent their migration even

though he was a bitter enemy of Islam".

3.3.15 Hazrat Umar (R.A) accepts Islam

"One hot afternoon the leaders of the Quraish tribe got together and decided to kill the

Holy Prophet. Umar was amongst them and readily offered himself for the task. The Makkan

leaders accepted his offer. Brandishing his sword Umar went in search of the Holy Prophet.

The Holy Prophet was staying in the house of Arqam who had already accepted Islam".

"As Umar was walking towards the house, another Makkan Naeem bin Abdullah met

him on the way and asked him where he was going in such haste".

"To kill Muhammad".

"replied Umar. Naeem said to him, 'You will repent for this. The followers of

Muhammad will not leave you alive. They would rather kill you than let you reach

Muhammad".

"Umar said, 'It seems that you too have changed your religion. Had I known that before

I would have killed you first".(2)

Naeem retorted, What if I tell you that your sister and her husband have become

Muslims?

1iAliFarooq,iP.124 2iSyedinaiUmariBiniKhattabi(R.A),p.49

112

"Hearing this Umar was outraged and went straight to his sister’s house. He knocked

at the door. He could hear someone reciting something inside. His sister opened the door.

Umar demanded to know whether they had become Muslims. His brother-in-law

acknowledged this and tried to explain but Umar was in no mood to listen to any explanation.

He drew his sword and advanced towards his brother-in-law but his sister stepped in his way

and was injured. She looked at Umar and said boldly".

“Do what you may. We are Muslims and will remain so".

"Then she recited Kalima Tayyaba, ‘La ilaha illallahu Muhammad-ur-Rasool-ullah’,

the declaration of Islamic faith. It means, ‘There is none worthy of worship except Allah;

Muhammad is the Messenger of Allah.’ Noticing the blood on his sister’s face and hearing her

bold reply, Umar was deeply touched and came to his senses. He asked them what they were

reading. His sister replied".

“Wash your hands and face and then I will allow you to read the verses of the Holy

Quran, which we were reading".

"These were some verses from the Chapter TAHA of the Holy Quran".

"Verily, I am Allah; there is no god beside me; so worship me alone, and observe

Prayer for My remembrance. Surely, the Hour is coming and I am going to manifest it, so that

every one may be recompensed according to his endeavour".

"As soon as Umar recited these verses of the Holy Quran, he was deeply impressed

and decided to become a Muslim".

"He went to the house where the Holy Prophet was staying and knocked at the door.

Seeing him armed caused concern among the Companions but the Holy Prophet said, “Let

him come in".(1)

"When Umar entered the room the Holy Prophet calmly asked him the purpose of his

visit".

"To become a Muslim,” was the prompt reply. Thereupon the Holy Prophet praised

God and shouted Allah-o-Akbar. All his Companions followed in a loud chorus of Allah-o-

Akbar, which echoed far and wide".


113

"It should be noted that only the previous day the Holy Prophet of Islam had expressed

his wish that either Umar bin Khattaab or Umar bin Hishaam, who was later known as Abu

Jahl, may become Muslim. Both of them were influential and powerful persons in Makkah.

God accepted his prayers and so ordained that the very person chosen by the enemy to kill the

Holy Prophet became a humble servant of Islam. Before Hadhrat Umar accepted Islam,

Muslims used to offer their Prayers in secret".

"With Umar’s acceptance of Islam their courage was boosted and they felt that they

could worship God openly".

"The Holy Prophet gave Hadhrat Umar the title ‘Farooq’, so he was known by the

name ‘Umar Farooq’. Farooq means, “The one who distinguishes between right and wrong. "

(1)

3.3.16 Hazrat Umar (R.A) was persecuted in the name of Islam

"As the number of Muslims grew larger, the Makkans stepped up the persecution,

thinking that they could prevent the further spread of Islam through the use of force. The Holy

Prophet told the Muslims to be patient and pray to God Almighty. He told them that to remain

steadfast in the wake of persecution is a good quality by which a person can win the pleasure

of God Almighty".

"The slaves who had accepted Islam were treated most cruelly. Makkans spared

Hadhrat Umar, being an influential person in Makkah, from the ill treatment by the Makkans.

Hadhrat Umar did not like this. He wanted everybody to know that he had become a Muslim

and was ready to lay down his life for Islam like any other Muslim".

"Once he knocked at the door of a very bitter enemy of Islam, Abu Jahl, and recited

the Kalima, the Declaration of Faith, in his presence. Abu Jahl judged Umar’s mood, listened

to him and then shut the door of his house in order to avoid a fight. Hadhrat Umar then went

to the house of another Quraish chief but he too avoided him".

"Someone suggested that he should go to the Ka‘bah and announce his acceptance of

Islam face to face to a person called Jameel. Hadhrat Umar went to the Ka‘bah and saw Jameel

sitting along with his friends. Hadhrat Umar stepped forward and announced his acceptance

of Islam. Jameel shouted, “O people, listen to what Umar is saying. He says that he had

1iAliFarooq,iP.i26

114

relinquished the religion of his forefathers.” At this they started beating Umar. By chance

Hadhrat Umar’s uncle passed that way. He rescued Umar by announcing that Umar was under

his protection. On hearing this people left him alone".(1)

"It was an Arab custom that whenever an influential person declared that someone was

under his protection they would not harm that person. Hadhrat Umar was not at all pleased at

this. He did not want the Makkans to persecute his fellow Muslims and leave him alone. He

requested his uncle not to take him under his protection. Reluctantly his uncle agreed. Not

long after Hadhrat Umar was again subjected to persecution. Hadhrat Umar used to say

afterwards that he did not mind being beaten in the cause of Allah".

3.3.17 Hazrat Umar (R.A) migrates to Madinah

"When God commanded Muslims to migrate from Makkah to Madinah, Hadhrat Umar

was the only one who didn’t leave Makkah secretly. He hung his sword by his side, took his

bow and arrows and went on horseback to the Ka‘bah. He performed seven circuits of the

Ka‘bah, went to Maqam-i-Ibrahim, the Place of Abraham and offered Prayer.

TheniheiaddresseditheiArabichiefsiwhoiwereipresentithereiandisaid,i”IiamileavingiMakkahiforiMadi

nah.iDoesianyoneidareistopime?”iNoioneihaditheicourageitoistopihim.iItiisisaidithatiheimigratediwit

hiaipartyiofitwentyipeopleiandistayediatiQabaisituatediatiaidistanceiofiaboutitwoimilesifromiMadina

h.iLaterionitheiHolyiProphetialsoimigratedifromiMakkahitoiMadinahiandistayediforiaiwhileiiniQaba

".(2)

3.3.18 Hazrat Umar (R.A) heard the words of Azan in dream

"AishortiwhileiafterihisiarrivaliiniMadinah,itheiHolyiProphetiinstructedihis followers to

build a mosque so that the Prayer Services can be held in it. Although Five Daily Prayers had

been established and the part of the day they were required to be offered were known, yet the

worshippers were unaware of the exact time of their commencement. They used to come to

the mosque for each Prayer according to their own estimate of the time of the Service. This

was not a satisfactory arrangement and it was felt that a suitable means should be adopted for

calling Muslims to the Prayers. A consultation meeting was held and various suggestions were

made".

1iSyedinaiUmariBiniKhattabi(R.A),p.88 2iSyedinaiUmariBiniKhattabi(R.A),p114

115

"As the Jews use a horn and the Christians use bells for the purpose of calling

worshippers to Prayer, some Companions gave their opinion that one of these means should

be adopted. Hadhrat Umar, however suggested that someone should be appointed to announce

that the Prayer was about to begin. The Holy Prophet approved of this suggestion and directed

Bilal, a freed slave who had accepted Islam, to carry out this duty. One day a Companion of

the Holy Prophet Hadhrat Abdullah bin Zaid Ansaari came to the Holy Prophet and told him

that the words of Adhan, the Call to Prayer, were taught to him in a dream. The Holy Prophet

told him to teach those words to Bilal. Hadhrat Bilal learnt those phrases, stood up and with a

loud voice recited the Adhan for the first time. Hadhrat Umar listened to these words and

hastened to the Holy Prophet and told him that he, too, had heard the same words in a dream.

The Holy Prophet was convinced that this was a Divine scheme and thus the Call to Prayer

was established in Islam".(1)

3.3.19 Hazrat Umar (R.A) in the battle of Badr

"Hazrat Umar remained close to the Holy Prophet, peace and blessings of Allah be

upon him, throughout his life. He took part in all the battles forced upon the Muslims by the

non-believers. He was involved in all the treaties and covenants entered into and the measures

adopted for the propagation of Islam by the Holy Prophet".

"The first battle, forced upon Muslims by the Makkans, was the Battle of Badr. It was

the month of Ramadhan. A well armed and well equipped force of more than a thousand

warriors set out to Madinah to attack the Muslims. The Holy Prophet set forth from Madinah

to meet them with a volunteer force of three hundred and thirteen ill equipped Muslims. The

battle was fought at a place called Badr. Hadhrat Umar was the right hand of the Holy Prophet

in this battle and showed acts of extraordinary bravery and skill. Fourteen Muslims were

martyred in this battle while seventy Makkans were killed. Moreover, the Muslims took about

the same number of Makkan nobles as prisoners".

"A few days after the battle, two Makkans, Umair bin Wahb and Safwaan bin Umayya

were mourning those killed at Badr in the courtyard of the Ka‘bah. Suddenly Safwaan said to

Umair, “Life is no longer worth living.” Umair said, “I feel the same way. I am ready to risk

my own life but the thought of my children and my unpaid debts restrains me. Were it not for

1iIbni–e-iSad,AbuiAbdiullahiMuhammadibiniSad,Al-TabqatiuliKubra,Dar-e-iSaidr,Beirut,p.318

116

that, I could have gone to Madinah secretly and kill Muhammad. I have an excuse for my

journey to Madinah as my son is held prisoner there".

"Safwaan assured him, “I shall be responsible for your debts and your children. You

must go and carry out your plans".(1)

"Having agreed to this, Umair went home, dipped his sword in poison, and set out to

Madinah. When he arrived in Madinah, Hadhrat Umar saw him and became worried. He went

to the Holy Prophet and informed him about Umair’s arrival in Madinah and expressed his

concern. The Holy Prophet asked Umar to bring Umair to him. Hadhrat Umar went to find

Umair. On his way he met some of the Companions of the Holy Prophet whom he told to go

and sit with the Holy Prophet and be on the alert".

"When Umair came, the Holy Prophet asked him to sit next to him and inquired about

his visit. Umair said, “You are holding my son as a prisoner and I have come to obtain his

release. " ،

"Then why this sword? " asked the Holy Prophet".

Umair said,

"The sword is of no use. What did the swords do for us at Badr?"

The Holy Prophet asked, Tell me the true purpose of your visit.

Umair gave the same reply.

The Holy Prophet inquired, "Haven’t you conspired with Safwaan in the courtyard of

the Ka‘bah to kill me? "

Umair was astounded, but insisted that he had not conspired with anyone.

The Holy Prophet said to him, "If you have come to kill me, God will frustrate your

design. "

"Umair remained quiet for a while and then said, “You are right. We did conspire

against you, but it seems that God is with you, as there was no other person present when

Safwaan and I spoke to each other, and yet you have come to know of our intentions. Perhaps

God had designed it so that I can become a believer".

1iAl-TabqatiuliKubra,p.320

117

"The Holy Prophet was pleased and addressing the Companions he said, “Umair is

now your brother. Instruct him in the teachings of Islam and release his son."(1)

"Umair remained in Madinah for some time until he became fully instructed in the

teachings of Islam and became so devoted that he requested the Holy Prophet to allow him to

go to Makkah and preach Islam to the Makkans. The Holy Prophet granted him the permission.

He went to Makkah and persuaded several people to embrace Islam".

3.3.20 Hazrat Umar (R.A) in the battle of Uhd

"To take revenge of the defeat of Badr the Makkans attacked Muslims again. This time

the Makkans raised an army of three thousand warriors. They reached the outskirts of Madinah

and stopped near the mountain of Uhud. The Holy Prophet confronted this army with seven

hundred of his followers. Hadhrat Umar was also with him".

"The Holy Prophet posted fifty of his men to guard a strategic narrow hilly pass so as

to prevent the enemy’s attack from behind and faced the enemy with the rest of the force. Soon

after the battle began the enemy was driven away. The Muslims ran after them, even some of

the guards at the pass left their post and went in pursuit of the enemy in spite of Holy Prophet’s

specific instructions to remain there. Two enemy Commanders Khalid bin Waleed and Amr

bin Al-Aas, saw the poorly guarded pass, gathered their fleeing soldiers and attacked the

Muslims from behind. The Muslim soldiers were scattered all over the battlefield and therefore

could not assemble to repel the enemy’s attack. There were only twenty Muslims left around

the Holy Prophet who made a protective ring in order to save him from the enemy. But the

attack was so severe that the Holy Prophet fell injured and became unconscious. The rumour

spread that the Holy Prophet was dead. Hadhrat Umar, who was also among those who tried

to repel the attack, heard the news. It is said that he was so devastated that he sat on a stone

and cried. The enemy too was under the impression that Muhammad was killed so they

withdrew. The Muslims lifted the Holy Prophet’s body from among the dead".

"After a while the Holy Prophet returned to consciousness. The Muslims were

overjoyed to see him alive and gathered around him. They escorted him to the foot of the hill.

Abu Sufyaan, the leader of the Makkans, was sure that they had killed not only the Holy

Prophet but also Abu Bakr and Umar".

1imawrdi,AliibiniMuhammadibiniHabib,AliAhkamiuliSultaniyah,DariulikutubialiIlmiyah,labnan,1398,P.6i4

118

He therefore shouted:

"We have killed Muhammad"

The Holy Prophet told Muslims to remain quiet.

"Then Abu Sufyaan exclaimed, “We have killed Abu Bakr." The Holy Prophet forbade

Hadhrat Abu Bakr to make a reply. Then he shouted again, "We have also killed Umar".

The Holy Prophet told Hazrat Umar (R.A) to remain quiet.

Upon this the leader of Makkans shouted, "We have killed all three. Then he raised the

national cry praising their chief idol, "Glory be to Hubal, because Hubal has put an end to

Islam".

The Muslims were still quiet when the Holy Prophet asked them "Why don’t you

reply?"

"What shall we say? " the Muslims asked.

The Holy Prophet told them to respond and say, "Allah alone is great and Mighty. He

alone is high and honoured."(1)

"Hearing this reply the enemy was disappointed to learn that the Holy Prophet, Hadhrat

Abu Bakr and Hadhrat Umar were all alive. In spite of the fact that many Muslims were badly

wounded and totally exhausted, the enemy left the battlefield totally dejected".

3.3.21 The holy prophet marries Hazrat Umar’s (R.A) daughter

"Later in the same year the Holy Prophet married Hadhrat Umar’s daughter Hafsa.

Hadhrat Hafsa was a widow. She was married to Hadhrat Khunais, who laid down his life in

the battle of Badr. After the death of his son in law, Hadhrat Umar was looking for a suitable

match for her. When the Holy Prophet showed his intentions to marry her, Hadhrat Umar was

greatly pleased and readily offered the hand of his daughter in marriage to the Holy Prophet".

Hadhrat Hafsa died at the age of sixty and was buried in the holy graveyard in Madinah

called "Jannat- ul-Baqee".(2)

1iSyedinaiUmariBiniKhattabi(R.A),iP.68 2iSyedinaiUmariBiniKhattabi(R.A),p.133

119

3.3.22 The treaty of Hudaibiah

"The Holy Prophet Muhammad, may peace and blessings of Allah be upon him, saw

in a vision that he was performing the circuits of the Ka‘bah in the company of his followers.

He related this vision to his Companions and asked them to make preparations for the

pilgrimage. It was the month of February in "

"The year 628 A.D (6 A.H), when fifteen hundred Muslims, headed by the Holy

Prophet, set out on their journey towards Makkah. A mounted guard of twenty men went some

distance ahead to warn the Muslims in case of an enemy attack. The Holy Prophet stayed at a

place called Dhul Haleefah, six miles from Madinah. This was the first stage on the road to

Makkah. The news of the Holy Prophet’s approach soon reached Makkah. The Makkans were

greatly perturbed. They took up arms and were soon on the road to Madinah to take on the

Muslims in battle, in order to stop them from entering Makkah".

"The Muslims had nearly reached Osfan, the second stage, when the Holy Prophet was

informed that further advance on the high road was impossible without confronting the enemy

as the enemy were camping at a place called Dhu Towa. In order to avoid confrontation the

Holy Prophet took an alternative route and reached a place called Hudaibiyah, only nine miles

from Makkah and camped there".

"When the Makkans learnt that the Muslims had reached Hudaibiyah and were

camping there, they quickly drew back and headed towards that direction to defend the city of

Makkah. They sent delegates to find out the real intentions of the Muslims. Budail bin Warqa,

a chief of the Khuza‘ah tribe, was the first to arrive. The Holy Prophet explained to Budail

that they had come with the intention to perform the circuits of the Ka‘bah and had no intention

of fighting. Budail went back to Makkah and gave his report to Makkans. But the Makkans

were not prepared to allow them to enter Makkah. Then came Urwah, another chief and the

Holy Prophet told him exactly what he told Budail. He went back. The Makkans listened to

him but were firm in their resolve not to let the Muslims to do the pilgrimage".

They said,

"The Muslims must go back this year. Next year they may come and perform the

circuits of the Ka‘bah". (1)

1iAliFarooq,p.143/2

120

"The Makkans then sent Halees, a chief of Bani Kananah. Thus the negotiations went

on between the Makkans and the Muslims".

"In the meantime the Holy Prophet felt that some intelligent person from among the

respectable family of Quraish, should be sent to the Makkans in order to put forward the

Muslim point of view to them. He desired Umar to go but Hadhrat Umar excused himself on

account of the personal enmity of the Quraish tribe towards him and also on the ground that

he had no influential relative in the city, who could protect him from danger. Hadhrat Umar

very respectfully suggested to the Holy Prophet that Hadhrat Usmaan should be sent instead

because he belonged to one of the most powerful families in Makkah".

"Hazrat Usmaan agreed to this proposal. The Holy Prophet, therefore, provided him

with a written statement addressed to the leaders of the Quraish in which he explained the

purpose of his visit and assured the Quraish that Muslims only intended to perform the

pilgrimage and having offered their sacrifices, would return to Madinah".

"Hazrat Usmaan’s talks with the chiefs of Makkah became prolonged. A rumour

spread that the Makkans have murdered him. Hearing this the Holy Prophet assembled his

Companions and said, “I have heard that the Makkans have murdered Usmaan. If this is true

we have to enter Makkah whatever the consequences".(1)

He continued,

"Those who promise solemnly that if they have to go further, they will not turn back

except as victors, should come forward and take an oath on my hand".

"Everyone rushed forward to take the pledge. This is called the ‘Covenant of the

Pleasure of God.’ The Holy Prophet sat in the shade of an acacia tree, and all his followers

declared their resolve to fight to the bitter end for the cause of Islam".

"When the Quraish learnt of this pledge, they became apprehensive and let Hadhrat

Usmaan go. They were however determined to avoid confrontation with the Muslims and

wanted to secure an agreement with the condition that the Muslims would return to Madinah

on this occasion and come for pilgrimage next year".

"To draw a treaty of peace, the Makkans sent Suhail, a Makkan leader, to the Holy

Prophet. The Holy Prophet, then, summoned Hadhrat Ali to act as the scribe of the treaty".

1iAliFarooq,p.145/2

121

"The Holy Prophet started dictating the terms of the treaty. As soon as he said, “In the

name of Allah, the Gracious, the Merciful,” Suhail objected by saying, “Allah we know and

believe in, but what is this ‘The Gracious and the Merciful?"

This agreement is between two parties therefore the religious beliefs of both parties

should be respected.

"The Holy Prophet agreed and said to Hadhrat Ali, “Only write, ‘In the name of Allah".

"The Prophet then started dictating, “These are the terms of peace between the people

of Makkah and Muhammad the Prophet of God".

Again Suhail objected and said,

"If we believed you as a Prophet of God, we would not have fought you".

"The Prophet accepted his objection again. Instead of ‘Muhammad, the Prophet of

God’, he proposed ‘Muhammad, son of Abdullah".

The treaty contained the following conditions:

"There will be no fighting for ten years. Anyone who wishes to join Muhammad and

to enter into any agreement with him is free to do so. Similarly anyone wishes to join the

Quraish and to enter into any agreement with them is also free to do so. A young man, or one

whose father is alive, if he goes to Muhammad without permission from his father or guardian,

will be returned to his father or guardian. But should anyone go to the Quraish, he will not be

returned. This year Muhammad will go back without entering Makkah. But next year he and

his followers may enter Makkah, spend three days and perform the circuits. During these three

days the Quraish will withdraw to the surrounding hills. When Muhammad and his followers

enter Makkah, they will be unarmed except for the sheathed swords which wayfarers of Arabia

always have with them."(1)

"While the treaty was being inscribed, Suhail’s son Abu Jandal, wearing handcuffs and

chains and bearing marks of injuries all over his body, staggered in the Muslim camp. He told

Muslims that because he had embraced Islam he was tortured. He begged that he should not

be returned to Makkah as he might not survive further cruelty. Suhail demanded that he should

be handed over into his custody. The Holy Prophet was greatly moved by the condition of Abu

Jandal and pleaded with Suhail to let him remain with the Muslims, but Suhail was adamant


122

that according to the treaty just signed, he would take his son back to Makkah. The Holy

Prophet then addressed Abu Jandal and said".

"Have patience, and put your trust in Allah. He will certainly provide for your freedom

and provide for the freedom of other persons like you. We are unable to help you, as we have

entered into an agreement with the Makkans, we cannot go against our word".

"The Muslims were very upset and felt that the terms of the treaty were not in their

favour. Though Hadhrat Abu Bakr and other Companions remained quiet, yet Hadhrat Umar

could not contain himself and went to the Holy Prophet and said, “O Prophet of Allah: Are we

not in the right?"

“Yes,” said the Holy Prophet (ملسو هيلع هللا ىلص) “We are in the right.”

"Then why this agreement and why these humiliating terms?" asked Umar.

"The Holy Prophet (ملسو هيلع هللا ىلص) said, “I am the Messenger of Allah, and know what He

desires. I cannot go against it and He alone is my Helper".

"Hazrat Umar was still not satisfied and asked, “Did you not tell us that we would

perform the circuit of the Ka`bah? "

"Indeed I did” said the Holy Prophet (ملسو هيلع هللا ىلص) , “but did I also say that it would happen

this very year? God did foretell that we would perform the circuit in peace, so wait. You will,

God willing, certainly enter Makkah and perform the circuits of the Ka‘bah".

"Hazrat Umar realised his mistake and sought forgiveness from God Almighty for his

momentary weakness".

"Some other Companions asked why they had agreed to send a person, who had

accepted Islam and reached Madinah, back to his guardian in Makkah without obtaining the

same condition for a Muslim who had relinquished his faith and went to Makkah".

"The Holy Prophet (ملسو هيلع هللا ىلص) explained, “Everybody who becomes a Muslim is bound to

propagate Islam wherever he happens to be. On the other hand a person who gives up Islam is

of no use to us. It is better he should go elsewhere".

"This reply of the Holy Prophet (ملسو هيلع هللا ىلص) satisfied all those who doubted the wisdom of

the course adopted by the Holy Prophet (ملسو هيلع هللا ىلص) . "

"Moreover the agreement also tells us that the punishment for apostasy is not death,

123

as some Muslim scholars believe. Had death been prescribed, as the punishment for apostasy,

the Holy Prophet should have insisted that those who have abdicated Islam should be returned

so that they could be punished accordingly".

During the course of the journey back from Hudaibiyah the chapter of the Holy Quran

called AL FATH was revealed to the Holy Prophet. AL FATH means ‘The Victory’. This

chapter comprised the glad tidings:

"Surely we have granted thee a clear victory so that Allah may cover up for thee, thy

shortcomings, past and future and that He may complete His Favour upon thee, and may guide

thee on a right path. And that Allah may help thee with a mighty help".(1)

"Surely Allah has indeed fulfilled for His Messenger the vision. You will certainly

enter the Sacred Mosque, if Allah so wills, in security, some having their heads shaven, and

others having their hair cut short and you will have no fear".(2)

Hazrat Umar asked the Holy Prophet (ملسو هيلع هللا ىلص) , "Messenger of Allah! is this treaty truly

the victory of Islam?” The Holy Prophet (ملسو هيلع هللا ىلص) responded, “Most certainly this is a victory for

us".

"It was indeed a great victory as there was a pact between Muslims and Makkans not

to engage in a battle for ten years. The Holy Prophet, peace and blessings of Allah be upon

him, and the Muslims devoted their full attention towards conveying the message of Islam as

widely as possible. Thus Islam began to spread rapidly in the greater part of Arabia. The rate

of progress can be estimated from the fact that while the number of Muslims present with the

Holy Prophet were fifteen hundred at the time of the Treaty of Hudaibyah, the number had

risen to ten thousand two years later, on the occasion of the Fall of Makkah".

3.3.23 Fall of Makkah

"Two years after signing the Treaty of Hudaibyah, the Makkans broke the treaty. The

Holy Prophet therefore mobilised a force of ten thousand men from Madinah and marched to

Makkah. It was the month of Ramadhan in the year 630 A.D (8 AH)".

(1)iIbniShabbah,AbuiZaidiUmarial-Numeri,Tarikhial-Madinah,(ResearchiMamoodiAhmedial-

Madinah,1393,A.H),P.176

(2)iIbnieiKhuldoon,Abdiur-iRahmanibiniMuhammadi,iTarikhiibnie-


124

"As the city was approached, it was evident that there would be no opposition. No

Makkan warrior appeared in sight. In token of his gratitude the Holy Prophet bowed his head

low upon his camel and praised God Almighty and thanked Him for this great victory. He

proceeded to the Ka‘bah and performed the circuits of the House seven times. There were

three hundred and sixty idols placed inside as well as outside the Ka‘bah. The Holy Prophet

hit them with his stick. As each idol fell, he recited the verse, ‘Truth has come and falsehood

has vanished away. Falsehood does indeed vanish fast".(1)

"This verse was revealed to the Holy Prophet before he migrated from Makkah to

Madinah. The Holy Prophet then directed that the Ka‘bah be cleared of the idols. There were

some pictures drawn on the walls of the Ka‘bah. The Holy Prophet called Hadhrat Umar and

entrusted him the duty of wiping out these drawings. Thus the Ka‘bah was restored to its true

purpose, the worship of the One God, for which it was originally designed".

"He then asked Hazrat Bilal to recite the Adhan and the Holy Prophet led the Prayer".

"Later on the Holy Prophet addressed the Makkans and said, “What punishment should

you have for the cruelties you committed against those whose only fault was that they invited

you to the worship of one God? "

They replied,

"We expect you to treat us as Joseph treated his erring brothers".

Hearing the plea of the Makkans the Holy Prophet said,

"No blame shall lie on you this day.” He told them that they were free as he has

forgiven them".

"Hazrat Umar was not only willing to make sacrifice in the cause of Allah on each

occasion but also wanted to excel others. At the time of the battle of Tabok, when the Holy

Prophet asked for contributions, Hadhrat Umar brought half of what he owned. The Holy

Prophet was much pleased and asked him, “Umar! Did you leave anything at home for your

family?"

"Yes, Messenger of Allah, I have left at home exactly half of what I possess".

(1)iAsqalani,Ibn-e-Hajari,AhmedibiniAlii,AliAsabaifii–Tamyizial-Sahaba,Ahyaial-

Turas,aliArabi,Beirut,1328,p.179/3

125

"In the meantime Hazrat Abu Bakr also arrived with his contributions. The Holy

Prophet asked him, “Abu Bakr, what have you left at home?” He answered, “The name of

Allah and His Messenger.” Hazrat Umar, who was looking for a chance to excel Hadhrat Abu

Bakr that day with his contributions, realised that Hadhrat Abu Bakr had excelled him on this

occasion too".

3.3.24 Hazrat Umar’s (R.A) grief at the death of the holy prophet (ملسو هيلع هللا ىلص)

"The Companions loved the Holy Prophet very much and when he died, they were

very grieved. Hadhrat Umar was full of grief too. He could not believe that the Prophet had

died. He, therefore, took out his sword and said, “I will kill anyone who says that the Holy

Prophet has died".

"After a while Hadhrat Abu Bakr arrived in the mosque and addressing the people he

recited the verse:

"Muhammad is only a Messenger. Verily, all Messengers before him have passed

away. If then he dies or be slain, will you turn back on your heels?"(1)

He said, "One who worshipped Muhammad should know that he has died and one who

worships Allah should know that He is alive and will never die.” Hadhrat Umar heard this,

realised his mistake and wept bitterly".

3.3.25 Hazrat umar’s (R.A) closeness to the holy prophet (ملسو هيلع هللا ىلص)

"The Holy Prophet (ملسو هيلع هللا ىلص) used to consult his Companions in various matters and the

Companions used to give their opinion whenever they thought that their advice would be

beneficial to the community".

"Once Hazrat Umar suggested to the Holy Prophet (ملسو هيلع هللا ىلص) that in order to make the

Muslim community purer, the system of Purdah should be introduced. On another occasion

he suggested that Muslims should be told to refrain from drinking alcohol".

"It so happened that after a while the verses of the Holy Quran, relating to Purdah and

the verses forbidding the consumption of alcohol, were revealed to the Holy Prophet and the

Muslims acted upon these commandments".

(1)iIbnial-iJawzi,Abduiul-rehmanibiniAlii,Al-MuntzimifiiTarikhial-Umamiwaial-Maluk,DariuliKutubial-

Ilmiyah,Beirut,1992,P.314

126

"Hazrat Umar, once, suggested to the Holy Prophet that as he receives many

dignitaries, he should have a special cloak made of fine material for himself to wear on these

ceremonial occasions. The Holy Prophet did not approve of the suggestion and said, “God

would not be pleased if I adopt such ways. I would like to meet those people in the clothes

which I normally wear".

"Later when someone presented silk garments to the Holy Prophet. The Holy Prophet

sent one of them to Hazrat Umar. He approached the Holy Prophet and said respectfully, “How

can I wear this garment when you yourself have disapproved of wearing silk for men".

"The Holy Prophet (ملسو هيلع هللا ىلص) replied, “Every present is not meant for personal use".

"The Holy Prophet (ملسو هيلع هللا ىلص) meant that since wearing of silk is not forbidden for women,

he could have presented this garment to his wife or to his daughter or should have put it to

some other use".

"Once the Holy Prophet (ملسو هيلع هللا ىلص) related a dream that he drank some milk and that it was

so delicious that he felt that the flavour had gone right through to the tips of his fingers. He

gave the rest of the milk to Hazrat Umar. The Companions asked the Holy Prophet (ملسو هيلع هللا ىلص) what

this dream meant. The Holy Prophet (ملسو هيلع هللا ىلص) replied, milk in a dream means knowledge".

On another occasion the Holy Prophet (ملسو هيلع هللا ىلص) said that Satan would avoid the path on

which Umar would tread.

These examples show the greatness of Hazrat Umar (R.A).

3.4 Golden deeds of Hazrat Umar (R.A)





"Hazrat Umar won battles, not to spread Islam by sword, but to establish peace in the

land and to bring to an end the mischief of the opponents. Therefore it is not correct to say that

Islam was spread by force. In fact when the people belonging to other faiths saw the beauty of

the teachings of Islam and the character of the people who followed it, they accepted Islam.

The people of those countries, which were conquered, were unhappy because of the atrocities

committed against them by their own rulers. Hadhrat Umar, after occupying those lands,

127

carried through many reforms. He divided the land into Regions, Provinces and Districts and

appointed Governors to each province who ruled according to the teachings of Islam".(1)

3.4.1 Appointment of governors

"Whenever Hadhrat Umar appointed someone as a Governor, he would choose the

most suitable and the righteous person for the post. It is related that once while he was writing

an appointment order for a person, a child came running to him and sat in his lap. Hadhrat

Umar began to caress the child with one hand while kept on writing with the other. Seeing

this, the person remarked".

"Ameer-ul-Momineen, the child seems to be enjoying your company. I have ten

children and none of them dare come close to me while I am working".

"Hazrat Umar heard this and cancelled the orders of appointment saying, “How can a

person, who can’t love his own children, love the people who are put under his care?"

Hazrat Umar always advised his Governors:

"Do not be discourteous to anyone whether he is a Muslim or a non- Muslim".

"Do not misuse your office for your own benefit or for the benefit of your friends and

relatives".

"He used to say, “I have not appointed you to treat people harshly. You should do

justice to them at all times. You are appointed to lead the people, under your care, to the right

path. You are their Imam and guide and not a cruel ruler. You should always keep your doors

open to the public so that those in need can come to you for help without any hesitation. You

should lead a simple life and avoid luxuries of life otherwise you will create a feeling of

jealousy among the less fortunate ones".








1iAliFarooq,p.224/2

128













saying".

"Had he not been the son of a Governor, he would not have hit you".

"Hazrat Amr bin Al-Aas pleaded, “Sir, the offender has been duly punished.”

"What do you say?” asked Hadhrat Umar to the Egyptian. The Egyptian said that he had

already taken revenge from the person who had hit him and that he was satisfied that the justice

was done. Hadhrat Umar accepted the plea of the Egyptian and then admonished his Governor

saying, “Every person is born free, you should not treat him like a slave".(1)

"Hazrat Amr bin Al-Aas was so ashamed at his conduct and that of his son that he

sought forgiveness from Hadhrat Umar, which was duly granted".

3.5 Majlis e Shura of Hazrat Umar (R.A)

"According to the example set by the Holy Prophet and by Hadhrat Abu Bakr, Hadhrat

Umar always consulted people before appointing government officials. He had set up a

committee of people who would advise him on such important matters. This was known as

‘Majlis-e-Shoora’ or Consultative Body. However on matters of utmost importance he would

gather all Muslims of Madinah for consultation".

"When Iraq and Syria fell to Muslims, the Muslims were divided in their opinion as to

what should be done to the conquered lands. Some were of the view that the estates should be

1iHameediullah,Dr,IslamiiRiyasat,UrduiAcademy,Karachi,Pakistan,1987,p.193

129

returned to their original owners while others thought that those lands should be distributed

amongst Muslims. The matter was put before Majlis-e-Shoora. After a few days discussion,

Hadhrat Umar agreed with the majority that such lands should be returned to their owners and

that a tax be imposed on them".(1)

3.5.1 Advisor to Hazrat Umar (RA)

"Allama Ibn Khaldun writes that the position of Hazrat Abu Bakr Siddique (may Allah

be upon him) during the time of Hazrat Hazrat AI was obtained by Hazrat Umar Farooq (RA)

in the time of Hazrat Abu Bakr Siddique (RA). Hazrat Umar Farooq (RA) had the same

position in the Caliphate of Hazrat Ali (RA) and Usman (RA) ".

"Ibn Sa'ad narrates from Hazrat Sa'id ibn al-Masabi that "Hazrat Umar (RA) sought

refuge from a complex problem in which Hazrat Ali (RA) could not attend to give him advice."

"The fact that Hazrat Abbas (may Allah have mercy on him) has been gaining ground

in time, Islam and pre-Islam is quite well-known. From a historical statement, guess what the

chief of this nation had achieved in Farooqi politics".

"Hazrat Umar (RA) consulted with anyone, he would have finalized it only after

consultation with Hazrat Abbas".

When Hazrat Umar (RA) faced a complex problem, Abdullah bin Abbas said:

"Ibn 'Abbas (RA) is your right to solve such difficult problems."

Allama Hafiz ibn Hajar writes in the mention of the Holy Qur'an Hazrat Abi ibn Ka'b

(R.A):

"That is, Hazrat 'Umar (RA) used to solve the problems faced by Abi Bin Ka'b and he

made them rule over the problems".

Owner Ibn Os-ul-Hadith al-Basri says that I was the "Arif", the head of his people, in

the time of Hazrat Umar.

In regard to the politics of Imam Ibn Taymiyah, Imam Ibn Taymiyah states:

"In cases where Allah and His Messenger's commandment are not clear, Hazrat Umar

(RA) used to give great advice"

1iGohariRahman,molana,IslamiiSiyasat,MarifiIslami,Mansoorah,1981,P.98-99

130

Modern Egyptian historian Mohammed Hussein describes the temple in simple terms:

Hazrat Umar (RA) laid the foundation of his politics on the Shura.

Imam Shu'a'bah has revealed the same truth in these words:

"The person who wishes to take part in the issues should decide the decisions of Hazrat

Umar (RA) because you decide with the advice of the Companions."(1)

"With regard to the selection of Khalifah Rashidin, so much so that every student of

Islamic history knows that none of them was chosen by the Prophet. And they had no

involvement in the messenger and family relationship in this selection".

3.5.2 Valor principles derived










in Islam, no one has the authority to legislate".












131



district level to the central level of the Islamic Emirate".

In Islamia, eligibility is taken into account rather than counting votes for the assembly.


by their own ability. For the guidance of the Muslims of the Islamic State and to resolve the

important and critical issues at the national level, a meeting of the Council should be found:





















1iJamhoriyatioiShuraiyat,p.363

132















Shura should compile this constitution in light of the Book and the Sunnah.(2)

3.5.5 Capability of Ameer






3.5.6 Selection of Ameer






1iMashwrahikiiAhmiyat,p.85 2iMashwrahikiiAhmiyat,p.86

133






members is refreshing. Khalifa Rashidan 3's latest service is the flame path for us".(1)



1. The wishes are overwhelmed with self-restraint and the Shari'ah commits the Shariah and

it should be proved by the Shariah court.

2. Otherwise the misconduct is credible. This means that they should adopt a belief that is

contrary to the truth.

3. If the wishes of the rich and the members of the council are answered. Medical Board to

confirm




3.5.8 Department of Education

"In addition to Islamic education and purification of the people of speech, in-house



and skills in this field before starting any work".






1iIslamikaiNizamieiShura,p.103 2iJamhoriyatioiShuraiyat,363

134




In Islam, the Majlis-I Shura is not a dictator, but an argument and an opinion. Imam

Ibn Taymah writes:





to the book and the Sunnah. ”(Politics of Shari'ah Revolutionary Khilafah and Democracy).

Principal Events of the Caliphate of Umar R.A"۔

"When Umar R.A took charge of the caliphate, the Muslim armies were fighting

against the Persians in Iraq and the Romans in Syria. The army in Syria was under the

command of Khalid bin alWalid, the favorite general of Abu Bakr. Umar R.A's first act as

khalifa was to dismiss him from all his commands, and to appoint Abu Obaida bin alJarrah

as the supreme commander of the Muslim forces in Syria".

"Shibli says that Hazrat Umar (R.A) had, for a long time, nursed a secret hatred of

Khalid because of the latter's excesses. Hazrat Umar (R.A) had indeed dismissed Khalid

because of his excesses but it appears that personal rancor was also at work. He was jealous

of Khalid's fame and popularity. If he disliked Khalid's transgressions, he ought to have

formally indicted him, and should have ordered full investigation of his crimes in murdering

Malik ibn Nuweira and in appropriating his widow. If Khalid had been proven guilty, then

Umar R.A ought to have passed sentence on him according to the Islamic law. But there was

no indictment and no investigation. Khalid was summarily dismissed and he died in poverty

and obscurity in 21 A.H".

"Umar R.A's caliphate is notable for its many conquests. His generals conquered Iraq,

Iran, Azerbaijan, Kirman, Seistan, Khurasan, Syria, Jordan, Palestine and Egypt, and

incorporated them into the empire of the Muslims. All of these were permanent conquests.

The Romans lost Syria, Palestine and Egypt for ever; and in Persia, the Sassani Empire ceased

to exist".

135

"Among other events of the caliphate of Hazrat Umar (R.A), were the first outbreak of

plague in Syria in 18 A.H., and a famine in Hijaz in the same year. Between them, the plague

and the famine killed more than 25,000 people".(1)

3.5.11 Civil and Military Administration and Policy

"Since the empire had grown enormously in all directions, Umar R.A had to establish

an administrative system. But the Arabs did not have any experience in administration. Hazrat

Umar (R.A), therefore, left the Persian and the Roman framework of administration in the

conquered provinces undisturbed. The Persian and the Roman staff carried on the day-to-day

work as before".

"Hazrat Umar (R.A) founded numerous military cantonments in Iraq, Syria and Egypt.

Since he wanted the Arabs to be a purely fighting and ruling class, he did not allow them to

buy land and to settle down or to become farmers in the conquered territories".

"To assess land revenue, Hazrat Umar (R.A) again had to retain the Persian and the

Romans systems. But in Iraq it was found necessary to survey the arable lands and to assess

tax on them. Arabs knew less than nothing about assessing land revenue. There was, however,

one exception in Uthman bin Hunaif of Madina. He was a man of outstanding ability as a

revenue expert".

"Though it was Hazrat Umar's (R.A) policy not to appoint the citizens of Madina

(Ansar) to any important positions, in this particular case he had no choice, and he appointed

Uthman bin Hunaif as the commissioner of land development in Iraq. Qadi Yusuf says that

Uthman bin Hunaif was an authority in all Arabia on taxation, assessment of land revenue and

land reclamation (Kitabul-Kharaj and Siyar-ul-Ansar) ".

"Within less than a year, Uthman bin Hunaif had completed the job of taking

measurements of the whole new province, and of making assessments for the collection of

land revenue. He was, thus, the first Financial Commissioner of Iraq, and incidentally, one of

the few Ansaris to hold any position of authority in the caliphates of Abu Bakr, Umar R.A and

Uthman bin Affan".

"When Syria, Jordan and Palestine were conquered, Hazrat Umar (R.A) appointed

Yazid bin Abu Sufyan the governor of Syria; Shurahbil bin Hasana governor of Jordan, and

1iIbniuliAseer,AbuialiHassaniAliibiniMuhammad,Usdiul-GhabaifiiMarifahialiSahaba,maktbaial-

Islami,Tehran,p.341/2

136

Amr bin Aas the governor of Palestine. Abu Obaida bin alJarrah was appointed governor of

the city of Damascus. When Amr bin Aas conquered Egypt, Umar R.A made him its

governor".

"Yazid bin Abu Sufyan, the governor of Syria, died in the plague of 18 A.H. When

Umar R.A heard the news of his death, he went to see Abu Sufyan to offer condolences to

him. But Abu Sufyan interrupted Umar R.A's commiseration, and asked him, “Whom are you

going to appoint governor of Syria in place of my late son, Yazid?” Hazrat Umar (R.A) said:

“Of course, his brother, Muawiya.” Abu Sufyan immediately forgot his sorrow at his son's

death, and rejoiced in the elevation of Muawiya, his second son, as governor. Umar R.A

appointed Muawiya the new governor of Syria. When Abu Obaida died, Umar R.A placed

Damascus also under Muawiya's jurisdiction. He fixed his salary at 60,000 pieces of gold a

year" ((1)).



him again for his alleged “pomposity".





“watchdog” over him in fiscal matters".







R.A) did not tolerate in any other governor. But Muawiya, for him, was a “special,” and the


"Tabari has recorded the following incident in Volume VI of his History. Hazrat Umar

( R.A) was in Damascus and Muawiya came to see him every day – mornings and evenings –

(1)iAliIstiaabifiimarifatialiashab,p315/1.

137

bedecked in regal outfit, with splendidly caparisoned mounts and escorts. When Hazrat Umar

( R.A) commented, rather acidly, upon his pageantry, he said that Syria was swarming with

Roman spies, and it was necessary to impress them with the “glory” of Islam. His pageantry,

he said, was only the outward emblem of that glory - the glory of Islam".

"But Hazrat Umar( R.A) was not convinced, and remarked: “This is a trap laid by the

slick and guileful man".

"Muawiya answered: "Then I will do whatever you say, O Commander of the Faithful".

Hazrat Umar( R.A) said:

"If I raise an objection to anything, you baffle and bewilder me with words. I am at a loss to

know what to do".(1)

"Here Hazrat Umar( R.A) can be seen utterly “helpless” before his own protégé. He

could condone Muawiya anything and everything. He, in fact, appeared to be ostentatiously

courting Abu Sufyan and his sons. Once he placed them at the helm of affairs, they

consolidated their position, and it became impossible to dislodge them. It was in this manner

that the secular, predatory, imperialist and economically exploitative Umayyads were foisted

upon the Muslims. The cultivation of the Umayyads, it appears, was one of the constants in

Saqifa's policy quation".

"Hazrat Umar( R.A) established courts of justice in every town and appointed judges

from amongst righteous people. He advised the judges to decide the cases impartially. He told

them not to be influenced by the status or riches of the parties. “Absolute justice should be

done in all cases,” he emphasised".

"Hazrat Umar( R.A) told him to seek an apology y from the man. Jablah said, Ameer-

ul-Momineen! I am the chief of my tribe. How can I apologise to an ordinary person?"

"Hazrat Umar( R.A) explained to him, “All are equal before Law. There is no

distinction between rich and poor in Islam."

Jablah retorted, “This is very strange. I thought that by accepting Islam I will earn more

respect, instead I am being humiliated."

"Hazrat Umar( R.A) said, “In Islam the most honoured person is he who is the most

righteous. Allah demands from us that we should do justice on earth".

1iAliIstiaabifiimarifatialiashab,p316/1

138

"Once Hazrat Umar( R.A) decided to buy a horse. Before bargaining, Hazrat Umar(

R.A) rode it to try it. During the trial the horse fell down and was injured. Hazrat Umar( R.A)

returned the horse to its owner, but he refused to take it back saying that the horse got injured

because of Umar’s mistake and demanded money. The matter was referred to an arbiter, who

decided in favour of the owner of the horse and against Hazrat Umar( R.A). Hazrat Umar(

R.A) acknowledged the decision and paid money to the owner of the horse. Hazrat Umar(

R.A) was very impressed by the arbiter’s decision and later made him the Qadhi of the town

of Koofah".

3.5.12 The system of Hazrat Umar’s Government

"Hazrat Umar( R.A) set up different departments for the smooth running of the

country. He established the Police Department, Tax and Revenue Department, Accounts

Department, a Department to look after the mail, and the Department of Justice. The

Government officials were paid high salaries so that they were not tempted to accept bribes".

"Hazrat Umar( R.A) was very particular about the finances of the community. He

always made sure that the officials misappropriated no money".

"When Hazrat Abu Hurairah, the Governor of Bahrain, returned to Madinah, he

brought a lot of wealth with him. Hazrat Umar( R.A) came to know of this. He called Hazrat

Abu Hurairah and asked him to explain how he had accumulated that wealth. He replied,

“Ameer-ul-Momineen, part of the wealth came from the sale of my horses. Moreover I

received presents. I haven’t applied any illegal means to collect the money".(1)

Hearing this explanation Hadhrat Umar was satisfied.

"On another occasion when the Governor of Yemen Province came to Madinah, he

was dressed in expensive clothes. Hadhrat Umar disliked it. He called him and said that the

officials of the government should wear simple clothes so as not to alienate themselves from

the common people".

"Umar ( R.A) commented, rather acidly, upon his pageantry, he said that Syria was

swarming with Roman spies, and it was necessary to impress them with the "glory" of Islam.

His pageantry, he said, was only the outward emblem of that glory - the glory of Islam".

1iJawzi,Abduiul-rehmanibiniAlii,Al-MuntzimifiiTarikhial-Umamiwaial-Maluk,DariuliKutubial-

Ilmiyah,Beirut,1992,p.228

139

But Hazrat Umar( R.A) was not convinced, and remarked: "This is a trap laid by the

slick and guileful man".

"Muawiya answered: “Then I will do whatever you say, O Commander of the

Faithful".

"Hazrat Umar( R.A) said: “If I raise an objection to anything, you baffle and bewilder

me with words. I am at a loss to know what to do".(1)

"Here Hazrat Umar( R.A) can be seen utterly “helpless” before his own protégé. He

could condone Muawiya anything and everything. He, in fact, appeared to be ostentatiously

courting Abu Sufyan and his sons. Once he placed them at the helm of affairs, they

consolidated their position, and it became impossible to dislodge them. It was in this manner

that the secular, predatory, imperialist and economically exploitative Umayyads were foisted

upon the Muslims. The cultivation of the Umayyads, it appears, was one of the constants in

Saqifa's policy equation".

"Hazrat Umar( R.A) established courts of justice in every town and appointed judges

from amongst righteous people. He advised the judges to decide the cases impartially. He told

them not to be influenced by the status or riches of the parties. “Absolute justice should be

done in all cases,” he emphasised".

"Hazrat Umar( R.A) told him to seek an apology from the man. Jablah said, Ameer-

ul-Momineen! I am the chief of my tribe. How can I apologise to an ordinary person?"

"Hazrat Umar( R.A) explained to him, “All are equal before Law. There is no

distinction between rich and poor in Islam".

"Jablah retorted, “This is very strange. I thought that by accepting Islam I will earn

more respect, instead I am being humiliated".

"Hazrat Umar( R.A) said, “In Islam the most honoured person is he who is the most

righteous. Allah demands from us that we should do justice on earth".

"Once Hazrat Umar( R.A) decided to buy a horse. Before bargaining, Hazrat Umar(

R.A) rode it to try it. During the trial the horse fell down and was injured. Hazrat Umar( R.A)

returned the horse to its owner, but he refused to take it back saying that the horse got injured

because of Umar’s mistake and demanded money. The matter was referred to an arbiter, who

1iAliIstiaabifiimarifatialiashab,p316/1

140

decided in favour of the owner of the horse and against Hazrat Umar( R.A). Hazrat Umar(

R.A) acknowledged the decision and paid money to the owner of the horse. Hazrat Umar(

R.A) was very impressed by the arbiter’s decision and later made him the Qadhi of the town

of Koofah".

3.5.13 The system of Hazrat Umar’s Government

"Hazrat Umar( R.A) set up different departments for the smooth running of the

country. He established the Police Department, Tax and Revenue Department, Accounts

Department, a Department to look after the mail, and the Department of Justice. The

Government officials were paid high salaries so that they were not tempted to accept bribes".

"Hazrat Umar( R.A) was very particular about the finances of the community. He

always made sure that the officials misappropriated no money".

"When Hazrat Abu Hurairah, the Governor of Bahrain, returned to Madinah, he

brought a lot of wealth with him. Hazrat Umar( R.A) came to know of this. He called Hazrat

Abu Hurairah and asked him to explain how he had accumulated that wealth. He replied,

“Ameer-ul-Momineen, part of the wealth came from the sale of my horses. Moreover I

received presents. I haven’t applied any illegal means to collect the money".(1)

Hearing this explanation Hadhrat Umar was satisfied.

"On another occasion when the Governor of Yemen Province came to Madinah, he

was dressed in expensive clothes. Hadhrat Umar disliked it. He called him and said that the

officials of the government should wear simple clothes so as not to alienate themselves from

the common people".

3.5.14 Introduction of Hijri Calendar

"Once Hazrat Umar( R.A) received a document on which the month ‘Sha‘baan’ was

written but there was no mention of the year in which it was written. It was not clear whether

the letter was written that year or the previous year. Hazrat Umar( R.A) placed the matter

before Majlis-i-Shoora. Someone suggested that the Persian method be adopted where the

name of the month as well as of the year was always indicated. The discussion took place as

to which date the era should begin. Hadhrat Ali suggested that Islamic era should start from

1iJawzi,Abduiul-rehmanibiniAlii,Al-MuntzimifiiTarikhial-Umamiwaial-Maluk,DariuliKutubial-

Ilmiyah,Beirut,1992,p.228

141

the Year of Migration and all present agreed to this proposal. That is how Hijri Calendar came

into existence".

The names of the months in a Muslim Calendar are as follows:

1. Muharram 7. Rajab.

2. Safar 8. Sha`baan

3. Rabi-ul-Awwal 9. Ramadhaan

4. Rabi-ul-Saani 10. Shawwaal.

5. Jamaadi-ul-Awwal 11. Dhul Qua‘dah

6. Jamaadi-us-Saani. 12. Dhul Hijjah.(1)

3.6 The Members of the Electoral Committee

"Hazrat Umar( R.A), on his deathbed, had appointed six Muhajireen as members of a

panel which was to choose one out of themselves as the future khalifa of the Muslims. They

were Ali ibn Abi Talib, Uthman, Talha, Zubayr, Abdur Rahman bin Auf and Saad bin Abi

Waqqas. Except Ali, all other members of the panel were capitalists, or rather, neo-capitalists".

"When they came from Makkah, they were penniless and homeless but within twelve

years, i.e., from the death of Muhammad Mustafa in 632 to the death of Hazrat Umar( R.A) in

644, each of them, except Ali, had become rich like Croesus. Between these two dates, they

had accumulated immense wealth, and had become the richest men of their times".

"Ali did not qualify as a member of this exclusive "club" but Hazrat Umar( R.A)

admitted him anyway. Apart from the fact that Ali made his living as a gardener whereas his

other five comembers lived on the revenues of their lands and estates, there was another gulf,

even more unbridgeable, that separated him from them. In character, personality,

temperament, attitudes, philosophy and outlook on life, Ali and the rest of them were the

antithesis of each other".

"In an earlier chapter, it was pointed out that the famous line of Keats, “Beauty is Truth

and Truth Beauty,” can be transposed to read as “Economic power is political power and

political power economic power.” Economic power and political power are reciprocal".

Karl Marx said:

1 Manaqib Amir ul-Mominin Umar bin al-Khattab,p.388

142

"Whatever social class has economic power, also has political and social power. " And

George Wald, professor of Biology at the Harvard University, said in an address in Tokyo n

1974: "Private wealth and personal political power are interchangeable".

There can be no doubt that economic power is a springboard of political power. This

has been a consistent pattern throughout history. President Abraham Lincoln had defined

democracy as the government of the people, by the people, and for the people. In the American

presidential elections of 1984 when President Ronald Reagan was reelected, the Russians

quipped:

"The United States Government is of the millionaires, by the millionaires and for the

millionaires".(1)

All the members of Hazrat Umar( R.A)'s electoral committee, were millionaires –

except Ali ibn Abi Talib! Following is a portrait left by historians of the members of Umar

R.A's Electoral Committee:

3.6.1 The Last Days of Hazrat Umar( R.A)

"One of the friends of Hazrat Umar( R.A) was a certain Mughira bin Shaaba. Hazrat

Umar( R.A) had appointed him governor, first of Basra, and later of Kufa. A slave of Mughira

had a certain grouse against him. He requested Hazrat Umar ( R.A)'s intercession, and upon

the latter's refusal, he attacked him, and mortally wounded him. A physician was called. He

gave Hazrat Umar( R.A) some medicine to drink but all of it came out of the gaping wound in

his navel. When the physician noticed this, he told Hazrat Umar( R.A) that there was no hope

of his recovery, and advised him to make his will since little time was left for him in this world.

Word rapidly spread that the khalifa was mortally wounded, and the news caused much

commotion in the city".

Many companions called on Hazrat Umar( R.A) to enquire after his health. Some of

them suggested that he designate someone as his successor. Hazrat Umar( R.A) said:

"If I designate someone as my successor, nothing would be amiss with it since Abu

Bakr designated me as his successor, and he was better than me. But if I do not designate

anyone as my successor, nothing would be amiss with that either since the Apostle of God did

not designate his own successor, and he was better than both of us (Abu Bakr and Umar R.A)

1iAsqalani,Ibn-e-Hajari,AhmedibiniAlii,AliAsabaifii–Tamyizial-Sahaba,Ahyaial-

Turas,aliArabi,Beirut,p.342/2

143

.Hazrat Ayesha(R.A) also sent word to Umar R.A urging him to appoint someone as khalifa

before his own death, or else, she warned, “anarchy and chaos may spread in the land".

Umar R.A asked Ayesha's messenger to tell her as follows:

"I have considered this matter, and I have decided to appoint six men as members of

an electoral committee, and to charge them with the task of selecting one out of themselves as

khalifa. The six men are: Ali, Uthman, Abdur Rahman bin Auf; Talha, Zubayr and Saad bin

Abi Waqqas. The Apostle of God was pleased with all six of them when he left this world,

and each of them is qualified to become the khalifa of the Muslims".(1)

Hazrat Umar( R.A) then called all six members of his electoral committee to his home

to explain to them what they had to do. When they came, he addressed them as follows:

"O group of Muhajireen! Verily, the Apostle of God died, and he was pleased with all

six of you. I have, therefore, decided to make it (the selection of khalifa) a matter of

consultation among you, so that you may select one of yourselves as khalifa. If five of you

agree upon one man, and there is one who is opposed to the five, kill him. If four are one side

and two on the other, kill the two. And if three are on one side and three on the other, then

Abdur Rahman ibn Auf will have the casting vote, and the khalifa will be selected from his

party".

"In that case, kill the three men on the opposing side. You may, if you wish, invite

some of the chief men of the Ansar as observers but the khalifa must be one of you Muhajireen,

and not any of them. They have no share in the khilafat. And your selection of the new khalifa

must be made within three days".((2))

Hazrat Umar( R.A) ordered his son, Abdullah, also to attend the meetings of the newly-

formed electoral committee, though not as a candidate for caliphate, and said to him:

"If the members of this committee disagree among themselves, you support those who

are in majority. If there is a tie with three on each side, then you support the party of Abdur

Rahman bin Auf".(3)

1iAliAsabaifii–Tamyizial-Sahaba,p.388/2 (2)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),p241/3. 3iTarikhiibnie-iKhuldoon,p.319

144

3.7 Views of Dr. Taha Husain about Hazrat Umar ( R.A)

"The Prophet of Islam had been dead, not days but only a few hours when Islam was

confronted with its first crisis in the matter of his succession. The Ansar said to the Muhajireen:

‘One chief from us and one from you.' But Abu Bakr did not agree to this, and he quoted the

following tradition of the Prophet: ‘The rulers shall be from the Quraysh.' Then he said to the

Ansar: ‘We shall be rulers and you will be our ministers.' The Ansar accepted this arrangement

(with the exception of Saad ibn Ubada)".

"This is how the ‘aristocracy' of Islam was born. Its right to rule rested on its

propinquity to Muhammad. All authority was vested in the Quraysh. The Ansar were the

advisers. Every Muslim has the right to offer advice. The Quraysh were to rule, and the Ansar

and the other Muslims were to give advice but not to rule".

"When Hazrat Umar( R.A) was dying, he was questioned about his successor, and he

said: ‘If Abu Obaida bin al-Jarrah were alive, I would have made him the khalifa. If Khalid

bin al-Walid were alive, I would have appointed him the amir of the Muslims. And if Salim,

the client of Abu Hudhaifa, were living today, then I would have designated him as your ruler.'

This Salim was a slave who came from Istakhar in Persia. He was emancipated, and became

a ‘mawali' (client) of Abu Hudhaifa. He was well-known for his piety. Many Muslims deferred

to him in matters of Faith even in the times of the Prophet. Sometimes he led the Muslims in

prayer also. He was killed in the Ridda wars during the khilafat of Abu Bakr. He was a devout

and God-fearing man".((1)).

"It was really unfortunate for the umma that Salim was dead or else Hazrat Umar( R.A)

would have made him his successor, and he might have made an excellent khalifa. At any rate,

Hazrat Umar( R.A) knocked down that "tradition" of the Apostle which Abu Bakr had quoted

before the Ansar in Saqifa according to which no one but the Quraysh had the right to become

rulers. Here was Umar R.A, the greatest "pontiff" of the Sunni establishment, ready, willing

and eager to make Salim the khalifa of the Muslims, who was:

(a)a non-Qurayshi

(b)a non-Arab

(1)iTheiGreatiUpheaval,publishedibyiDar-ul-Ma'arif,iCairo,i1959,p41.

145

(c)a ‘non-free' man, a client, a man who was emancipated by an Arab, and who was

under his protection.

"Hazrat Umar( R.A) "proved" on his deathbed that the "tradition" of the "Qurayshi

connection" by which the Muhajireen had claimed their "superiority" over the Ansar in Saqifa,

was spurious, and he “proved” that to be a khalifa of the Muslims, it was not necessary to be

a Qurayshi after all.

"Hazrat Umar( R.A) could consider a former slave who was not distinguished for

anything except for his piety, for the most important position in Islam but he could not consider

an Ansari for it, even if he had distinguished himself in war and peace. The Ansaris, in fact,

could not fill even less important positions".

"In his book, AlFarooq, M. Shibli, the Indian historian, has published a list of the

names of the civil and military officers of his (Umar R.A's) time. With one solitary exception

(Usman bin Hunaif), the entire list is made up of names of men who were noted for their

animosity to Ali, to Banu Hashim, and to the Ansar. These Ansaris were the same people who

had, at one time, given sanctuary to Hazrat Umar( R.A) in their city. They had given him food,

clothing and shelter when he did not have any of these things. Now he was repaying them!"

"Hazrat Umar( R.A)'s attitude toward the Ansar is in sharp contrast to the attitude

toward them of Muhammad, the Messenger of God. The latter loved the Ansar. He appointed

many of them as governors of Madina, and he made many of them commanders of various

expeditions. On one occasion he said that he would rather be with them (the Ansar) than with

any other people. He also considered them capable of and qualified to rule the Muhajireen".

146

Chapter 4

4 The Analytical Study of Counseling System in the Reign of

Hazrat Usman (R.A)

4.1 Introduction of Hazrat Usman (R.A)

4.1.1 Background

"Hazrat Usman (R.A) belonged to a noble family of Quraish in Makkah. His

ancestral lineage joins with that of Rasulallah, peace and blessings of Allah be upon him, in

the fifth generation. He was from the Umayyah family of Quraish, which was a well reputed

and honourable family of Makkah during the pre-Islamic days".

"HazratiUsmanibiniAffanraiwasiborniseveniyearsiafteritheiHolyiProphetsa.iHazrat Usman

(R.A) was born in 573 A.C. His father's name was Affan bin Abul- ".(1)

"Hazrat Usman (R.A) was one of the few persons of Makkah who knew how to read

and write. When he grew up, he started business in clothing which made him very rich. He

used his money in good and charitable ways and always helped the poor. Hazrat Usman (R.A)

was a soft natured and kind hearted man. He did not hesitate to spend any amount of money

on seeing a man in trouble in order to remove his misery. For his noble qualities the Makkans

had great respect for him".(2)

4.1.2 Hazrat Usman (R.A) acceptance of Islam

"Hazrat Usman (R.A) accepted Islam when Hazrat Abu Bakr (R.A) preached to him.

He was one of those Muslims who accepted Islam in its very early days. Though Banu Hashim

(Rasulallah, peace and blessings of Allah be upon him,'s family) was rival to Banu Umayyah

(Hazrat Usman's family), and the latter was in power at that time, Hazrat Usman (R.A) did not

hesitate to acknowledge the Prophethood of Rasulallah , peace and blessings of Allah be upon

him".(3)

(1)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),p250-251. (2)iWilferdiMadelung,iTheiSuccessionitoiMuhammad:iAiStudyiofitheiEarlyiCaliphate,iCambridgeiUniversityi

Press,i1997,ip135. (3)iAsmaiAfsaruddin,iOliver,UthmāniibniAffān,IniJohniL.iEsposito,TheiOxfordiEncyclopediaiofitheiIslamiciW

orld,Oxford,OxfordiUniversityiPress,

147

"This was one of the reasons why Quraish leaders belonging to Banu Umayyah (like

Abu Sufyan) were opposing Rasulallah , peace and blessings of Allah be upon him. Thus, the

acceptance of Islam in such a position shows the clear-mindedness of Hazrat Usman (R.A).

When he accepted Islam, the Quraish who once loved Hazrat Usman (R.A) became his

enemies. Even his relatives (like Hakam, one of his uncles) began to rebuke him and chastised

him severely".

"One of the daughters of Rasulallah, peace and blessings of Allah be upon him,, Hazrat

Ruqayyah (R.A) was married to one of the sons of Abu Lahab, a bitter enemy of Islam. When

Rasulallah, peace and blessings of Allah be upon him, started to preach Islam, she divorced

Abu Lahab's son. Then Rasulallah, peace and blessings of Allah be upon him, married her to

Hazrat Usman (R.A) ".

4.1.3 Migration to Abyssinia

"When life in Makkah became difficult for the Muslims, he went to Rasulallah, peace

and blessings of Allah be upon him, and sought permission to take refuge in Abyssinia along

with other Muslims. The permission was granted. Hazrat Usman and his wife crossed the Red

Sea with other Muslims and migrated to Abyssinia".

At the time of his migration Rasulallah, peace and blessings of Allah be upon him,

remarked: "Usman is the first man of my Ummah to migrate with his family for the sake of

Allah." He stayed there for a couple of months and returned to Makkah when he was wrongly

informed by somebody that the Quraish had accepted Islam".(1)

4.1.4 Hazrat Usman (R.A) gets title of Dhun Nurain

"Hazrat Usman (R.A) migrated for the second time with other Muslims to Madinah.

He could not participate in the first battle of Islam against non-believers of Makkah at Badr,

because his wife was very ill. She died before the Muslims returned from Badr after the

victory. Rasulallah, peace and blessings of Allah be upon him, gave him glad tidings that he

would be rewarded as though he had participated in the battle".

"After the death of Hadrat Ruqayyah (R.A), Rasulallah, peace and blessings of Allah

be upon him, married his next daughter, Umm Kulthum, to Hazrat Usman and so he was given

the title of Dhun Nurain i.e., the man with two lights".(2)i

(1)iTabaqatial-Kabir,iTahaiPublishers,p151/i3. (2)iFutuh-ul-Buldan,ip271/2.

148

4.1.5 The Holy Prophet’s (ملسو هيلع هللا ىلص) love for Hazrat Usman (R.A)

"The loss of a loved one is arguably one of the hardest things to deal with. It’s the kind

of pain that has a lasting effect on a person. When Hazrat Ruqayya (R.A) passed away, it was

difficult for Hazrat Usman (R.A) as he no longer remained the son-in-law of the Holy

Prophet (ملسو هيلع هللا ىلص) .

"The love that the Holy Prophet (ملسو هيلع هللا ىلص) had for him can be seen on many occasions

throughout his life. When Hazrat Ruqayyahra passed away the Holy Prophet)ملسو هيلع هللا ىلص( gave his

second daughter in marriage to Hazrat Usman (R.A), thus receiving the title of Zun-Nurayn

(the one who possesses two lights) by marrying two of the daughters of the Holy Prophet (ملسو هيلع هللا ىلص)

". When the second daughter of the Holy Prophet (ملسو هيلع هللا ىلص) passed away, the Holy Prophet (ملسو هيلع هللا ىلص)

remarked, “If I had another daughter I would marry her to Hazrat Usman (R.A) as well".(1)

4.1.6 Hazrat Usman (R.A) services to Islam before Caliphate

"He was a very prominent Muslim to serve Islam by all means. He participated in

almost all the battles against the non-believers in which Rasulallah, peace and blessings of

Allah be upon him, had also taken part, except the Battle of Badr. At the time of the Treaty of

Hudaibiya, he was sent to Makkah to negotiate with the non-believers. Shortly after, the

Muslims were wrongly informed that he was murdered by the Kuffar of Makkah. It is for this

reason that Rasulallah, peace and blessings of Allah be upon him, sought a pledge by the

Muslims to fight with the non-believers in revenge of his murder. That pledge is known as

Bai'at al-Ridwan (the Pledge of Ridwan). For Hazrat Usman (R.A) pledge, Rasulallah, peace

and blessings of Allah be upon him,put his left hand (representing Hazrat Usman's hand) on

his right hand".(2)

"When the Muhajirin (emigrants) from Makkah came to Madinah, they had great

difficulty in getting drinking water. Hazrat Usman (R.A) bought a well named bi’r-i-Rumah

from a Jew for twenty thousand dirhams for free use for the Muslims.

That was the first trust ever made in the history of Islam. Rasulallah, peace and blessings of

Allah be upon him, gave him the glad tidings of Paradise for this act.When the number of

Muslims increased, Rasulallah, peace and blessings of Allah beupon him,'s mosque became

too small to accommodate the increasing population. It was Hazrat Usman (R.A) who

(1)iUsd-ul-GhabahiFiiMarafatis-Sahaba,ip481/i3.

(2)iAl-Mubarakipuri,iSafi-ur-Rahman,iAr-Raheeq-ul-Makhtum,Dar-us-Salam,Riyadh,1996,p253.

149

responded to Rasulallah, peace and blessings of Allah be upon him,'s call and bought land for

its extension".(1)

"When Rasulallah, peace and blessings of Allah be upon him, went to the expedition

of Tabuk, Hazrat Usman (R.A) bore the expenses for one third of the Islamic army (about

10,000 men). He also gave one thousand camels, fifty horses and one thousand Dinars (gold

coins) to support the rest of the army. On this, Rasulallah, peace and blessings of Allah be

upon him, remarked, "Nothing will do any harm to Hazrat Usman (R.A) from this day,

whatever he does."(2)

"Hazrat Usman (R.A) was one of the scribes of the Wahi (revelation) and also used to

write other documents (letters and messages etc.) for Rasulallah , peace and blessings of Allah

be upon him. At the time of the election of Hazrat Abu Bakr (R.A), Hazrat Usman (R.A) was

present in the Assembly Hall of Madinah. During the caliphate of Hazrat Abu Bakr and Hazrat

Umar, he was a member of the Shura (Advisory Council). He occupied a prominent position

in the affairs of the Islamic State during that time".

4.2 The allegiance (Bait) of Hazrat Usman (R.A)

"The choice of the Caliph Som Hazrat Usman (R.A) was a manifestation of Shuraism,

as has been proven that during this period only the great Caliph of the Bar-Caliphate could

overthrow another Ummah. Hazrat Umar (R.A) once said that as long as one of the people of

Badr is left, then the Caliphate will remain in them, then the companions of Ahad will be

entitled to it as long as one of them is alive to another. After that the right cannot be found

then the people of the custom will be eligible for this responsibility. Believers will not have

any right to it after the victory. That is, the nation will look at the sacrifices of the people in

relation to the Khilafah and their long association with Islam. No person can be qualified for

this great position without being privileged".

"In his last moments, the Companions asked Hazrat Umar(R.A) to ask him to be his

successor. And in the eyes of Hazrat Umar (RA) himself, the personality of Hazrat Ali (RA)

deserved this great responsibility because of his unflinching abilities and his appointment to

the Ummah made you feel better. Because Hazrat Ali was one of the predecessors. Hahab was

in Badr as well as the sky was full of knowledge and grace, and God was merciful, and your

(1) Ahmad,iAbd-ul-Basit,iUthmanibiniAffan,itheiThirdiCaliphiofiIslam,iDar-us-Salam,iRiyadh,2000,p134.i

(2)iMuhammadiibniIshaq,SeeratiRasuliAllahملسو هيلع هللا ىلص,iTheiLifeiofiMuhammad,iOxfordiUniversityiPress,p146-148.

150

son Hazrat Abdullah (R.A). The successor of Allah was suggested. But despite this demand

and qualified person, he refused to be a caliph and once again Abdullah ibn Abbas said: Save

three things from me, one of which is that I have not made anyone a caliph after me. Instead,

you commissioned this task by a committee comprising Ali (R.A), Usman (R.A), Talha (R.A),

Zubair (R.A), Saad ibn Abi Waqas (R.A) and Abdul Rahman bin Awwaf (R.A). Handed over

to them to choose one of their caliphs after deliberation. They were the people of the Ummah

whose beauty could be deprived of the truth? In response to this question, Hazrat Zubair said:

I vote in favor of Hazrat Ali (R.A) and Hazrat Talha (R.A) in favor of Usman (R.A) and Hazrat

Saad (RA). , Abdul Rahman Bin Aufif departed from his rights in favor of Allah. After this,

Hazrat Abdurrahman bin Auf (RA) said, "I assure you that I have no need for a Khilafah. Are

you ready to obey me?" Hazrat Ali said: "Yes, I accept your order. Whatever decision you

make will be acceptable to me." Similarly, other members of the committee accepted your

order".

"After reaching the point of discussion, Abdul Rahman bin Awf (R.A) presented the

names of Hazrat Usman (R.A) to the nation so that their wishes could be ascertained. Madinah

was also the center of refugees and Ansar, but due to the martyrdom of Hazrat Umar and the

governor of various areas, the chiefs and honorees of many cities gathered in Madinah to get

acquainted with the election of a new caliph. ۔ Hazrat Abdul Rahman Bin Aufi (R.A) sought

to know all of them, consulted with the guidance of the people and inquired of the opinion of

the common people only after which you came to the conclusion that the majority of Usman

Razi Allah is in favor of Allah, the next day you gathered all the refugees and Ansar in the

mosque and spoke, "I made a very good effort to seek public opinion, after which I came to

the conclusion that the majority of Usman Razi Allah is in favor of Allah and He is willing to

accept them as His rich. I'm putting on. " Upon hearing this declaration, Ali made an oath of

allegiance to Hazrat Usman (RA), and others continued to pledge allegiance".

In the words of Allama Ibn 'Asir, "All the Shuras agreed on the allegiance of Hazrat

Usman (R.A)."

4.3 Hazrat Usman (R.A)- the third Khalifa of Islam

"Before his death, Hazrat Usman (R.A) appointed a panel of six men to select a

Khalifah from amongst themselves and then sought his approval through Bai'at (Pledge of

loyalty) by the Muslim public. He also instructed them to make the nomination within three

days. The panel included Hazrat Usman, Ali, Sa'd bin Abi Waqqas, Talha, Zubair and Abdur

151

Rahman bin 'Auf (Ridwanullahi Alaihim) as the members.The panel could not arrive at any

decision even after long meetings. Then, Hazrat Abdur Rahman bin 'Auf proposed somebody

to withdraw his name in order to decide the matter. When he got no response, he withdrew his

own name. The remaining members agreed that he could take a decision. He consulted each

member individually except Hazrat Talha (R.A) who was not present in Madinah at this time.

It so happened that Hazrat Usman proposed Hazrat Ali's name and Hazrat Ali proposed Hazrat

Usman's name for the post of Khalifah. But Hazrat Zubair and Sa'd (R.A) were more in favour

of Hazrat Usman than Hazrat Ali".(1)

"After more consultations with other companions and careful consideration during the

third night, Hazrat Abdur Rahman bin ‘Auf (R.A) gave his decision in the morning of the

fourth day, in favour of Hazrat Usman (R.A) ".

"First of all, Hazrat Abdur Rahman bin ‘Auf (R.A) took Bai'at at the hands of Hazrat

Usman and then all the Muslims present in the Mosque followed suit and took Bai'at (pledge

of loyalty) at the hands of Hazrat Usman (R.A). In this way, Hazrat Usman (R.A) was declared

to be the third Khalifah".

"When Hazrat Talha (, may Allah be pleased with him.) returned to Madinah, Hazrat

Usman (R.A) requested him either to accept the post of Khalifah (as he was one of the people

proposed by Hazrat Umar for the post) or to acknowledge him as Khalifah by taking Bai'at.

Hazrat Talha declined to be the Khalifah and took pledge of loyalty at his hand, saying "How

can I object to your being the Khalifah when all the Muslims have agreed upon you."(2)

4.4 The conquests during Hazrat Usman (R.A) caliphate

"During the caliphate of Hazrat Usman (R.A), the Muslims conquered a number of

new areas.They took over Antalya and Asia Minor in the west including Cyprus. Afghanistan,

Samarkand, Tashkent, Turkmenistan, Khurasan and Tabrastan in the East and North East; and

Libya, Algeria, Tunisia and Morocco in North Africa.In this way Muslims were ruling over a

vast part of Asia and Africa viz. Afghanistan, Turkmenistan, Uzbekistan, Persia or Iran, Iraq,

Armenia, Azerbaijan, Turkey, Cyprus, Syria, Palestine, Jordan, Egypt, Libya, Algeria,

Tunisia, Morocco, and of course Arabia and Yemen including the Gulf states.(3)

All these countries and places were under one flag, and the Islamic state was far bigger than

any of the past mighty Byzantine or Persian Empires had ever been. Islam as a religion was

(1)iTabaqatial-Kabir,p163/1. (2)iFidaii,RafiiAhmad,HazratiUsman,iIslamiciBookiService,iP32. (3)iH.U.iRahman,AiChronologyiOfiIslamiciHistory,iP52-53.

152

also prevailing in Abyssinia (now Ethiopia) and in some parts of East and Central Africa

though these places were not under the direct control of the Caliphate".

4.4.1 Conference of the Governors

"When the unrest caused by Sabaites continued to grow in all parts of the State, the

news began to pour into Madinah. The leading companions asked Hazrat Usman to take steps

against them. So, he called a conference of the governors in Madinah in the year 34 A.H., just

after the Hajj".

"All the governors attended the meeting. Hazrat Usman (R.A) enquired from them

about the growing unrest in the State. They told him that it was due to some mischief-mongers

who wanted to overthrow the government. They suggested that such persons must be punished

and those who were the leaders must be put to sword. But Hazrat Usman disliked the

suggestion and told them that without just cause he would never shed even a single drop of

Muslim blood. Hazrat Usman (R.A) was not willing to take stern action against such persons

because he did not wish that hundreds of men should be massacred for his interest. Instead, he

sent a mission of four persons to tour the provinces: Muhammad bin Muslimah, Usamah bin

Zaid, Ammar bin Yasir and Abdullah bin Umar (R.A) ".

"After the governors' conference was over Hazrat Amir Mu’awiya (R.A) suggested

that he should leave Madinah and should pass some time in Damascus but he said, "I would

not leave Madinah even if the people kill me. No price can take me away from the land of the

Holy Prophet , peace and blessings of Allah be upon him."(1)

"Then Hazrat Amir Mu'awiya (R.A) requested Hazrat Usman (R.A) to allow him to

send an army to Madinah for his protection but Hazrat Usman did not even agree to that, the

mission sent by Hazrat Usman toured various places and talked with the people. Three of them

returned to Madinah and reported to Hazrat Usman that the conditions were normal. The fourth

member of the mission Hazrat Ammar bin Yasir (R.A) did not return. He was sent to Egypt

where Abdullah bin Saba and his followers coaxed him and he started to live with them instead

of returning to Madinah".(2)

(1)iM.iHinds,iTheiMurderiofitheiCaliphiUthman,iiniInternationaliJournaliofiMiddleiEastiStudies,i1972. (2)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),p185/15.

153

4.4.2 Victories

"Hazrat Usman (R.A) reign constituted a glorious period in the history of Islam. The

territories of Islamic state (caliphate) were immensely extended. Though the conquests during

his time were not so much in number as during the time of Hazrat Umar, nevertheless they

were not few in number either. He ruled over a vast part of the then known world, right from

Kabul (Afghanistan) to Morocco. He put down the rebellions with an iron hand. During Hazrat

Usman (R.A) period of caliphate, the Muslim naval force was developed and Muslims began

naval victories. The victory over the huge naval force of the Byzantine Empire comprising

500 ships has been termed as the Grand Victory. After the capture of North African territories

by Muslims and gaining full control over Mediterranean, the mighty power of Byzantine and

Roman Empires had collapsed. Actually Islam was at the zenith of its glory during the period

of Hazrat Usman (R.A) ".(1)

4.4.3 Official Manuscript of the Holy Quran

"One of the magnificent services to Islam done by Hazrat Usman (R.A) was to

safeguard any possible change in the codex of the Holy Qur'an. After the conquests by the

Muslims, hundreds of thousands of non-Arabs, whose mother tongue was not Arabic,

accepted Islam because of its teachings".

"Hazrat Hudhaifah (R.A), one of the prominent Companions of Rasulallah,peace and

blessings of Allah be upon him,, went for Jihad during that time and noticed many differences

in the manner of recitation of the Holy Qur'an. The Syrians recited in a way different from that

of Kufis while the Kufis differed from the Basris and so on. As a matter of fact, these

differences were due to the differences in the way of writing Arabic. Seeing this condition,

Hazrat Hudhaifah reported the matter to the Khalifah on his return from Jihad, and suggested

that the Madinah codex should be regarded as authentic, i.e. the Holy Qur'an, which was

written and compiled in book form during the time of Hazrat Abu Bakr (R.A) and was kept

with Ummul Mumineen Hazrat Hafsah (R.A)".

"Hazrat Usman (R.A) took that Book from Hazrat Hafsah(R.A) and canonised the

Madinah codex. He asked Hazrat Zaid bin Thabit (R.A), the person who wrote it during the

time of Hazrat Abu Bakr, to make copies of the same with the help of some other Companions

like Abdullah bin Zubair and Sa'd bin 'As etc. Then he ordered all other copies, beside the

(1)iA,iAmatullahi(29iNovemberi2005),Uthmaniibni'Affan.

154

Madinah codex, to be burnt and destroyed throughout the State. Those people who earned their

living in the provinces as the receptacles and expositors of the sacred text were not pleased

with this act".(1)

"It has been discussed before that such persons criticised Hazrat Usman for burning

unauthentic texts. However, for this great service Hazrat Usman (R.A) is famous as the Jami'ul

Qur'an (the compiler of the Qur'an), and for this act, the Muslim world will forever be indebted

to him".

4.4.4 Hazrat Usman (R.A) the great scholar

"Hazrat Usman (R.A) had beautiful handwriting, and for this reason Rasulallah, peace

and blessings of Allah be upon him, appointed him as one of the scribes of the Wahi

(revelation). His style of writing was well recognised among the Companions. Arabic knowing

persons can recognise the fluency of his writings especially of the letters and the orders he

sent to various officers during his Khilafat".

Though he was not an orator but his way of lecturing was very powerful and effective.

His addresses and lectures can be viewed in many history books.

"Hazrat Usman (R.A) was a great scholar of the Holy Qur'an and was a Hafiz (one who

commits the whole Holy Book to memory). He was well versed in Shan-i-Nuzul, which is the

chronology of the revelation of various verses and chapters of the Holy Qur'an, and was

considered an authority in this respect".(2)

"He was one of the few Companions who excelled in deriving laws from the verses of

the Holy Qur'an".

"Although his jurisdiction was not of the standards of Hazrat Umar and Hazrat Ali

(R.A), nevertheless he was well qualified in this respect. His verdicts and judgements have

been mentioned in many books. He was also considered an authority on the laws of Hajj. Even

Hazrat Umar (R.A) used to ask Hazrat Usman regarding Hajj during his time".

4.4.5 Character and Piety

"Hazrat Usman (R.A) was a very pious Companion and a man of high character. He

was the most modest of all the Companions".

(1)iTarikhiuliumamiwaliMulok,(Tarikhial-tabri),p185/15. (2)iHabiburiU.iRahmani,AiChronologyiofiIslamiciHistory,i570.

155

"Once, Rasulallah, peace and blessings of Allah be upon him, was sitting with some

of his Companions and the shin of his mubarak leg was not covered. In the meantime,

somebody informed him about the arrival of Hazrat Usman (R.A). Rasulallah, peace and

blessings of Allah be upon him, immediately covered it and remarked".

"Even the angels have regard for the modesty of Usman."(1)

"He was a strict follower of the Sunnah of Rasulallah , peace and blessings of Allah be

upon him.Somebody asked him the reason for smiling after wudu. He replied that he had seen

Rasulallah, peace and blessings of Allah be upon him, smiling after making wudu, so he smiled

in order to follow him. Once, he demonstrated to the Muslims the correct way of making wudu

according to the Sunnah of Rasulallah ,peace and blessings of Allah be upon him. He used to

fear Allah very much. Tears used to roll down his face due to Allah's fear. Whenever the

consequences to be faced in the grave were described before him, he used to weep so much

that his beard would moisten with tears. Sometimes he wept and cried seeing a corpse or a

grave due to his fear of Allah.He used to say".

"The grave is the first stage of all the stages of the Hereafter. If a person is successful

there, he would be successful on the Day of Judgement too. If a person faces difficulty in the

grave, other stages will also be difficult for him".

"He used to carry out household work although he was one of the wealthiest persons

in the whole of Arabia. He would not wake his slave to take any help from him when he got

up to perform Tahajjud Salat".(2)

"Hazrat Usman (R.A) was very soft spoken. If any person talked to him in a harsh tone

he always replied gently. Once when he was delivering the Jummah Khutba, a person shouted

during the Sermon".

"Oh Usman, repent for Allah’s sake and keep away from going wrong." He

immediately turned his face towards the Qiblah and exclaimed, "Oh Allah, I am the first to

repent before Thee and to turn towards Thee."

"He never took any allowance from the Baitul Mal for his services as a Khalifah.

Hazrat Umar recieved 5,000 Dirhams annually as an allowance from the public treasury, thus

Hazrat Usman contributed 60,000 Dirhams after his 12 years service, towards the Public Fund.

(1)iAhmedibiniHanbal,AbuiAbdiellahibiniMuhammad,Al-Musnad,Al-iMaktabial-Islami,Beirut,1978,p281/4. (2)iMusnadiAhmadiIbniHanbal,p282/4.

156

Examples of his generosity have already been given. He was the most generous among all the

wealthy Companions and never hesitated to spend his money for the cause of Islam and

Muslims. His house was one of the biggest in Madinah which he built near the mosque of

Rasulallah , peace and blessings of Allah be upon him".(1)

He established a library in the back of his house for the education of the Muslims.

4.4.6 Wives and children

"Hazrat Usman (R.A) was first married to Rasulallah, peace and blessings of Allah be

upon him,'s daughter, Hazrat Ruqayyah (R.A) who died in Madinah while Rasulallah, peace

and blessings of Allah be upon him, was away on the expedition of Badr. Then he was married

to the younger daughter of Rasulallah, peace and blessings of Allah be upon him, whose name

was Hazrat Umme Kulthum. She also died in the year 9 A.H. His first wife, Hazrat Ruqayyah,

bore him a son called Abdullah, who died at an early age. He had no child from Umme

Kulthum (R.A). After the death of his second wife Hazrat Umme Kulthum, he married the

following ladies at different times: Fakhtah bint Walid; Umme Amr bint Jundah; Fatimah bint

Shaibah; Umme Banin bint Uwainah; Ramlah bint Shaibah; Aishah; Umme Aban; and Nailah

bint Farafsah, his last wife whose fingers were chopped by the insurgents".(2)

Eleven sons were born to him from different wives. Some of them died at an early age.

One of his sons, Aban became famous and held high positions during the Umayyads. He had

six or seven daughters.

4.5 Valor principles derived from the Hazrat Usman (R.A) government









(1)iMusnadiAhmadiIbniHanbal,p283/4. (2)iRogerson,iBarnaby,TheiHeirsiOfiTheiProphetiMuhammad:iAnditheiRootsiofitheiSunni-ShiaiSchism,ip236.

157







The family should have confidence in their qualities. The local council must be fully

authorized to perform the duty of the well-known Nahi-ul-Munkar, whose report is to be

prosecuted. The Council shall have a record of the educational, social, social, moral and

economic conditions of its constituency. The preliminary report of the Council should be valid

for all types of verification. The importance of the Shura's decision in mutual disputes is of

paramount importance".



district level to the central level of the Islamic Emirate. In Islamia, eligibility is taken into

account rather than counting votes for the assembly. Qualification is a well-known item in

society. Different segments of society are distinguished by their own ability".

For the guidance of the Muslims of the Islamic State and to resolve the important and

critical issues at the national level, a meeting of the Council should be found:










158


prepared in excess of the number of district councils across the state."(1)




4.5.1 Precautions of Majlis e Shura during Hazrat Usman (R.A) Reign




the guise of the construction work of Rafah, Because it is included in the duties of the
















Shura should compile this constitution in light of the Book and the Sunnah".(3)

1iKhalid,AbuiNuman,SaifiUllah,SeeratiUsmaniGhani(R.A),DariuliUndlus,Lahore,p.281 2iAliSalabi,AliiMuhammadi,Dr,SeeratiUsmaniZuoniNoraini(R.A),DariuliSalam,Riaz,SaudiiArab,1435,p

.365 3iSeeratiUsmaniZuoniNoraini(R.A),p.241

159

In addition to the justice of the Central Council, there should be ingenuity so that the




that Islam can control the secret conspiracies of the enemy elements.








In other systems, the government and other members are elected for a limited period.



members is refreshing. Khalifa Rashidan 3's latest service is the flame path for us.








Board to confirm

Accountability Board: - Record of all types of property should be obtained before the


be accounted for in case of extraordinary increase.

In addition to Islamic education and purification of the people of speech, in-house


160


and skills in this field before starting any work.










Ibn Taymah writes:





to the book and the Sunnah".(1)

4.5.6 Achievements of third Caliph Hazrat Usman Ghani (RA)

"The third caliph Hazrat Usman (RA) was the very talented and good administrator.

He organized the Muslims tactfully after the death of Hazrat Umar Farooq (RA) ".(2)

The third caliph made many reforms for betterment of Muslims. Some of his

achievements are as under:-

4.5.7 Collection and Editing of Holy Quran

"There were different accents of Arabic language in the Arab world. The Holy Quran

was also read in different accents according to local languages. Hazrat Usman (RA) thought

that these accents can cause wrong pronunciation of Holy Quran in future. Therefore, he

collected all copies of holy Quran, which were prepared in the era of Hazrat Abu Bakr

1iSyedinaiUmariBiniKhattabi(R.A),p.369 (2) Nuwayrī,iAḥmadiibniAbd-ul-

Wahhāb,Muhanna,iTheiultimateiambitioniinitheiartsiofierudition,PenguiniBooks,p85.

161

Siddique (RA). He destroyed all these copies of Holy Quran and made a fresh copy of Holy

Quran in the presence of Muslim scholars. Hazrat Usman Ghani (RA) ordered to read the Holy

Quran in one accent. He sent fresh copies to all provincial governments".

4.5.8 Economic Reforms

"The third caliph Hazrat Usman (RA) made many reforms in the economic system of

Muslims and strengthened their economy. He further prolonged the government treasury

programme of Hazrat Umar Farooq (RA). Hazrat Usman (RA) worked day and night for the

success of this programme without any salary. Dutiful and well reputed officers were deputed

on this programme for betterment of his people. He donated his salary and other income for

the welfare of his people".

4.5.9 Reforms in Defence Sector

"Hazrat Usman (RA) brought important reforms in defence sector. He constructed

many cantonments for defence force all across the states of his dynasty. Hazrat Usman (RA)

considerably increased the monthly salary and other allowances of soldiers. He enrolled

soldiers from all tribes of far flung areas and provided high quality horses to them".

4.5.10 Provision of First Naval Ship

"Hazrat Usman (RA) provided the first naval ship to Governor of Syria on request of

Hazrat Ameer Mavia. In this way, the Muslim army acquired naval superiority at first time in

the history. The Muslim army defeated Syrian army with the help of these sea war tactics. The

third caliph established the factories of ships in the coastal areas of Egypt and Syria".

4.5.11 Religious Services.

"Hazrat Usman (RA) constructed many mosques in the country and provided water to

these mosques. He deputed a Moazzan for offering Azan in these mosques. Moreover, he

extended Masjid-e-Nabvi and Masjid-e-Haram and decorated these mosques with colorful and

precious stones".

4.5.12 Welfare Projects

"Hazrat Usman (RA) launched many welfare projects in his period, which inculude

constructed buildings, roads, bridges, well and Inns".

162

4.5.13 Battle Victories

"The third caliph achieved many battle victories in his first six years of government.

He extended the borders of his country to China, Iran and Subcontinent. Hazrat Usman (RA)

also conquered Tarabulus (Tripoli), Tunas, Marrakesh and Aljazeera in Northern Africa

countries during his period. The island of Cyprus, Kabul and Ghazni (presently in

Afghanistan) also came under the Muslim government in his period. Some famous battle

victories have been described in the succeeding paragraphs".(1)

1) Occupation of Skandaria (Place) Durbar

"A large number of Romans were living in Skandaria (place) but they were suppressed

from Hazrat Umar Farooq (RA). When Hazrat Umar (RA) passed away, the Qaiser-e-Rome

incited these Romans against the government of third Caliph Hazrat Usman (RA). These

Romans created mutiny in the country. However, the commander of third caliph Hazrat Umro

Bin Abi Waqas defeated them and occupied again the Skandaria. The Romans got heavy losses

in this war because the tribal did not support them in this war".(2)

2) Rise of Mutiny in Northern Provinces

"Some people in the provinces of Armenia and Azerbaijan created mutiny against

government after the death of Hazrat Umar (RA). When Hazrat Usman (RA) came to know,

he sent Hazrat Waleed Bin Uqba (RA) to tackle the mutiny. Hazrat Waleed Bin Uqba (RA)

tactfully tackled the situation there and ensured peace in these provinces".

3) Occupation on Tarabulus (Tripoli).

"Hazrat Usman Ghani (RA) deputed Abdullah Bin Sarah as governor of Egypt in place

of Hazrat Umar Bin Alghas (RA). Abdullah Bin Sarah was young, intelligent and bravo

general. He attacked on northern Africa. Hazrat Usman (RA) sent Hazrat Ibn-e-Zubair towards

northern Africa for support of Abdullah there. They carried out multiple attacks on Tripoli.

The king of Tripoli Zarbeer did not defend his country and surrendered to Abdullah (RA). He

made a peace treaty with Abdullah and promised for paying of twenty five hundred Dhamam

annually to Abdullah (RA)".(3)

4) Occupation on Island of Qabrus (Cyprus)

1iSyedinaiUmariBiniKhattabi(R.A),p.271 (2)iH.U.iRahmani,AiChronologyiOfiIslamiciHistory,i1999iP48-49.

3iIzalatiuliKhafaianiKhelafatieliKhulafa,p.342

163

"The Island of Qabrus (Cyprus) is situated on the bank of Syria. Hazrat Umar Farooq

(RA) was against the sea warfare, therefore, he did not allow battle against the rebels of Cyprus

in his period. When Ameer Muavia (RA) deputed governor of Syria after the death of Hazrat

Umar (RA). He sought permission of battle against these rebels from Hazrat Usman (RA).

Hazrat Usman (RA) permitted Ameer Muavia to fight against the rebels of Cyprus. Ameer

Mavia prepared a strong ship and attacked on rebels and defeated them. The rebels made a

peace treaty with Ameer Mavia and promised for paying seven hundred Dhamam. Later on,

the people of Cyprus broke this treaty and refused to pay the amount to Ameer Mavia. When

Ameer Muavia came to know about the violation of treaty, he again attacked on them and

occupied the island of Cyprus. Then, he attacked on Iran and Paris and occupied these

countries".(1)

"Abdullah Bin Amir attacked on Neharistan and Kerman and defeated these countries.

In this way, he advanced towards Ghazni and Kabul (now in Afghanistan) and occupied these

countries. The Muslim conquerors reached to the borders of Hindustan (India) in those days".

(1)Ibnial-iJawzi,Abduiul-rehmanibiniAlii,ManaqibiAmiriul-MomininiUmaribinial-Khattab,Maktabahial-

Hilal, 2004,p326.

164

Chapter 5

5 The Analytical Study of Counseling Systemin the Reign of

Hazrat Ali (R.A)

5.1 Introduction of Hazrat Ali (RA)

5.2 Biography of Hazrat Ali (RA)

"Hazrat Ali (RA) belonged to the tribe Quraish and the family of Bani Hashim in

Makah. He was born In the Holy Kabah in Makkah on Friday, 13th Rajab 23 BH. He (RA)

was the son of Hazrat Abu Talib (RA) the uncle of Holy Prophet (ملسو هيلع هللا ىلص), who had nourished

and brought up Hazrat Muhammad (ملسو هيلع هللا ىلص). His mother Fatima bint-e Asad was also a noble

lady belonging to the tribe of Bani Hashim whom the Prophet (ملسو هيلع هللا ىلص) respected as his own

mother. When he was born his name was suggested by Hazrat Muhammad (ملسو هيلع هللا ىلص) that’s why

his name became more significant. Hazrat Ali (R.A) had a great honor of being the first cousin

of Hazrat Muhammad (ملسو هيلع هللا ىلص) and was also brought up under His kind and inspiring supervision

for most of the time of his life".(1)

5.2.1 First Youth to Accept Islam at the early age of 10

"Hazrat Ali (RA) was the first among youth who accepted Islam just at the age of 10.

Hazrat Ali (R.A) was only 10 years old when the Messenger of Almighty Allah received the

very first Revelation from the Almighty Lord. He (ملسو هيلع هللا ىلص) was directed to start preaching of

Islam from His own family. That’s why He (ملسو هيلع هللا ىلص) started preaching of Islam from His family

and closest relatives. For this purpose, He (ملسو هيلع هللا ىلص) invited all to the meal and asked from all of

them that ”Who will join me in the cause of Almighty Allah?” The entire gathering

remained silent, but the little Ali (R.A) stood up with great courage and made his firm belief

in the Word of Righteousness known in front of all. He (RA) said, “Though my eyes are sore,

my legs are thin and I am the youngest of all those present here yet I will stand by you, O

Messenger of Allah.” Thus he became the first youth to enter the loop of Islam.This shows the

great valor and insight of Hazrat Ali (R.A), who did not care about the travesty of the non-

1 Al Nowvi,Yahya bin Sharf ,Abu Zakriya,Tahzeeb ul Asma wal Lughat,Dar ul Kutb Al

Ilmiyah,Bierut,1403,p.217

165

believers and had an excellent amount of understanding of right and wrong at a very early

age".(1)

5.2.2 Risking his Life for the Holy Prophet (ملسو هيلع هللا ىلص)

"When Holy Prophet (ملسو هيلع هللا ىلص) started preaching Islam everyone was against Him except

some of the people in which Hazrat Ali (RA) included. Hazrat Ali (RA) never lost his courage

in collaborating with his cousin and in admitting his love and loyalty towards him. On every

occasion, he acted as a shield to the Prophet (ملسو هيلع هللا ىلص) against all odds. A crucial time came when

enemies of Prophet (ملسو هيلع هللا ىلص) firmly decided to boycott him and the members of his household.

The situation depressed so much that even their lives were in extreme danger. He (RA) always

protected Prophet Muhammad (ملسو هيلع هللا ىلص) since his childhood. Our beloved Prophet (ملسو هيلع هللا ىلص) also

loved him very much. The night when the Holy Prophet was migrating to Madina, his house

was surrounded by the bloodthirsty tribesmen, who had plotted to kill him. They were ready

to kill any person who came out of the house. In such a situation, the Holy Prophet (ملسو هيلع هللا ىلص)

asked Hazrat Ali (RA) to sleep on his bed. He followed the command gladly and immediately

jumped on the bed".

"Therefore, at night, the Apostle (ملسو هيلع هللا ىلص) asked Hazrat Ali (R.A) to hand over the

entrusted possessions to their owners, as He (ملسو هيلع هللا ىلص) had prepared to leave Makah along with

Hazrat Abu Bakr (RA) as directed by Allah SWT. Hazrat Ali (RA) risked his life just for the

sake of the Almighty and His Messenger (ملسو هيلع هللا ىلص) as he knew that the disbelievers might slay

him while he was resting in the bed of Prophet (ملسو هيلع هللا ىلص) that night. This shows the remarkable

and unmatched fearlessness of Hazrat Ali (R.A) who was not concerned about his own life,

rather committed his existence to serving the Holy Prophet (ملسو هيلع هللا ىلص) as he successfully returned

all trusts to those they belonged the very next day, and then migrated to Madina".(2)

5.2.3 Marrying to Hazrat Fatima (RA)

"In the 2nd year of migration to Madina, the Holy Prophet (ملسو هيلع هللا ىلص) got many marital

proposals for Hazrat Fatima (RA) who was the most beloved daughter of Prophet Muhammad

rejected all of them and finally decided to marry her to Hazrat Ali (RA) (ملسو هيلع هللا ىلص) But He .(ملسو هيلع هللا ىلص)

with mutual approval. He (RA) got the honor of becoming the Son in Law of Prophet

1 Al Salabi,Ali Muhammad ,Dr,Syedina Ali (R.A),Dar ul Salam,Riaz,Saudi Arab,1435,p.25 2 Syedina Ali (R.A),p.88

166

Muhammad (ملسو هيلع هللا ىلص) and transforming their ever closer relationship with a family bond. Both

Hazrat Ali (RA) and Hazrat Fatima (RA) lived a well-satisfied life and had 5 children, namely:

Hassan (RA), Hussain (RA), Zainab (RA), Umm Kalthum (RA), and Mohsin (RA), who died

in his early childhood. His son, Hazrat Imam Hussain (R.A) had the credit of having the

greatest service to the Religion of Islam by standing firm against the unjust ruler, Yazid and

sacrificing his life in this cause".(1)

5.2.4 Title of “Asadullah”- The Lion of Allah

"Hazrat Ali (RA) was the brave man due to his bravery he was popularly known as

.Asadullah (The Lion of Allah). During the war of Khaibar against Jews Muslims tried to

capture the strong Jewish Fort at Khaibar. The Messenger (ملسو هيلع هللا ىلص) announced that He would

give the charge to that person who loves Allah and His Prophet (ملسو هيلع هللا ىلص) and they also love him.

The next day, the authority was awarded to Hazrat Ali (RA) upon which everybody was

amazed as he looked pale and sick. But Hazrat Muhammad (ملسو هيلع هللا ىلص) believed in his unmatched

combating ability and gave him the Muslim command. Jews not only rejected his invitation

to Islam but also sent their well known and bravest combatant, Mahrab in front, who

challenged Hazrat Ali (RA) to fight him. The Arabs witnessed the unbelievable force and

power of Hazrat Ali (RA), who killed Mahrab through the vigorous blow of his sword. Then,

the Holy Prophet (ملسو هيلع هللا ىلص) gave him the title of (Asadullah), which means (Lion of Allah)".(2)

5.2.5 Being Fourth Caliph in Islamic History

"After the martyrdom of 3rd caliph Hazrat Usman (RA) in the year, 35 A.H Hazrat Ali

took the charge and became the fourth caliph of Muslims. This was a great testing time for

Hazrat Ali (RA) as he had to work not only against the rebellions but also had to maintain

peace in the territory. He (RA) also had to change the Muslim capital to Kufa, in Iraq, because

of great support he has over there. He (RA) faced many difficulties during his caliphate.

During this short span, he restored afresh the imprints of the simple Islamic mode of life, of

equality and of honest earning by hard labor. In spite of being the supreme authority of Islam,

he did not mind sitting at shops and selling dates. He wore patched clothes, sat in the company

of poor people on the ground and took part of eating food with them. He always endeavored

to ensure that the income of Baitul Mal reached the rightful persons as quickly as possible. He

1 Syedina Ali (R.A),p.161 2 Tabqat ul Kubra,p.416

167

was not in favor of growth of government revenue in the treasury. The overall reign of Hazrat

Ali (RA) lasts for almost 5 years".

5.2.6 Hazrat Ali being a great Scholar of Islam

"Hazrat Ali (RA) was not only a great warrior but a great scholar as well. The Holy

Prophet (ملسو هيلع هللا ىلص) said about him, ”I am the city of knowledge and Ali is its gate.” He (RA) had

an incredible amount of command over the teachings of Islam, especially in the Holy Quran.

He (RA) also had fantastic abilities in public speech and sermons, writing letters, and

recording his sayings which are well preserved and followed by the Muslim world till

date. Hazrat Ali (RA) was a master of Arabic and his writings were as effective as his speech.

Hazrat Ali (RA) was the caliph between 656 and 661 CE, one of the hardest periods in Muslim

history, coinciding with the first Muslim civil war. He reigned over the Rashiduniempire which

extended from CentraliAsia in the east to NorthiAfrica in the west. He became known as a both just

and fair ruler".

"Then rebels offered the caliphate to Talhah and Al-Zubayr and some other

companions but they refused it too. Therefore, they threatened that, unless the people of

Madina choose a caliph within one day, they would be forced to take some drastic action. In

order to resolve the deadlock all of the Muslims gathered in Mosque of Prophet on 18 June

656CE. (25th Dhuial-Hijjah 35AH.)to choose the caliph. Ali refused to accept caliphate by the

fact that the people who pressed him hardest were the rebels, and he therefore declined at first.

When the notable companions of Muhammad as well as people who live in Madina urged him,

however, he finally agreed. According to AbuiMekhnaf's narration Talhah was the first prominent

companion who gave his pledge but the other narrations claim they didn't do so or even

somebody forced them to do so. However he and Al-Zubayr later claimed they did so

reluctantly, but Ali refused this claim and said that they did so voluntarily. Mudelong believe

that force was not used to urge people to give their pledge and they pledged in public in the

mosque".(1)

"While the overwhelming majority of people who lived in Madina as well as rebels

gave their pledge, some major figures did not. Umayyads, kins of Uthman, escaped to Levant or

remained in their houses and later refused Ali's legitimacy. Sa`adibnAbiWaqqas were absent and

AbdullahiibniUmar abstained from offering his allegiance but both of them assured Ali that they

(1)iAshraf,2005,p119-120.

https://en.wikipedia.org/wiki/Rashidun_empire

https://en.wikipedia.org/wiki/Central_Asia

https://en.wikipedia.org/wiki/North_Africa

https://en.wikipedia.org/wiki/Dhu_al-Hijjah

https://en.wikipedia.org/wiki/Abu_Mekhnaf

https://en.wikipedia.org/wiki/Wilferd_Madelung

https://en.wikipedia.org/wiki/Umayyad

https://en.wikipedia.org/wiki/Levant

https://en.wikipedia.org/wiki/Sa%60ad_ibn_Abi_Waqqas

https://en.wikipedia.org/wiki/Abdullah_ibn_Umar

168

wouldn't do anything against Ali. Another prominent figure who was in Makkah at that time and

later opposed Ali, was A'isha, Muhammad's widow".

"At the beginning Ali told people that Muslim polity had come to be plagued by

dissension and discord and he wanted to purge Islam of all evil from which it had come to

suffer. Then warned all concerned that he would tolerate no sedition and all found guilty of

subversive activities would be dealt with harshly. He advised people to behave as true

Muslims".(1)

"But he soon found that he was helpless and the prisoner of the people who didn't obey

him. The caliphate had come to him as the gift of the rebels and he didn't have enough force

to control or punish them. When some people asked Ali to punish those who killed Uthman,

Ali answered".

"How do I have the power for it while those who assaulted him are in the height of

their power. They have superiority over us, not we over them. While A'isha, Talhah, Al-Zubayr

and Umayyad especially MuawiyahiI wanted to take revenge for Uthman's death and punish the

rioters who had killed him. However some historians believe that they use this issue to seek

their political ambitions due to finding Ali's caliphate against their own benefit".(2)

"Soon after Ali became caliph, he dismissed provincial governors who had been

appointed by Uthman, and replaced them with trusted aides. He acted against the counsel of

MughrahibnShobah and IbniAbbas, who had advised him to proceed cautiously. Madelung says Ali

was deeply convinced of his right and his religious mission, unwilling to compromise his

principles for the sake of political expediencey, ready to fight against overwhelming odds.

Muawiyah, kinsman of Uthman and governor of Levant refused to submit to Ali's orders - the

only governor to do this".(3)

"After the BattleiofiBassorah Ali transferred his capital from Madina to Kufa, the Muslim

garrison city in Iraq.Kufa was in the middle of Islamic land and had strategic position".

"Hazrat Ali (RA) resumed the land which had been granted by Usman and swore to

resume whatever some elites had taken before him. He opposed the centralization of capital

control over provincial revenues and favored an equal distribution of taxes and booty among

(1)iAshraf,2005,ip121. (2)iIbniuliAseer,AbuialiHassaniAliibiniMuhammad,Usdiul-GhabaifiiMarifahialiSahaba,maktbaial-

Islami,Tehran,1997,ip147-148. (3)iUsdiul-GhabaifiiMarifahialiSahabai,p148-149.

https://en.wikipedia.org/wiki/Mecca

https://en.wikipedia.org/wiki/A%27isha

https://en.wikipedia.org/wiki/A%27isha

https://en.wikipedia.org/wiki/Muawiyah_I

https://en.wikipedia.org/w/index.php?title=Mughrah_ibn_Shobah&action=edit&redlink=1

https://en.wikipedia.org/wiki/Ibn_Abbas


https://en.wikipedia.org/wiki/Battle_of_Bassorah

https://en.wikipedia.org/wiki/Iraq

https://en.wikipedia.org/wiki/Islamic_tax

169

the Muslims; in contrast to Umar he distributed the entire revenue of the divan among Muslims

without keeping anything in reserve. When asked to pay more money to elites he said".

"Do you command me that I should seek support by oppressing those over whom I

have been placed? By Allah, I won't do so as long as the world goes on, and as long as one

star leads another in the sky. Even if it were my property, I would have distributed it equally

among them, then why not when the property is that of Allah."(1)

"Hazrat Ali (RA) believed that people and governors have rights over each other and

God created these rights so as to equate with one another. The greatest of these rights that

Allah has made obligatory is the right of the ruler over the ruled and the right of the ruled over

the ruler. If the ruled fulfill the rights of the ruler and the ruler fulfills their rights, then right

attains the position of honor among them, the ways of religion become established, signs of

justice become fixed and the sunnah gains currency. He wrote directions for his officials which

clearly show what form of regime he wanted to introduce. It was not to be a regime whose

officers had an upper hand and were fattened on public money. It was to be a regime where

the governed and the tax-payers were at premium. It was their convenience for which the State

was to function. It was a welfare-state working solely for the welfare of the people living under

its rule, a regime where the rich cannot get richer while the poor are made poorer; a regime

where canons of religion hold the balance between the governed and the ruler. He asked people

not to speak with him as they spoke with cruel governors and be honest with him."(2)

"Ali had decisive beliefs that he shouldn't start a war with other Muslims but when the

enemy started it his army wouldn't retreat unless they wanted to attack again. He ordered his

soldiers not to kill who would become injured, or not be able to defend himself, or escape from

the battlefield and injuries and wanted his warriors not to injure women".(3)

"The First Fitna, 656–661 CE, followed the assassination of the caliph Uthman

IbnAffan, continued during the caliphate of Ali, and was ended, on the whole, by Muawiyah's

assumption of the caliphate. This civil war is often called the Fitna, and regretted as the end of

the early unity of the Islamic ummah (nation). Ali was first opposed by a faction led by Talhah,

Al-Zubayr and Muhammad's wife, Aisha bint Abu Bakr. This group was known as disobedients

(Nakithin) by their enemies. First they gathered in Makkah then moved to Basra with the

(1)iLapidus,2002,ip46.iNahj-Ul-BalaghaiSermon,i15,i125. (2)iNahj-Ul-BalaghaiSermon,i215.iArchivedi2007-09-27iatitheiWaybackiMachineiLettersi25,i26,i27,i40,i41,i43. (3)iIbniuliAseer,AbuialiHassaniAliibiniMuhammad,AliKamilifiial-Tarikh,Dar-e-Sadirile-Tabatiwaial-

Nashr,Beirut,1965,ip47.

https://en.wikipedia.org/wiki/Divan

https://en.wikipedia.org/wiki/Sunnah

https://en.wikipedia.org/wiki/Ali_as_Caliph#cite_note-16

https://en.wikipedia.org/wiki/Fitna_(word)

https://en.wikipedia.org/wiki/Ummah

https://en.wikipedia.org/wiki/Aisha

https://en.wikipedia.org/wiki/Basra

http://www.nahjulbalagha.org/sermons.php

https://en.wikipedia.org/wiki/Nahj_al-Balagha

http://www.nahjulbalagha.org/sermons.php

https://web.archive.org/web/20070927212719/http:/www.nahjulbalagha.org/sermons.php

https://en.wikipedia.org/wiki/Wayback_Machine

http://www.nahjulbalagha.org/letters.php

170

expectation of finding the necessary forces and resources to mobilize people in what is now

Iraq. The rebels occupied Basra, killing many people. When Ali asked them for obedience and

a pledge of allegiance, they refused. The two parties met at the BattleiofiBassorah (Battle of the

Camel) in 656, where Ali emerged victorious." (1)

"Then he appointed IbniAbbas governor of Basra and moved his capital to Kufa. Later he

was challenged by MuawiyahiI, the governor of Levant and the cousin of Uthman, who refused Ali's

demands for allegiance and called for revenge for Uthman. Ali opened negotiations with him

with the hope of regaining his allegiance but Muawiyah insisted on Levant autonomy under

his rule. Muawiyah replied by mobilizing his Levantn supporters and refusing to pay homage to

Ali on the pretext that his contingent had not participated in his election. The two armies

encamped themselves at Siffin for more than one hundred days, most of the time being spent in

negotiations. Although, Ali exchanged several letters with Muawiyah, he was unable to

dismiss the latter, nor persuade him to pledge allegiance. Skirmishes between the parties led

to the BattleiofiSiffin in 657. After a week of combat was followed by a violent battle known as

laylat al-harir (the night of clamor) the Muawiyah's army were on the point of being routed

when Amribnial-Aas advised Muawiyah to have his soldiers hoist mushaf (either parchments

inscribed with verses of the Qur'an, or complete copies of it) on their spearheads in order to

cause disagreement and confusion in Ali's army".

"The two armies finally agreed to settle the matter of who should be Caliph by

arbitration. The refusal of the largest bloc in Ali's army to fight was the decisive factor in his

acceptance of the arbitration. The question as to whether the arbiter would represent Ali or the

Kufans caused a further split in Ali's army. Ash'athibnQays and some others who later became the

Kharijites rejected Ali's nominees, `AbdiAllahiibni`Abbas and Malikial-Ashtar, and insisted on

AbuiMusaiAsh'ari, who was opposed by Ali, since he had earlier prevented people from supporting

him. Ali was urged to accept Abu Musa but he never did. Those who preferred Abu Musa

went decided to continue with the arbitration anyway. The Kharijites (schismatics), later opposed

the decision to choose Abu Musa blaming Ali for his appointment and rebelled and Ali had to

fight with them in the BattleiofiNahrawan. The arbitration resulted in the dissolution of Ali's

coalition and some have opined that this was Muawiyah's intention".(2)

(1)iAmadi,AliibiniMuhammad,AliAhkamifiiAsuliali–Ahkam,MaktbaitliMarifial-Qahira,1914,A.Dip.i47 (2)iAliSalabi,AliiMuhammadi,Dr,SeeratiUsmaniZuoniNoraini(R.A),DariuliSalam,Riaz,SaudiiArab,1435,i

p47.

https://en.wikipedia.org/wiki/Battle_of_Bassorah

https://en.wikipedia.org/wiki/Ibn_Abbas

https://en.wikipedia.org/wiki/Basra

https://en.wikipedia.org/wiki/Kufa

https://en.wikipedia.org/wiki/Muawiyah_I


https://en.wikipedia.org/wiki/Uthman


https://en.wikipedia.org/wiki/Siffin

https://en.wikipedia.org/wiki/Battle_of_Siffin

https://en.wikipedia.org/wiki/Amr_ibn_al-Aas

https://en.wikipedia.org/wiki/Mushaf

https://en.wikipedia.org/wiki/Kufa

https://en.wikipedia.org/wiki/Ash%27ath_ibn_Qays

https://en.wikipedia.org/wiki/Kharijites

https://en.wikipedia.org/wiki/%60Abd_Allah_ibn_%60Abbas

https://en.wikipedia.org/wiki/Malik_al-Ashtar

https://en.wikipedia.org/wiki/Abu_Musa_Ash%27ari

https://en.wikipedia.org/wiki/Kharijites

https://en.wikipedia.org/wiki/Schisma

https://en.wikipedia.org/wiki/Battle_of_Nahrawan

171

"Muawiyah's army invaded and plundered cities, which Ali's governors couldn't

prevent and people didn't support him to fight with them. Muawiyah overpowered Egypt,

Yemen and other areas.This civil war created permanent divisions within the Muslim

community and Muslims were divided over who had the legitimate right to occupy the

caliphate".(1)

5.2.7 From Makkah to Madina

"The second period of Hazrat Ali (RA) life, lasting slightly more than a decade, begins

in 610, when Muhammad received the first of his revelations, and ends with the migration of

the Prophet to Madina in 622. During this period ʿAlī was Muhammad’s constant companion.

Along with ZaydibnḤāritha, who was like a son to the Prophet, AbūBakr, a respected member

of the ruling Quraysh tribe of Makkah, and Khadījah, he helped to form the nucleus of the

earliest Makkan Islamic community. From 610 to 622 ʿAlī spent much of his time providing

for the needs of believers in Makkah, especially the poor, by distributing what he had among

them and helping them with their daily chores".

"Both Sunni and Shīʿite sources confirm the occurrence in 622 of the most important

episode of this period. Muhammad, knowing that his enemies were plotting to assassinate him,

asked ʿAlī to take his place and sleep in his bed".

Muhammad then left Makkah secretly with AbūBakr and reached Madina safely

several days later (his arrival marks the beginning of the Islamic calendar). When the plotters

entered Muhammad’s house with drawn daggers, they were deeply surprised to find ‘Alī,

whom they did not harm. ʿAlī waited for instructions and left sometime later with

Muhammad’s family. He arrived safely in Qubā on the outskirts of Yathrib, which soon

became known as Mādinat al-Nabi (City of the Prophet) or simply Madina, on the instructions

of the Prophet. According to some sources, he was one of the first of the Makkan followers of

Muhammad to arrive in Madina".

5.3 The Caliphate of Ali ibn Abi Talib(R.A)

"After the murder of Hazrat Usman (R.A), fear and panic seized the companions of the

Prophet. The members of Umar's electoral committee retreated into the safety of anonymity.

(1)iAliSalabi,AliiMuhammadi,Dr,SyedinaiUmariBiniKhattabi(R.A),DariuliSalam,Riaz,SaudiiArab,1435,ip

157.

https://www.britannica.com/place/Medina-Saudi-Arabia

https://www.britannica.com/biography/Abu-Bakr

https://www.britannica.com/topic/Quraysh

https://www.britannica.com/place/Medina-Saudi-Arabia

172

The fate of Uthman had struck terror into their hearts. The whole country was seething with

agitation, and no one, no matter how daring and ambitious, was willing to put his neck into

the loop by accepting the responsibility of running the government. It was a responsibility

fraught with the gravest perils".

"But something had to be done. The vessel of Islam could not be left adrift for long,

and a firm hand had to be found to keep it on an even keel.Twelve years of misgovernment

had shaken the Muslims out of their long slumber and smudginess. Now they realized that the

leadership of the community ought to be in the hands of a man who would put public interest

ahead of the interests of his own family. Therefore, as soon as Uthman died, all eyes turned

to Ali. The companions of the Prophet could not think of anyone else who had the ability and

the grit to put an end to graft in the government and to anarchy in the land, and to restore

peace, and law and order to the Dar-ul Islam which was battered by economic and social

conflict, and was buffeted by a rapid succession of traumas".

"All the leading Muhajireen and Ansar, therefore, gathered in the Mosque of the

Prophet, and agreed, at a caucus, to ask Ali to take charge of the government, and to steer the

ship of state to safety. A delegation then called on Ali, and requested him to accept this

responsibility. Tabari says in his History that the Muhajireen and the Ansar almost mobbed

Ali. They told him that the umma was without a leader, and the government was without a

head, and that he, i.e., Ali, alone was the most qualified person to fill the position, not only

because of his propinquity with Muhammad Mustafa, the Messenger of God, but also because

of his personal qualities and his services to Islam".(1)

"It was the first time since the death of the Apostle of God that it occurred to anyone

in Madina that there was such a thing as a (qualification) to be a caliph. In the past the question

of qualification had been shelved each time a new ruler had to be found. Hazrat Umar(R.A)

made Hazrat Abu Bakr(R.A) khalifa because the latter was the oldest of the companions. Abu

Bakr reciprocated Umar's gesture by choosing him as his successor. Uthman was chosen

khalifa because he was rich and weak".

"Hazrat Ali (RA) however, did not accept the offer of the companions, and said that

he preferred to be an adviser rather than the caliph".

But the companions also did not accept Ali's refusal, and said:

1iIslamikaiNizamieiShura,120

173

"No man has given more distinguished service to Islam, nor is anyone closer to

Muhammad than you. We consider you to be the worthiest of all men to be our Khalifa".((1))

Hazrat Ali (RA) still did not agree, and the companions still persisted, and said:

"We appeal to you in the name of God to accept the caliphate. Don't you see the state

of the umma? Don't you see new perils rising everywhere in the lands of Islam? Who will

check them if not you?"((2))

"But Hazrat Ali (RA) was unmistakably cool to the idea of accepting the caliphate. It

was not a conventional coolness but was the result of long and sober reflection".

"In the past, on one occasion, (ambition) had cost Hazrat Ali (RA) the throne of Arabia.

Umar had remarked that he would have appointed Ali as ruler of the Muslims if he (Ali) had

not been too (ambitious) Umar spoke as if to be ambitious was something reprehensible. His

remark also presupposed that he himself and some others had become khalifas without any

ambition. Perhaps the khilafat was something that had been forced upon them much against

their will; and they had no choice but to accept the burden of its responsibility".

"Since Umar and Abu Bakr had no ambition, both of them, and Abu Obaidaibn al-

Jarrah, all three, must have been either driven or dragged into the outhouse of Saqifa! "

"The reception by Ali of the request of the companions to accept the khilafat, would

suggest that he had, at last, said farewell to ambition. In the past, he had never missed an

opportunity to draw public attention to the primacy of his own rights, and to the justice of his

case. He believed that it was his inherent right to become the first successor of the Apostle of

God. This right was not something that other people could .give. him, even though they could

take it away from him, and they did".

"The keystone in the policy of the government of Saqifa, as noted before, was to debar

Ali and the BanuHashim from the caliphate. In this its first two incumbents were successful.

The third incumbent, however, was killed in the midst of a breakdown of law and order, and

he did not have the time to appoint his own successor. But if he had lived, he would have,

without a doubt, appointed his son-in-law, Marwan, or his cousin, Muawiya, his successor.

Hazrat Ali (RA) was bypassed on three successive occasions in the past. But now, after the

death of Uthman, the Muslims felt that they were, for the first time, really free to elect or select

(1)iTarikh-e-Kamil,ip98/3.i (2)iTarikh-e-Kamil,ip99/3.

174

a caliph for themselves, and their choice for the position was Ali. A coincidence of events had,

at last, brought the long-sought caliphate within his reach".

"But to everyone's surprise, Hazrat Ali (RA) was not showing any eagerness to grasp

it. Why? "

"Actually, Hazrat Ali (RA) desire to become caliph was not prompted by ambition as

Umar had claimed even though there is nothing wrong in being ambitious. Ali wanted to

become caliph because he knew that he and he alone had the ability to steer the vessel of Islam

on the same course which the Apostle of God had charted for it. Other people, he knew, lacked

this ability".(1)

"The institution of khilafat which was the legacy of Muhammad, the Messenger of

God, and which, therefore, ought to have been the symbol of the moral and spiritual authority

of Islam to the rest of the world, had become, instead, in the course of the quarter-century

since his death, the symbol of undiluted materialism and naked imperialism. Profound changes

had taken place in the lifestyle of the Muslims. Instead of imitating the pure and austere life

of Muhammad, most of them imitated alien lifestyles. What propelled them now, was not the

ideals of Islam but the lust to become rich and powerful at any cost. The pristine simplicity

and the egalitarianism of the times of the Prophet of Islam, had become demoted. The quality

of the life of the umma had visibly declined".

"Hazrat Ali (RA) knew all this better than anyone else. He had kept his finger on the

pulse of the Muslim umma, and he had monitored its progress or its lack of progress in all

directions. Hazrat Ali (RA) also knew that the caliphate was no longer something that one

could take with ,its roses and its thorns".

" The roses were all gone; and all that was left, were the thorns. Accepting the caliphate

now would only mean wearing a crown of those thorns".

"In 656 the caliphate was little more than a legacy of turbulence and deficits.Hazrat

Ali (RA) figured that if he accepted the caliphate, there would be two courses open before

him, and he would have to adopt one of them. One course would be to follow the drift of

events; to acquiesce in the general moral decline; to connive at the corruption and rapacity of

the provincial governors; to give the bureaucracy a free hand in exploiting and oppressing the

umma; and to tolerate the anti-Islamic and neo-pagan practices of the new aristocracy. But

1iTarikhial-Madinah,p.412

175

such a course is repugnant to Islam, and therefore, was even more repugnant to him".

"The second course for Hazrat Ali (RA), was to accept the challenge of the whole

world that would inevitably array itself against him, and to fight against it regardless of

consequences as long as it disobeyed the commandments of God. If he did, he would only be

imitating his late friend and master, Muhammad".(1)

"The latter had also challenged the whole world and had fought against it regardless of

consequences when he had first proclaimed his mission. Ali knew that if he accepted the

caliphate, the new Arab aristocracy would challenge him, and his reign would begin with a

civil war. A civil war is not an auspicious beginning but what was the alternative for him? "

"The choice before Hazrat Ali (RA) was not between winning the civil war if there

was one, or not fighting at all; it was instead, between what is right and what is wrong; between

truthfulness and deception; between adherence to principle and pursuit of realpolitik. He

wanted to rebuild the infrastructure of the Islamic society or rather to restore the infrastructure

just as it was in the times of the Apostle of God but he realized that he could do this only in

the teeth of most determined opposition from the Quraysh. Hazrat Ali (RA) considered all this,

and then wishing not to inaugurate his caliphate with a civil war, turned down the request of

the companions to become the khalifa of the Muslims".

The author of the book Kitab-ul-Imama was-Siyassa gives the following account of

these events:

"When the delegation of the Muhajireen and the Ansar called on Ali and requested him

to accept the khilafat, he refused. The delegation returned to the Mosque and reported its

failure to the companions who were present there. But the latter said".

“When the news of the murder of Uthman reaches the other parts of the empire, no

one will pause to ask if a new khalifa has been elected or not, and the anarchy which now is

confined to Madina, will spread to all the provinces. There is only one way to check

lawlessness from spreading, and that is to compel Ali to become caliph. Therefore, go back to

him, and insist upon his taking charge of the government, and do not return until he agrees to

do so. In this way, the news of the death of Uthman and the accession of Ali to the throne, will

1iAliZahbi,AbuiAbdiellah,MuhammadibiniAhmed,Tarikhiul-Islam,DariuliKitabialiArbi,p.318

176

travel together to every part of the Dar-ul-Islam, and the situation will remain under

control".(1)

"The delegation returned to see Hazrat Ali (RA), and this time, its members went

beyond customary entreaties. They said that the Muslim umma was in an impasse, and if he

didn't extricate it, he would be answerable to God and His Messenger for it. Would he abandon

the umma of Muhammad in the impasse, they asked. This new wrinkle seemed to work. But

being aware of the massive opposition to himself of the Quraysh, Ali was still lukewarm in

accepting the proposal. He, therefore, hedged his acceptance with conditions of his own, and

said to the delegates".

"I have perfect knowledge and understanding of the Book of God, and of the practices

and precedents of His Messenger. In ruling the Muslim umma, I shall put their commandments

and prohibitions before everything else. I shall not show any flexibility in this matter. I shall

take charge of the government only if this condition is acceptable to you. If it is, and the

Muslims are willing to take the oath of allegiance to me, then tell them to assemble in the

Mosque of the Prophet".

" The delegation was ready to accept any conditions, and readily agreed to abide by

Ali's terms".((2))

"After the death of Hazrat Umar(R.A), his confidante, AbdurRahman bin Auf, had

offered khilafat to Ali on condition that he would give a pledge to follow the policy and the

regulations of Abu Bakr and Umar. Ali refused to give any pledge, and kicked at the offer

made by AbdurRahman bin Auf(R.A)".

"Now the same khilafat was being offered to him once again but without any

conditions. In fact, it was he (Ali) who was placing conditions upon acceptance by him of the

offer being made by the Muslim umma. Hazrat Ali (RA) told the companions that he would

not defer to their judgment; instead, they would have to defer to his judgment if they insisted

on his taking charge of the government. And he added that they – the Muslims – would have

to give him unquestioning obedience – in peace and in war. They agreed. Their agreement was

the victory of principle. The Muslim umma had, at length, surrendered to Ali's principles!".

1iTarikhiul-Islam,p.325 (2)iKitab-ul-Imamaiwas-Siyassa,p258.

177

"The umma of Muhammad, the blessed Messenger of God, in quest of security and

salvation, had .drafted. Ali ibnAbiTalib to reverse the drift toward anarchy and chaos in Dar-

ul-Islam. Tabari, the historian, says that Ali was .drafted. on Thursday. The citizens of Madina

were very happy with their success in .drafting. him, and they said that they would offer their

Friday prayer with their new caliph.Why not the best? " was the question in the mind of the

Muslim umma when it .drafted. Ali as the caliph of Islam. When it was at last free to choose,

it chose, instinctively and inevitably, the very best. Also, when the Muslim umma was insisting

that Ali should occupy the highest position in Islam, it was unconsciously spurning all..the

gluttons of privilege, who were infesting Dar-ul-Islam".

On Friday, 18th of Dhil-Hajj, 35 A.H. (June 17, 656), Hazrat Ali (RA) entered the

Mosque of the Prophet in Madina, and walked to the pulpit through the crowd of the Muslims.

The crowd sat in an expectant mood, the currents of excitement flashing through it, and it

appeared to heave convulsively. There was an almost palpable sense of tension and renewal

in the "national" spirit of the Muslims.

"Hazrat Ali (RA) held a bow in his hand, and he leaned against the pulpit as the

Muslims began to take the oath of allegiance to him. Between him and them, it was “an open

covenant openly arrived at, and there was nothing clandestine about it. Most of the Muhajireen

and the Ansar who were in Madina, gave him their pledge of loyalty. Ibn Hajar Makki writes

in his famous book al-Sawa'iq al-Muhriqah".

"The veterans of Badr said (to Ali):’No one is more worthy of khilafat than you. Put

out your hand so that we may give you our pledge of loyalty.' And they gave him the pledge

of their loyalty".

"It was the first time, and the last time, in the history of Islam, that a ruler was not

foisted upon the Muslims. They chose their own ruler, and their choice was spontaneous.

Neither force, nor the threat of the use of force, nor pressure nor bribes, nor double talk, were

employed in his election. There was no hysteria to grab power. Everyone was free to give or

to withhold his pledge. Ali himself was accepting the pledges almost mechanically, lost as he

was in the reverie of the times of his master, Muhammad, when he was accepting the pledges

of the Quraysh just after the conquest of Makkah in 630".

178

5.3.1 Valor principles derived from the Hazrat Ali (R.A) of government























district level to the central level of the Islamic Emirate. In Islamia, eligibility is taken into

account rather than counting votes for the assembly".

Qualification is a well-known item in society. Different segments of society are

distinguished by their own ability. For the guidance of the Muslims of the Islamic State and

to resolve the important and critical issues at the national level, a meeting of the Council should

be found:


179


















the guise of the construction work of Rafah, Because it is included in the duties of the





Islam does not value geographical boundaries.

1 Abu Nuaim,Ahmad bin Abd ullah bin Ahmad bin Ishaq,Hulyat ul Auliya

Wa Tabqat ul Asfiya,Dar ul kitab al Arbi,1980,p.316

180











Shura should compile this constitution in light of the Book and the Sunnah












of prominent members of his party".(1)




members is refreshing. Khalifa Rashidan 3's latest service is the flame path for us".

1 Usmani,Muhammad Taqi,Mufti,Islam aur Siyasi Nazriyat,Maktba Marif Ul

Quran,Karachi,010,P.183.

181








Board to confirm






Ibn Taymah writes:





to the book and the Sunnah".

"Politics of Shari'ah Revolutionary Khilafah and Democracy, Hazrat Ali (RA) had

been advised by several of his counselors to defer the dismissal of the corrupt governors

previously appointed until he himself was secure against all enemies. The Bayard of Islam,

the hero without fear and without reproach refused to be guilty of any duplicity or compromise

with injustice. This uncompromisingly noble attitude cost him his state and life, but such was

Ali. He never valued anything above justice and truth".

"Some people imagine that if Ali had not dismissed Uthman's governors, he would not

have provoked them into challenging him. But such an opinion rests upon naiveté. The

1 Ibn e Khuldoon,Abd ur- Rahman bin Muahammad ,Muadma Ibn Khuldoon,Nafis

Academy,Karachi,1980,P.191

182

governors of Uthman would have challenged Ali regardless of what he had done. They were

his old enemies".

Following are some of the reasons why Ali dismissed Uthman's governors:

1. "Hazrat Ali (RA) aim was to restore the government of Muhammad Mustafa, and to

enforce the Islamic system. To do this, he had to (purify) the government which he had

inherited, by excising from it the ravening pack of the Umayyads. In their stead, he had to

appoint God-fearing men who believed they were accountable to God for all that they did".

2. "Muslims had requested Usman to remove his conceited and egoistic governors, and

to appoint pious men in their stead. But he turned a deaf ear to their request whereupon they

took other steps to force a change of governors. If Ali had temporized in this matter, they

would have toppled his government just as they toppled the government of his predecessor".

3. "If Hazrat Ali (RA) had not dismissed the governors of Usman, he would have made

himself vulnerable to the charge of .guilt by association".

4. "Muawiya was not content with ruling Syria alone; he wanted to rule the whole

empire of the Muslims as its khalifa. When he noticed that Usman had made many enemies

for himself, he tried to take advantage of the situation. He suggested to Usman that he should

leave Madina, and go with him (with Muawiya) to Syria, where, he assured him, he would be

safe whereas in his own capital, he warned him, he might be killed".

"Muawiya had very good reasons to try to take Usman to Damascus. Once in

Damascus, Uthman would have become a " (figurehead khalifa.) Hazrat Muawiya (R.A)

would have taken all his authority out of his hands into his own, and would, thus, have become

khalifa de facto in his (Usman's) lifetime, and de jure after his death".

"But Hazrat Usman(R.A) did not go to Syria, and Hazrat Muawiya's(R.A) strategy did

not work. But when Uthman was killed, he launched his campaign against Ali seeking

vengeance for his blood. Ali had little choice in the matter but to dismiss him".

5. "Hazrat Usman(R.A) had appointed governors not because they had any ability or

because they loved to serve the Muslims. He appointed them only because they were related

to him. Ali considered these appointments a trespass on the rights of those men who were

qualified by their ability, piety, and service to Islam, to rule the Muslims. He, therefore,

removed them".

183

6. "Hazrat Usman(R.A) had appointed members of his own family as governors of the

provinces. His governors had men and materials necessary for war. Uthman was in a state of

siege in his palace for 49 days. He sent many appeals to them to come and rescue him but they

did not come, and he was killed. If these governors could abandon their own benefactor so

casually, how could Ali depend upon them in an exigency to obey him? He, therefore, decided

not to be at their mercy".(1)

"A certain Abu Tufail Kinani, a resident of Madina, once went to Damascus to see

Muawiya. When they met, the following exchange took place between them".

Hazrat Muawiya(R.A): Where were you when Hazrat Usman(R.A) was killed?

Kinani: I was in Madina.

Muawiya: Did you do anything to save his life from his enemies?

Kinani: No.

Hazrat Muawiya(R.A): Why not? You knew that it was your duty to do your utmost to

save him.

Kinani: I suppose it was. But whatever it was that prevented you from trying to save

his life, also prevented me from trying to save his life.

5.3.6 The New Governors

In Moharram of 36 A.H., Ali appointed the following governors:

1. Qays ibn Saad Ansari, the governor of Egypt

"Qays was able to enter Egypt without opposition and to take charge of the

government".

"In Egypt, he found the Muslims divided into three groups. One was composed of his

own supporters; the second of his opponents, i.e., the supporters of Uthman; and the third

group was undecided in its loyalty. Qays decided not to meddle with the last two groups, but

to give his whole-hearted attention to the administration of the country".

"Qays, in physical appearance, was the most impressive man in Madina. He was tall,

stern and powerful in build; and he was noted for his knowledge, piety and eloquence. He was

1iPrinceiSaidiHalimiPashai"TheiReformiofiMuslimiSociety"i(trans.iMarmadukeiPickthall),iIslamiciCultu

rei,1:1i(1927),ip.151

184

also a man of great perception and foresight, and was more than a match for men like

Muawiya, Amr bin Aas and Mughira bin Shaaba in ingenuity and intelligence".

"But like his own master, Ali, he too did not believe that ends justified the means. His

philosophy of life was governed by the principle that political policy must be subject to the

ethics of Qur’an".(1)

5.3.7 2. Hazrat Usman bin Hunaif, the governor of Basra

"Hazrat Usman(R.A) was also able to enter Basra and to take charge of the government.

He too found the Muslims in Basra divided into three groups as Qays had found in Egypt, and

he too adopted the same policy as Qays had in Egypt. Hazrat Usman bin Hunaif belonged to

a distinguished family of the Ansars. He was a close friend of the Prophet. During the khilafat

of Umar, he was the financial commissioner of Iraq".

3. Ammara bin Shihab Ansari, the governor - designate of Kufa

"Ammara left Madina to take charge of his duties in Kufa. But when he reached Zabala,

a way-station on the road to Iraq, he met one Talha bin KhuwaylidAsadi, coming from Kufa.

He advised Ammara to return to Madina, or else, he said, he would be killed in Kufa.

Thereupon, Ammara did not go to Kufa, and returned to Madina".

4. Sahl bin Hunaif Ansari, the governor - designate of Syria

"Sahl left Madina. Before he reached the Syrian frontier, he met a body of cavalry.

They asked him who he was and where he was going. He told them that he was the new

governor of Syria. They said they were Syrians and that they did not acknowledge anyone as

their ruler except Muawiya. They also added that if he went any further, he would be killed.

Thereupon, Sahl did not enter Syria, and returned to Madina. Sahl was the brother of Uthman

bin Hunaif. He too was a companion of the Prophet, and had fought in all his battles,

distinguishing himself in them by his gallantry".

5. Ubaid ullah ibn Abbas, the governor of Yemen

"Ubaid ullah ibn Abbas was the first cousin of Muhammad and Ali. He entered Yemen

without opposition and took charge of the government. Yayla bin Umayya who was Uthman's

governor in Yemen, had left before his arrival, and had taken the state treasury with him".

1iMuhammadiKhalidiMasud,iIslamiciLegaliPhilosophy:iAiStudyiofiAbuiIshaqial-

Shatibi'siLifeiandiThoughti(Islamabad:iIslamiciResearchiInstitute,i1977),p.174

185

"Qathm ibn Abbas, the governor - designate of Makkah".

"Qathm was the younger brother of Obaidullah. He is said to have borne a striking

resemblance to the Prophet. He was still in Madina when Makkah became a center of

opposition to Ali. He, therefore, had to wait until conditions returned to normal in Makkah.

After the death of Ali, he left Arabia, went to Samarkand in Central Asia, and died there. A

few months after his accession to the throne, Ali had to leave Madina for Basra to take up the

challenge of the rebels, and he appointed Sahl bin Hunaif Ansari as governor of the capital in

his own absence".

"After the battle of Basra, Ali appointed Abdullah ibn Abbas as the new governor of

that city. Abdullah was an .understudy. of his master, Ali, and won great fame for his

knowledge. He was one of the earliest authorities on the science of the exegesis of Qur’an. He

died in Ta'if at the age of 70".(1)

5.4 Fatures of Ali's Caliphate

"When in 656 the Muslims acknowledged Ali as their Caliph, and gave him their

pledge of allegiance, religious and temporal authorities were combined in one person. They

thus .endorsed. an arrangement which had been made, as early as 632, by the Messenger of

God himself for his succession. There is no commandment in Islam, major or minor, doctrinal

or formal, which has been left to the whims or the wishes or the votes of the masses. The most

important political institution in Islam is the caliphate. It is important because the existence of

the Muslim community and the survival of Islam depend upon it. It would, therefore, be

unthinkable that it would be left to the whims or the wishes or the votes of the street crowds".

"Law in Islam is the expression not of man's will but of God's".

"After the death of Muhammad, Ali did not have any political power but he was still

his successor. Whether or not he had power in his hands, obedience was due to him as the

successor of the Prophet of Islam. The only thing that changed, after Ali's election, was that

those people who had withheld their obedience to him in the past, now gave it to him,

voluntarily".

"Of those Muslims who took the oath of loyalty to Ali, there were two groups. Both

groups took the oath of loyalty to him but for different reasons. The first group knew him to

1iSyedinaiAlii(R.A),p.312

186

be the head of the Kingdom of Heaven on Earth; the second group acknowledged him only as

the Chief Executive of the government of the Muslims".

"The first group knew that Muhammad himself had designated him as the leader of the

Muslim umma, and it knew that it was not free to take the oath of loyalty to anyone else. The

second group, however, would have given its pledge of loyalty to anyone who would have

succeeded in seizing power".

"Muhammad was not only a teacher and an ideal leader but was also the pioneer of a

new age on earth for all mankind. He opened the gates of a new age, introduced into history a

new force called Islam, let loose in the world a new dynamic that can, and does, and will,

change human life and transform human relationships. He was the .pioneer. of all those men

and women who seek the salvation of all mankind".

"The basic aim of Muhammad was to establish the Kingdom of Heaven on Earth, i.e.,

the Government of Islam. He taught mankind the lesson of Tauheed (the doctrine of the

Oneness of the Creator), and he invited it to acknowledge His paramountcy. He promulgated

God's laws, enforced them, and created a society the hallmark of which was purity. In that

society there was the reign of justice, knowledge and enlightenment, and he eliminated

exploitation, tyranny, ignorance and superstition from it. Islam, the only monotheistic religion

that represents a complete socio-economic-political system, is inherently hostile to all secular

governments, especially those that adopt alien values which are repugnant to the value-system

of Islam".(1)

"The establishment of the Kingdom of Heaven on Earth was the first part of the mission

of Muhammad. The second part of his mission was to assure its continuity. He did not establish

the .Kingdom. only for his own lifetime but for all time, and not only for the Arabs but for all

mankind. He, therefore, designated as his successor a man he knew would give continuity to

his work. Such a man was Ali ibnAbiTalib, as noted before".

5.5 Ali's Internal and External Policy

5.5.1 Internal Policy

"One of the most important aims of Islam was to restrain the strong from oppressing

the weak, and to put an end to exploitation in all its forms. When Ali took charge of the

1iSyedinaiAlii(R.A),p.314-318

187

caliphate, he dismissed the governors who had been appointed by Uthman. He was told that it

would not be expedient to do so, and that he ought to consolidate his own position before

dismissing them".

But his reply to these suggestions was:

"O Muslims! Do you wish that I should make an alliance with cruelty, tyranny,

treachery and perfidy? Do you wish that I should become an accomplice in the exploitation of

the umma of Muhammad? By God, I shall never do so as long as the heavenly orbs are pulling

each other. I shall wrest from the hands of the usurper the rights of the weak, and will restore

it to them".

"The fundamental criterion for comparing social, economic and political systems,

ought to be, not the criterion of hegemony and imperialism but the humanistic criterion,

namely, the measure in which each system is really capable of reducing, restraining, and

eliminating, as far as possible, the various forms of exploitation of man".

"Ali was the most implacable enemy of exploitation in all its forms, and he eradicated

it from his dominions during his caliphate. Social organization, he believed, existed only for

the service of man and for the protection of his dignity".

Muhammad Mustafa, the Messenger of God, had knocked down all man-made

distinctions between human beings but after his death, they all came back. Ali declared that

he was going to demolish those distinctions again. Abu Ishaq Madaini, the historian, writes as

follows, in this connection".

"Some companions of the Prophet told Ali that when distributing the revenues of the

public treasury to the Muslims, he ought to give a larger share to the Arab nobles than to the

Arab commoners; and he ought to give a larger share to the Arabs than to the non-Arabs. They

hinted that doing so would be in his own interest, and they drew his attention to the example

of Muawiya who had won the friendship of many rich and powerful figures through his

‘generosity".

"Hazrat Ali (R.A) said to them: ‘Are you asking me to be unfair and unjust to the poor

and the weak of the Arabs and the non-Arabs? Doing so may be good politics but is not good

ethics. If I were to act upon your advice, I would, in effect, be imitating the pagans. Is that

what you want me to do? What is important for me, is the pleasure of God, and not the pleasure

of the Arab nobles".

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"If I were distributing my personal wealth to the Muslims, I could not discriminate

against the non-Arabs and the clients. But the wealth that I am distributing to them now, is not

mine; it's their own. How can I show discrimination? How can I deprive a man of his share

only because he is a non-Arab, and give it to someone else only because he is an Arab? This I

shall never do".

"Not only the Quraysh and the Arab aristocracy did not receive any preferential

treatment from Ali over the non-Quraysh and the non-Arab in the distribution of public funds,

but the members of his own family received less than anyone else in his dominions".

"One of them was his own elder brother, Aqeel. He considered his stipend to be so

small that he could not live on it, and he left Kufa and went to Syria where he lived in style

and luxury at the court of Muawiya. Ali repeatedly warned Muslims of the dangers of moral

compromise and of subverting their worth to materialism. When Hazrat Ali (R.A) ascended

the throne of khilafat, he committed himself to putting an end to the economic caste-system

of the Arabs, and their unIslamic capitalist system. Within four years of his incumbency, he

had fulfilled his commitment. The caste-system of the Muslims and their new capitalist

system, both had vanished from his dominions".

"All the ‘high priests' of the economic caste-system of the Arabs, and their neo-

capitalists found sanctuary in Damascus. If Muslims are equal, then their equality ought to be

an obvious thing but it was not. Ali made it obvious. And if Islam prides itself on its attachment

to justice, then it (justice) ought to be a visible thing but it was not. Ali made it visible. He

made equality obvious and justice visible. From his own officials, Hazrat Ali (R.A) demanded

and exacted personal and fiscal integrity of the highest order. He served notice to everyone

that even the most powerful office in the government cannot be used as a sanctuary for

miscreants nor its legitimate privileges employed to withhold evidence of wrong-doing".

"What were the mainsprings of Ali's actions and policies? It appears that every detail

of his life was governed by taqwa (the fear of doing something that would displease God). He

entertained only that thought, he uttered only that word, and he performed only that deed which

he knew, would win for him the pleasure of God".

"His every thought, his every word, and his every deed, was tested on the touchstone

of taqwa. His whole existence revolved around one question, viz., what shall I think or what

shall I say or what shall I do that will please my Creator. To the Machiavellians of all times

the ends have justified the means. To them, all means, fair or foul, are legitimate, if they can

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achieve a certain end. But if Ali had to employ a certain means to achieve an end, it had to

have the sanction of Al-Qur’an al-Majid. On numerous occasions, the so-called worldly

wisdom and prudence dictated a certain course of action. But if such a course of action was

repugnant to Qur’an, Ali spurned it, and he did so with utter disregard to consequences".

"This policy made Hazrat Ali (R.A) extremely predictable and vulnerable".

It is said that if one has the ability to predict, then one has a certain amount of control

over a situation or a person, and control means power".

The enemies of Ali knew exactly what he would or what he would not do in a given

situation. This foreknowledge of his actions and reactions gave them an advantage over him,

and they were ever ready to exploit it. They also took the maximum advantage of his chivalry

and gallantry".

One of the distinguishing characteristics of Hazrat Ali (R.A) government was its

“transparency” and its openness. If ever there was a government that was “transparent,” it was

his government. He was suspicious of secretiveness, and believed only in “open covenants

openly arrived at.” Muawiya himself boasted that the key to his own “success” was in his

secretiveness, and he attributed Ali's “failure” to the fact that he (Ali) did not hide anything

from his subjects".

"From the Machiavellian point of view, Muawiya was right. He kept others guessing

about each of his moves whereas in the case of Ali, no guesswork was necessary. In dealing

with Ali, his enemies could dispense with speculation of all kinds. To him, secretiveness

smacked of deviousness, and if anything was devious, it was not acceptable to him. From the

first day, he placed the credo of snooping and secrecy under interdiction in his dominions.

When a friend asked Ali why he had agreed to take charge of the government with its myriad’s

of problems, he said that he did so to restore the Kingdom of Heaven on Earth, knowing that

no one else in Dar-ul-Islam had this ability".

After the battle of Siffin, Ali said in one of his prayers:

"O God! You know well that the struggle we have waged, has not been for the sake of

winning political power, nor for acquiring territory nor for worldly goods; rather, it is my aim

to implement the luminous principles of Your exalted religion, and to reform the conduct of

affairs in Your land, so that Your humble slaves may live in security, and Your laws which

have remained unfulfilled, might be established and executed once again as they were in the

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time of Your Messenger and Friend, Muhammad".

"Hazrat Ali (R.A) was unable to conceal his contempt for and his hostility to those

Arabs who, as .the gluttons of privilege. had become immensely rich and powerful. He and

they .repelled. each other. On the other hand, he was irresistibly drawn toward the poor and

the powerless. They were his friends. Among the rich and the powerful, Abu Sufyan and

Mughira bin Shaaba, had made tentative attempts to ingratiate themselves with him but he had

snubbed them, and had put an unbridgeable distance between himself and them".

"Hazrat Ali (R.A) turned his caliphate into a .school. in which he educated or rather

reeducated the Muslim umma. He faced an enormous reeducation job, but he carried it out

with consummate style and characteristic flair. He was a .one-man university. in Islam. The

.curriculum. in his .university. laid the greatest emphasis on character-building of the

Muslims".

"He found the “blueprint” for character-building in the Book of God, and he found

“precedents” for it in the life of Muhammad, the Messenger of God. At the “university,” he

interpreted the “blueprint” and the “precedents” for the edification and the education of his

“pupils”.

"The Muslim umma. Hazrat Ali (R.A) was the champion of the vision that united

mankind in obedience to its Creator. He was the champion of our Creator's vision of justice,

truthfulness, purity and peace. The central dedication of his life was to restore absolute justice

to the Dar-ul-Islam. In this quest, he was eminently successful".(1)

5.5.2 Hazrat Ali (R.A) External Policy

" Hazrat Ali (R.A) critics often point out that he did not attack other countries as both

his predecessors and successors did, and he did not push the frontiers of the empire of the

Muslims in any direction. Hazrat Ali (R.A) was caliph for four years, and those years were

shot with rebellions and civil war, and all his time was taken up in his efforts to restore peace

to Dar-ul-Islam".

"But if there had been no rebellions and no civil war, and if Ali's reign at home had

been peaceful and tranquil, would he have embarked upon invasions and conquests of

neighboring countries? There is no way of answering this question, but judging by his

1i.iMuhammadiAsad,IslamiiMamlikatioiHakoomatikyiBunyadiiUsool,JamiyatiPublishers,Lahore,2006,p

.152

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character and temperament, it appears highly unlikely that he would have done so".

" It appears highly improbable that he would have sought (glory) for himself or for

Islam by overrunning other countries. Quest for such (glory) ran counter to his nature".

"The key to the understanding of Ali's policy at home and abroad, is in the fact that he

was the heir and successor of Muhammad, the Apostle of God, and the Messenger of peace.

Muhammad was the last Messenger of God to mankind. He was the embodiment of the highest

attributes of character and personality. In his life, there is the most perfect example for all

Muslims to imitate, and his program for the welfare, happiness and salvation of mankind, is

the most comprehensive".

"Apostleship and Prophethood are the greatest honors that any mortal can receive in

this world. To be an apostle or a prophet means to be chosen by God. A man must indeed be

endowed with most extraordinary qualities to be picked by the Creator Himself out of the

immense mass of humanity to be His messenger to mankind".

"Such a man was Muhammad. He was picked out by God to be His instrument in

implementing His plan and program for the world. He lifted the human race out of its moral

and spiritual captivity, and put it beyond the ignorance, fear and isolation which beset it. God

had sent many other messengers before him but he was the last one of them all, and the

message he brought, was not subject to the limitations of time and place; it was for all time,

and its keynote was universalism".

"Muhammad was indeed endowed with the most extraordinary qualities of head, hand

and heart. Anyone of these qualities could easily make him the most remarkable man in

history. But at this point, we shall consider only one of his many qualities – the quality of

mercy. He personified mercy. Al-Qur’an al-Majid has called Muhammad .a mercy for all

creatures".

" We sent thee not, but as a mercy for all Creatures". ((1))

"This quality of mercy in Muhammad as Messenger of God, is incompatible with

aggression and lust for conquest. Warfare and bloodshed cannot coexist with mercy. The

message that Muhammad brought from Heaven, and which he promulgated on earth, is called

Islam, and Islam means (peace and security) Islam is the religion of peace. A man who accepts

(1) Al-Hajj,i21:107.

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Islam is known as a Muslim, i.e., one who has made peace. Muhammad himself defined a

Muslim as a person from whose tongue and hands, other peaceful citizens are safe".

"One of the key words in Islamic terminology is Iman which means (the principles of

peace) and the person who has Iman is called a Momin which means .a man who abides by

the principles of peace. Muhammad who brought God's last message to this earth, is called al-

Rasul al-Amin, i.e., (the Messenger of Trust.) Makkah, the city in which he delivered this

message, is called al-Baladul-Amin, i.e., (the City of Peace.) Makkah, therefore, is a sanctuary,

and whoever enters it, is safe from harm".

"The name of the mother of Muhammad is Amina which again means .peace. The

name of his father is Abdullah which means .the slave of God".

"As slave of God, he obeys God, and does not trespass on the rights of others – the

other slaves of God. Amina and Abdullah brought the Messenger of Peace into the world to

put an end to bloodshed and to spread the blessing of peace on earth".

The name of Muhammad's nurse was Umm Ayman which means (the mother of

Fortune) ".

The angel who brought the message of Heaven to Muhammad, is called al-Rooh-ul-

Amin i.e., (the Spirit of Trust.) His successor is called Amir al-Mominin i.e., (the leader of the

peaceful believers) ".

"Therefore, from beginning to end, Islam is peace and security".

"Another key word in Islamic terminology is jihad. There is so much fog around this

word that it can hardly be seen for what it is. In most non-Muslim circles, the jihad of Islam is

equated with wanton aggression which it is not. Literally, jihad means effort or struggle. One

of the most commendable forms of jihad imposed upon a Muslim is to fight against ignorance

and injustice, and to overcome one's own lusts and baser instincts. Islam has recognized war

as an institution but has allowed its followers to fight only".

(a)either in self-defense,

(b) or, to impose penalties for breach of peace, also called Qisas in Arabic which means

"retaliation. " Qisas is permitted only to check aggression. Islam does not allow Muslims to

wage war for any third reason.

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"In Makkah, Muhammad presented to the Arabs a program of religious, ethical, moral

and social reconstruction. After the migration to Madina, he added an economic and a political

component to it".

"It had taken him thirteen years in Makkah to lay the groundwork of Islam, and it took

him another ten years in Madina to build and to complete its (edifice) ".

"These 23 years were the most crucial years in the career of Islam as a universal system.

When Muhammad began to implement his program, he was immediately and inevitably

confronted by multiple challenges. Characteristically, Islam produced Ali ibnAbiTalib as its

response to those challenges. The 23 years of the ministry of Muhammad as the Messenger of

God, were a long series of crises – both of war and of peace – and Ali surmounted them all".

"Hazrat Ali (R.A) was the heir and successor of Muhammad. When he began to

implement Muhammad's program, he too was confronted by multiple challenges".

A quarter-century had passed since the death of his master, Muhammad, and since then

many Muslims had begun to worship economic and political power as their new .idols. . Idol-

smashing was nothing new to Ali. Many years earlier, he and his master, Muhammad, had

destroyed the idols of Quraysh in the Kaaba. Now he was called upon once again to destroy

the new .idols. of the Arabs. But he realized that the champions of the new .idols. would rise

in their defense just as the champions of the old idols had risen in their defense in the times of

Muhammad".

"Islam was a revolutionary movement in the sense that it was an emphatic end of an

old and fossilized, i.e., polytheistic era, and the beginning of a new and dynamic, i.e.,

monotheistic era. Its aims are set forth in Al-Qur’an al-Majid, and its Prophet has been charged

with specific duties, as we read in the following verse".

"A similar (favor have you already received) in that We have sent among you an

Apostle of your own, rehearsing to you Our signs, and sanctifying you, and instructing you in

scripture and good sense, and in new knowledge". (1)

"These aims, obviously, are so important that they have been repeated, for emphasis,

on three other occasions. They occur in the following verses of Qur’an" .(2)

(1)iAl-imran,3:151. (2)iAl-imrani3:129.

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"The aims of Hazrat Ali (R.A) government were the same as the aims of Qur’an. His

policy, therefore, was".

1. "To rehearse the Signs of God (before the Muslims) ".

2. "To sanctify them (the Muslims) ".

3. "To instruct them (the Muslims) in Scripture, and in good sense".

4. "To instruct them (the Muslims) in new knowledge".

"As stated above, when Ali tried to enforce this policy, he met resistance, but not from

the pagans. Most incredibly, he met resistance from the Muslims. The Muslims, and not the

pagans, thwarted him in the execution of his plans, and in the realization of his aims".

"The aims set forth in Qur’an for the Muslim umma do not comprehend conquest of

other lands by force of arms. Those critics of Ali who lament that he did not add new territories

to the map of Islam, will also have to lament the uniform silence of Qur’an on the subject of

expanding the dominions of Islam through war and aggression. In fact, judging by its text,

Qur’an appears to have no interest in military adventures of any kind".

"Most of the political and military leaders of the world agree with President Charles

de Gaulle when he said:

“The sword is the axis of the world,” which means that the world revolves around the

sword. The medieval French called this concept the .fort mayne. – the strong arm; i.e., whoever

has the strongest arm, rules".

"Many leaders also agree with the political philosophy summed up in the maxim that

all is fair in love and war. In pursuit of their ambitions, they have considered it quite fair to

wage war upon other nations, to kill their men, and to enslave their women and children. If

some of these leaders have soaked the world in blood, and have obliterated cities and

civilizations, they have been acclaimed as the greatest heroes and the greatest military geniuses

of history". And yet, their heroism and genius have only proved Gibbon right when he said:

"What is history but a register of the crimes, follies and misfortunes of mankind".

"Does Islam also equate its program with lust for the conquest of alien nations"?

"If it does, then how is it different from the programs for world conquest of such

military leaders as Alexander the Great, Julius Caesar, Attila the Hun, Genghis Khan, Hulago

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Khan, Tamerlane, Napoleon and Hitler all of whom marched with those .sisters of victory –

murder, pillage, fire, destruction, captivity, loot and rape"?

"All wars are alike in at least three particulars: death, destruction and rape. The pages

of history are stained with the blood of the weak and the innocent shed by the powerful and

the ruthless".

"If Muslims also stained the pages of history with blood, is it the proof of the

truthfulness or even of the greatness of Islam? Can Muslims take pride in unprovoked wars of

aggression and conquests? If they do, they would find themselves at odds with the Book of

God which states".

"There has come to you from God a new light , and a perspicuous Book – wherewith

God guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out

of darkness, by His will, unto the light – guideth them to a path that is straight". ( )

Many Muslims are held in fascination by the “military glories” of the century 632-732

of their history. President Lincoln put military “glories” in correct perspective for the glory

buffs when he said:

"Military glory is the attractive rainbow that rises in showers of blood".

Whose blood?

"The blood of the weak, the inoffensive, and in most cases, the innocent! "

"President Truman once called war .the ugliest invention of man.’ Is there any

invention uglier than war? What invention other than war has the power to kill men on mass

scale, and to make children orphans and women widows? What other invention of man has

the power to reduce cities to rubble and cinders, and to breed undying hatred and hostility

among nations"?

"The truth is that Islam and war do not blend. Islam is a blessing of God. In fact, it's

the greatest blessing of God on earth. Its name means peace; and peace and security are

blessings whereas fighting and bloodshed are a curse. The wars and the conquests of the Arabs

did not exactly jibe with the program of Islam. Many of these wars were prompted by political

necessity or expediency, or by sheer lust for conquest".

"Most of the Arabs who went out of Arabia, after the death of the Prophet, were not

Islam's missionaries. They were plain conquerors. Most of them lacked the knowledge of

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Islam, and they lacked interest in spreading Islam. Most of them were born and bred in the

pagan tradition, and they had been fighting against the Muslims only two or three years

earlier".

"G. E. Grunebaum"

"Mohammed himself was quite aware that the Bedouin had been only superficially

won over. “The Arabs (i.e. the Bedouin) say, we have adopted the faith (amanna). Say (to

them): Faith ye have not. Rather say: We have become Muslim (aslamna). For faith has not

yet entered your hearts". ((1))

"Though at the beginning, the Arabs were sent out of the peninsula for political reasons,

as stated above, soon they found reasons of their own to maintain the momentum of conquest.

The propulsive force in their case was the love of booty. Arabs were invincible in war if they

had the assurance of obtaining booty".

"A part from this, there was little else that interested them. If they had no hope of

obtaining booty, they had no interest in fighting. The attitude of the Muslims of Madina toward

Uthman during the last days of his life, makes this point quite clear. They were the same

Muslims who had repeatedly repulsed the attacks of the pagans. But now in their city, the head

of their state was besieged in his own palace. The besiegers were only a few hundred strangers,

with no roots in town, and with no support of any armed force. The siege lasted for 49 days,

and was raised only when Uthman was killed. But the Muslims of Madina were not roused to

act. Why not? They were not roused to act in defense of their khalifa because they had no hope

of obtaining booty".(2)

"The love of the Arabs for plunder was an old addiction. It was this love which was

responsible for the disaster of Uhud. The lovers of booty abandoned a strategic pass, in

defiance of the orders of the Prophet, and by doing so, they changed victory into defeat. Qur’an

has also borne testimony to this predilection of the Arabs in verses 152 and 153 of its third

chapter. A most complex problem was the love of the Arabs for plunder. It was this love which

triggered most of their wars. In pagan times, the love of booty was an obsession for them. But

when they became Muslim, their love for booty did not diminish in them".

"It is reported that on one occasion, the Apostle of God sent some of his Companions

(1)iAliHujrat,49:15. (2)iClassicaliIslam-AiHistoryi600i–i1258,1970,ip.i51.

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to a certain tribe for taking punitive action. The leaders of the tribe in question came to ask if

the Muslims would negotiate terms of peace with them. The captain of the group of the

Companions said that peace was very welcome to him if they accepted Islam. The tribe

accepted Islam whereupon the Companions returned to Madina. But they were very unhappy

at this outcome, and they reproached their captain for depriving them of the opportunity to

obtain booty for themselves".

"They were not content merely with reproaching him, but also, upon arrival in Madina,

complained to the Apostle against him (their captain). But the Apostle applauded the decision

of the captain, and said that God would reward him for saving the lives of many people".(1).

"These companions of the Prophet were the .model. Muslims. They were supposed to

be .unworldly".

"It would be entirely logical to assume that since they were the personal friends of the

Messenger of God, they would not be contaminated with the lust for riches. Or, if, at one time,

they were contaminated with such lust, it would be logical to assume that his companionship

modified their character to such a degree that the love of booty was no longer an obsession

with them that it once was. But they proved these assumptions to be wrong. It were these

.pious. and .devout. companions who were eager to plunder a tribe. But the tribe in question

accepted Islam just in time, and thus escaped their clutches".

"The love of the rank-and-file Arabs (the non-companions, the commoners) for

plunder, was even less restrained. While the Bedouins had formed the mass of those Arab

armies which had conquered Persia and Byzantium for the faith, the instinct for plunder was

ineradicably implanted in their nature". (2)

"Love of plunder was an instinct of the Arabs. Hazrat Ali (R.A) wanted to change, or,

at least, to sublimate this instinct, and he tried. But the attempt was only partially successful,

and the cost was prohibitively high".

"Both during and after the battle of Basra (the battle of the Camel), Hazrat Ali (R.A)

had forbidden his troops to plunder the camp of the enemy and the city of Basra. It was a great

disappointment to them. They, however, had no intention of giving up the fruits of their labors

so easily. They believed that the city of Basra was their prize as conquerors, and that they had

(1) LifeiofitheiProphet(ملسو هيلع هللا ىلص),iAzamgarh,iIndia,1976,p165/2. (2) Khalid,AbuiNuman,SaifiUllah,SeeratiUsmaniGhani(R.A),DariuliUndlus,Lahore,,ip313.

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a right to make prisoners of the enemy. When this right was denied to them by Ali, they

threatened to disobey his orders".

"It was a dangerous situation for Hazrat Ali (R.A). He had to squelch mutiny of his

troops. This he succeeded in doing when he posed the following question to the potential

mutineers".

“Which one among you will take Ayesha, the mother of the believers, as his share of

the prisoners of war? "

"This question had never occurred to the mutineers, and they were left utterly

bewildered and speechless by it. How could a Muslim make Ayesha, the widow of his Prophet,

a prisoner, and still remain a Muslim? They then acquiesced into accepting Ali's fiat – no

plunder and no captives! "

" Never theless, the loss of opportunity to plunder Basra, rankled in the hearts of many

of Ali's soldiers, and they also resented the curbs he had imposed upon them. Their resentment

simmered until it flared up in the battle of Siffin. It was this resentment which was so deftly

exploited by Muawiya that it broke out as mutiny, and Ali was compelled to call off the battle

which he had almost won".

5.6 Martyrdom of Hazrat Ali (RA)

"One of the rebels, known as Ibn-e-Muljim, martyr Hazrat Ali (R.A) using a poisoned

sword while He (RA) was performing Salah in the mosque on 19th of Ramadan, in 40 A.H.

Hazrat Ali (RA)spent two restless days on his sick bed in extreme pain and distress.

Eventually, the poison spread all over the body and he died on 21st of Ramadan at the time of

Morning Prayer. Hazrat Ali was buried at Najaf. "

"Hazrat Ali (RA) was well known for his bravery during battles against the non-

believers. He also possessed the necessary personality traits of the firm belief in Allah and His

Messenger (ملسو هيلع هللا ىلص), humbleness, gratefulness, and true insight of the Quranic Instructions. He

(RA) spent his entire life in the services of Islam".

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Chapter 6

6 The impacts of the Counseling System of Rashidin caliphs and

its Application to Contemporary Counseling System

6.1 Introduction

"There are two foundations of the internal force of Islam. Belief in the doctrine of

monotheism and the Hereafter, and the individualism at the individual and collective levels in

everyday practice. They could not resist the intellectual aggression of Muslims in Islam at the

beginning of the two forces. The devil tried his best to disperse the two forces and, in the event

of great success, the Muslims fell into oblivion. Obviously, the religion of Islam was

descended into a system of life, and the first 13 years of the Mikey life were devoted solely to

consolidating its three core beliefs into the hearts. The three pure and unadulterated

foundations of Tawheed and Prophethood and the Last Faith have made the Companions to

fight against their blood relationships, to boldly void them and to stand firm against their

oppression. Was given the strength to persevere. The Holy Prophet had clearly refused to

reconcile with them on these basic beliefs despite Quraysh's encouragement. On the bill of

pure and sincere faith, the Companions were able to leave their homes and migrate. The

destruction of business and the loss of wealth and the separation of the loved ones were able

to overcome them with the power of faith, and on their bill they were successfully led by evil

spirits. "

"The secret of Muslims' rise to prominence and universal power was to keep them pure

and unbalanced by their beliefs. He used to do everything in fear of God and in the light of his

book and performed under the intense sense of responsibility of the Hereafter. He used to live

as the only source of guidance for the Messenger of Allah. Finally, the devil discovered this

secret of the power of the Muslims and then he chose them to expose their beliefs".

"Concept Tawheed was slammed with various shades and sources, and those sources

took thousands of forms of relief, in which the talk of shirk began to spread to Shirk Jalili. The

concept of the Apostle of the Apostles was curtailed in the name of Masih Wakabar, and for

this too came the Sunnah of the Prophet. The concept of the Hereafter and its open sense of

accountability were also banished from the Shari'a recommendation by the useless

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recommendation of numerous forms of unjustified salvation, and the Muslim who was a

Mujahid of the evil spirits eventually became Iblis. The ash was playing through the pile".

The fire of love is dark

Not Muslim is a pile of ash

"The male believer who is pleased to be Lord of Allah, pleased to be the Messenger of

the Prophet, and the religion of Islam, has become an angel of mercy to the world who removes

the believing humanity from the darkness of ignorance. Instead of being mere muslims, he

began to take pride in calling Shia, Sunni, Deobandi, Hanafi and Shafi'i instead of confusing

them with the evil of Makkah, and he muttered his head for this new attraction which resulted

in the religion of Islam. Instead of preaching to the four worlds, they began to devote their

intellectual skills and energies to proving each other mutually. Seeing these engagements of

contemporary believers, Allama Iqbal said that in his Majlis-e-Shura, he had told his students

about this":

That is, it is better to be confused with theology

This book is confused with the details of Allah

And indeed today he is confused with the problems that:

The Son of Man is dead or alive

Christ the Nazarene is destined to come

There are attributes - caste right, separate from the truth or the same caste

Or the culprit who is the son of Mary

Let us say the words of Allah by accident or ancient:

"Thus, Muslims abandoned the struggle for the elevation of Islam and became

entangled in the problems and issues that had nothing to do with the system of life and its

implementation. The recurring spirit, the pearl, the pearl, the life of the Holy Prophet, the life

of the Holy Qur'an, the recommendation, the use of men, many issues have not been related

to the academic life of the Muslim nor to the invitation of Islam. It has something to do with

it. Such problems arose during the Jewish era. So they were left humiliated in the world, and

when Muslims fell into disrepair, these same problems gave way to them. These issues do not

appear to be discussed in the daily life of the Companions, nor did the Holy Prophet make

them the basis for the publication of his religion. It was only because of being left out of the

201

extremes of religion in slavery that the curriculum for teaching religion in slavery began. All

these problems are created by the same curriculum. These issues were never discussed in the

Holy Quran of the Holy Prophet".

"Thus the doctrine of monotheism and the Hereafter, which was the greatest source of

strength for the Muslims even in the face of disrespect and ridicule, became completely

ineffective, and the Muslims became slaves of the talmuds and atheists despite this belief. As

far as consultation was concerned, only thirty years had passed and the tradition of consultation

was not firmly entrenched in any particular structure that in the hands of some of the elders,

the Khilafah changed from oneness to the other, and the whole of Islam's kingdom shifted

from Shoraism to ownership. And turned into coercion. Obviously, there is no distance from

Islam. In this the Islamic principle of consultation has been adhered to and the sovereignty of

the country belongs to Allah, rather than to Allah, and therefore the rule of Caesar and

Qasriyyah has been issued in the whole of Islamia rather than following the Caliph Rashidin

and following the Sunnah. ۔ The principle of consultation was over and the process of

deliberations by favorite individuals began".

"It is a fact that coercion, belongingness, authoritarianism and totalitarianism have

nothing to do with the Islamic State. But for centuries such oppressive systems have been

inflicted on Muslims and the Muslim people have become mere silent spectators of the influx

of impoverished monarchs".

"Formats can submit details for the state. This is the opinion of Maulana Hamid Ansari

(the political system of Islam) and Maulana Abu al-Ali Maududi (the political ideology of

Islam). See the description "Scope of Islam".(1)

6.1.1 Important Principles of the Shura of Islam

1. The system is subject to the Shura of Islam and is not far from any change or

annulment, thereby creating resentment.

2. The assembly is one-sided.

3. The Head of State and the Governor are bound to get public opinion in matters of

public government.

1 Madni,Abd Ur Rahman,Hafiz,Tabeer e Shareeat And Parlemit,Majlis Al Tahqiq Al

Islami,Lahore,2005,p.213

202

4. There is no permanent body like the Shura Parliament. The common people do not

choose it by their own opinion, but the caliphate itself appoints the best minds of the Ummah.

5. The members of the Shura are not bound to any particular group but can speak to

Baba. Even if that is not against the head of state.

6. The rule of the Shura is enforced. That is, the head allows the government to act in

accordance with the divine orders.

7. The caliph is accountable to the public.

8. In the Shurai system, the people are the vice of Allah.

9. The legal system of the Shura is as broad as the universe.

Allah says (interpretation of the meaning):

"Allah says to those of you who believe and do good deeds, He will grant them the

Caliphate on the earth, just as the Caliph was given to those before them."(1)

The British-style parliament is inferior to the Shura system in every sense because the

head of the parliamentary system is elected on a political basis, not on religious grounds.

6.2 Principles of Pakistani and British-style parliament

"The political system that Western political philosophers and thinkers have given is a

system of parliamentary democracy. Under this the king will be the head of the kingdom. To

help it and the Legislature, a parliament will be elected which will have two House, one House

and the other House of Lords. The election of the House will be implemented for a specific

period. After that the new parliament will come into existence. While the members of the

House will be honorable only. Of which the Lord and the Imam will be members. Thus, this

democratic system has its basis in the wrong view. There is no need for a superior human

moral character to join the British Parliament, but anyone who has more wealth can come to

Parliament. During the election, rigged greed and every tactic is kept. In this way, the members

who are elected become incapable of parliamentary system and consider it permissible to gain

all kinds of interests by taking over the powers of the government. They formulate policies

and show their eyes against the people they elect. Thus, the evils of parliament itself become

the evils of government".

1 Imam,Al Siyasat Ul Shariyah ,p.128

203

The key points of this system are:

1. The parliamentary system does not consist of intellectual and critical minds and

often gives rise to regional conspiracies.

2. Parliament has powers over all kinds of legislation, whereas in the Islamic

consultative system, the Council of the Shura or the Caliph can not legislate against the orders

of Allah and the Messenger.

3. Parliament is a permanent body and the head is resistant to the free will of the state.

4. In the parliamentary system, the supreme power lies with the Parliament, while in

the Shurai system, the power lies with the God whom its deputy uses.

5. Parliament chooses on a party basis. Each member is subject to his or her community

policy.

6. Parliament has the power to use legal jurisdiction only within limited geographical

boundaries.

7. One drawback of the parliamentary system is that the parliament disagrees with the

majority. Even if the majority opinion is wrong.

8. Parliament is more concerned about the interests of the people than the interests of

the people.

9. There is a defect in the British parliamentary system that has become a motto: The

king is mistaken because his move confirms the parliament. If there is a mistake in any of the

actions of the King, it will be the fault of the Parliament.

10. The king never dies. This is a misleading article. This is wrong, though. The family

government does not run in the Shurai system. While in Britain's parliamentary system, family

rule runs.

11. In the Shura system of Islam, women cannot be head of state while women can be

ruled in the British Parliament.(1)

"Whether it is the Khilafah or the Islamic Democracy, the attribute of every two is the

chauvinism, that is, the process of running the kingdom through mutual consultation separates

the Khilafah and the monarchy from absolute monarchy, meaning that the rule of the Khilafah



204

and democracy is determined by the Shura and the system. The kingdom is governed bravely,

while the ruler is appointed to rule and the king has full authority to decide. The importance

of the Shura in the religion of Islam is clear from the Qur'anic texts, the Sunnah of the Holy

Prophet and the caliph Rashidin, and this is particularly true of the Muslims. There are some

important issues that need to be considered together regarding the Qur'an".

1. The order of the Shoraiat

2. The scope of the war,

3. The procedure of the Shoraiat,

4. The legal status of the decision of the jury.

1. Order of the Shoraiat:

"On the occasion of Ghazah Ahad in the Holy Qur'an, Allah Almighty said: Consult

with the believers and the believers in important matters. The scholars disagree about whether

the ruling on seeking Suggestion is obligatory or mustahab. Al-Shafi'i (may Allah have mercy

on him) narrates this matter on the basis of which he writes in his commentary: OnlyWhile the

position of a democratic ummah is of a magnanimity, as Imam Razi has also expressed his

affection for the Ujjawi".

"Consequently, Ibn Jarir Tabari, Imam Jassid Hanafi, Imam Baghvi, Ibn Jozi, Aam

Razi, Imam Qurtubi, Allama Nasafi, Alauddin Baghdadi Sahib, Ibn Kathir, Qazi Sanaullah

Panipati and Allama Aloesi all wrote in their commentaries The Prophet (peace and blessings

of Allah be upon him) has been advised to seek Suggestion for the sake of the Ummah, to

establish the Sunnah of the Shura, so that the next Ummah will not follow the path of

dictatorship and remain firmly on the Shariah rule. Jalaluddin Suwaiti has written a chapter in

al-Ta'is al-Qabri, entitled: Chapter Specific Boojoob al-Mashora, that the Suggestion of the

Holy Prophet is specific to the rest of the Prophets".

"Qazi 'Abd al-Haq ibn Atiyah gurrani states: The rules of Wahshi al-Shari'ah, the

supreme authority. Shawism is the basic law and law of Shariah. (Tafseer Qurtubi) Mumtaz

Fakia Ibn Khismat says: In the affairs of the ruling, it is obligatory to consult the rulers, the

experts in war affairs should consult with the war, consult the representatives of the people in

205

the welfare of the people, That is, the secretaries, ministers and subordinate authorities should

be consulted in development and construction issues". (1)

"Allama Ibn Taymiyyah states: La ilaani loli al-'Aamr al-Mishawar. It is not

permissible for a ruler to justify his / her self in consultation. Shaykh Mohammed Abda (Al-

Siyasiyyah al-Sharia crop) says: Shuraism is a reasonable matter in the obligations of the

Shariah; if we abandon this command which is obligated in the Shariah, we will commit open

sin. (Nizam al-Hakim al-Shari'ah) The Principle of Fiqh Abd al-Karim Zidan writes: When

the Head of State ceases to follow the order of consultation, it should be removed from power.

The consultation is a manifestation of the fact that the real authority of the Muslim Ummah.

Have, and the head is a government lawyer, not an independent and absolute sovereign.

(Principles of Devotion 169) " .

"Mufti-e-Azam Muhammad Shafi'i said: In this regard, the Qur'anic verses mentioned

above and the Hadith of the Prophet (peace and blessings of Allah be upon him) show that in

each case where opinions may differ, whether it is related to the rule of law or mutual

consultation on another matter. Lena is a blessing in the Sunnah of the Holy Prophet and the

Companions, and in the world and the Hereafter, it is supported in the Qur'an and Hadith, and

matters related to the people as the government is obliged to consult them. Ibn Katheer " . (2)

"Shaykh-ul-Islam Mufti Mohammed Taqi Usmani says that it is not only the

appointment of a caliph to consult the Shura, but also the functioning of the business

government after becoming a Caliph, it is the duty of the Caliph to work on the principles of

the Shura, and It is obligatory for the imam to run the government in consultation, even the

jurists have said that if an imam does not advise in government affairs, then he deserves to be

excluded because of this and the Quran itself makes it clear Has said Allah is the One and the

Supreme". (3)

6.2.1 The analytical Study of the Counseling System of Rashidin caliphs and

Contemporary Counseling System

"As long as Muhammad (ملسو هيلع هللا ىلص) remained alive, he performed the role of principal law

executor and interpreter. He received direct divine guidance for implementing the religious

injunctions. In matter where no divine revelations were received, he consulted the Shura or in

1 Al Jame le Ahkam el Quran (Qurutabi): 250 \ 4 (2) Muhammad Safi,Mulana,Marif ul Quran,dar ul ishat,krachi,p219/2. (3) Islam and Political Theory, p248.

206

formal consultative body. In such matters the customary law of the land (‘urf) was also taken

into consideration provided it did not infringe the basic principles of the Shari’ah. In any case,

the will of the Prophet remained dominant due to primacy of his honour as the Messenger of

Allah.25 After the demise of the Prophet, the Qur’an and Sunnah of the prophet were the

authoritative guides for the Muslim Ummah".

Within the bounds of these authoritative guides, the task of legislation and execution

of the divine will devolved on the shoulders of the members of the ummah who according to

the Qur’an were (the best ummah raised up for mankind enjoining right conduct and

forbidding indecency) ".

"To preserve Islam and administer the Polity left behind by the Prophet, these men of

supreme talent and acumen elected the heads of state and advised them on all important matters

of the state and government".(1)

"The main task of the consultative body after the demise of the Prophet was to frame

laws in matters where there were no direct revelations. The masses had to follow the

pronouncements of the members of the consultative body because of their close association

with the Prophet and the acumen they had in matters religious, social, economic and political.

The Institution of Shura during the Pious Caliphate may be regarded as representative body of

the ummah although not by formal methods of elections known to the people in modern times.

The rulers of the Islamic polity used to adopt measures only, after consulting members of the

Shura. A few illustrations would illuminate the point at hand.(2) It has been recorded in the

annals of Islam that whenever Abu Bakr (RA) had to make a decision, he looked forward to

the Qur’an. In the absence of clearness (textual injunction) in the Qur’an, he used to refer to

the Sunnah and Tradition of the Prophet. But if he failed, then he used to discuss the members

of the consultative body. Ordinances were issued only when a consensus had reached and

confirmed by the community at large. Regarding the Shura of Abu Bakr (RA) we have the

following report of Ibn Sa’d:"

"Whenever some important problem broached to Abu Bakr (RA) he called on the

Muhajirin andAnsar and invited in particular ‘Umar (RA), ‘Ali (RA), ‘Uthman (RA), Abu

‘Ubaydah, ‘Abdal-Rahman b. ‘Auf, Mu’adh b. Jabal, Ubayy b. Ka’b, and Zaid b. Thabit for

(1)iKaiKaiKhel,Adnan,syed,iTheiConceptualiandiinstitutionalidevelopmentiofiShuraiiniearlyiIslam.iIslamiciStu

diesi,i1980,p277.

(2)iTheiConceptualiandiinstitutionalidevelopmentiofiShuraiiniearlyiIslam,p.277.

207

consultation. These counselors pronounced verdicts on questions of law during the reign of

Abu Bakr and the people relied on them in respect of their legal opinion". (1)

"Besides men of supreme talent and wisdom Abu Bakr (RA) also used to seek advice

of even ordinary men in public".

"It is true that Shura under Abu Bakr (RA) was somewhat vague and informal and that

is why we do not know the minute details of the working of this body as it appears under his

successor ‘Umar (RA). But this does not mean that there was lack of general participation of

the masses through their representatives. From the very inception of his rule he had reiterated

his belief in the sovereignty of Allah and the responsibility of the ruler not only to Allah but

to the people as well. This statement of Abu Bakr (RA) categorically rules out the idea of

absolutism from the body politic of Islam. It is also a historical fact that sometimes Abu Bakr

(RA) did not agree with members of the Shura on several matters of public policy. Thus he

sent an expedition to Syria under the youngest general Usamah b. Zayd despite the grim

opposition of the leading members of the Shura. Similarly he declined to accede to the demand

of some of the tribes outside Madina that they should be exempted from the payment of Zakat

to the centre despite the fact that some members of Shura including ‘Umar (RA) were of the

opinion that at least they should be given exemption at that particular juncture of the state

when all the tribes outside Madina had revolted against the centre. The stand of Abu Bakr

(RA) in these matters purely related to administrative measure and may be regarded as veto

power given to heads of states in modern times. It will not be out of order to mention here that

even ‘Umar (RA) who had opposed Abu Bakr (RA) on these issues had to say later on that but

for the timely action and resolution of Abu Bakr (RA), the situation arising consequent upon

the demise of the Prophet might have proved detrimental to the integrity and solidarity of the

ummah and the religion itself".(2)

6.2.2 Management by Shura (consultation) Practiced by Hazrat Umar (RA):

"The members of Shura(consultation) during the reign of Abu Bakr (RA) continued to

be the members of Shura under ‘Umar (RA). Beside them, the learned people (qurra’) and

young people were also made members of the Shura. This practice of consulting the learned

and intelligent men of the ummah seems to have been in vogue till the rise of nascent civil

wars in the Islamic state. It was a general practice during the reign of ‘Umar (RA) that Muslims

(1)iTbqat-ul-Kubra,iP350. (2)iTheiConceptualiandiinstitutionalidevelopmentiofiShuraiiniearlyiIslam,ip278.

208

in general and experts in particular should be consulted and unanimous decisions announced

in public gathering". About the importance of Shura or consultative body once he remarked:

"The opinion of one man is like the cloth woven of one thread; the opinion of two like

the cloth made of twisted thread and the opinion of three (of more) like a piece of cloth woven

of several threads together that can hardly be torn into pieces".

"Hazrat Umar (RA) used to consult his disciples on different matters, though his

leadership was out of question. In one sense he was the pioneer of establishing the history of

participative management and created a culture, which is worthy to be followed by any

organization. Umar(RA) used to consult his people in the appointments of governors and army

commanders.17 He had also followed the opinion of his followers and did not participate by

himself in battles. Consultation was also made in the day-to-day administration of the

country’s expanding resources. It was by virtue of consultation that the various administrative

departments .Dawawin. were established. Umar(RA) kept the people of highest caliber among

his companions with him in Madina so that he could get benefit from their opinions. The

people that he appointed as governors were not as refined as his advisors. Decision by

consultation did not stop at the level of the highly experienced and qualified companions of

the prophet; rather it was so wide that it included everybody in the society regardless of age,

race, or gender. When the council of advisors failed to reach a decision on the issue of sharing

the land of Iraq and Syria, Umar (RA) called for a general public meeting in Madina to take a

decision. Moreover, Umar (RA) organized an annual conference for Muslims about the public

matters and to hear complaints about the way the government was running. The most peculiar

elements in the decision process during the rule of Umar (RA) were consultations with the

Muslim juveniles and especially the consultation with some of his enemies. Umar (RA)

believed that juveniles had sharper with minds that enabled them to give original ideas. He

also understood that the best people to inform him about his enemies were none but his

enemies".(1)

"The conditions under which all assumed responsibilities as head of the Islamic polity

were abnormal. Under the changed circumstances that spirit of rule by mutual counsel could

not be maintained which had characterized the era of his predecessors. Its reasons were

manifold. Many prominent members and sincere counselors of the preceding era had either

become indifferent due to the political upheavals or gone to opposing camps on the question

(1)iJabnoun,Naciur,IslamiandiManagement.iKualalumpur,IKDiPublications,i1994,p14.

209

of the qisas of ‘Uthman (RA). Under these circumstances the institution of consultative body

under ‘Ali (RA) showed cracks in many respects as compared to Shura preceding his rule".(1)

6.2.3 Characteristics of Shurai System

From the above discussion we can find some special characteristics of consultative

management. These are asfollows:

a) "A group of people: Consultation will be practiced by a group of persons. To take a

decision only one person cannot take this alone. The document of consultation from the holy

Quran we find plural indications who will consult their mutual affairs with free consent".(2)

b) "Participative process: Management by consultation is a participative process. All

of the members of the consultation participate in discussion and decision making. They can

express their opinions without fear and hesitation. Well participation makes the consultation

effective and successful".(3)

c) "No over emphasis on personal opinion: In Shuratic process every member

participates democratically. There is no scope to emphasis any member and his opinion. Every

member will be treated equally for the better participation in consultation process".

d) "No discussion before the Shura and after the Shura: In Islamic consultation there

is no provision of discussion before the Shura or after the Shura. All the discussions and

bargaining will be in meeting. Discussion before or after consultation will hamper the

objective of the management by consultative".(4)

e) "Discussion must not be contradictory with Quran and Sunnah: If there is any

discussion or decision taken which is contradictory with Quran and Sunnah, the collective

consultation will be null and meaningless. Shura is concerned, the basic principle which helds

true in Islamic law is that with respect to worship, do what has been prescribed and do not

deviate or innovate; while with respect to the general affairs of life, follow what has been

commanded, avoid what has been forbidden".

f) "Shura will be practiced by ‘Alem’ (knowledge person) and Mujtahid: Islam

entrusts two major groups to practice Shura: (a) Ahlal-hal wal-aqd or Ulama who represent

(1)iTheiConceptualiandiinstitutionalidevelopmentiofiShuraiiniearlyiIslam,p277.

(2)iAwal,iAi,iManagemen,Newibookipublisher,iDhaka,1986,p11.

(3)iAliMawardi,AhkamiusiSunnahiWaliWalaitaiDinia,iDaruliKutubiAlmiah,iBeirut,Lebanon1982,ip251.

(4)iBuraey,iM.A,AdministrativeidevelopmentioniIslamiciperspective,iKPIiLimitedi,London,1985,ip320.

210

the community and perform a limited legislative function, and (b) Ahl-al-ijtihad, a group of

Jurist who are qualified to deduce rules and regulations from the basic source of Islamic

Shariah through the exercise of independent Judgement and exertion -- a logical deduction by

this learned body from Shariah will create a law or a rule which is binding".

g) "After decision Tawakkul is must: By discussion when the members of the

consultative body come to a consensus and make decision, then there is no alternative without

depending on Allah (Tawakkul). Members of the consultative body can show argument and

conceive contradictory perception, but after decision they have to leave their own perceptions

and must depend on Allah. In this regard Allah (SWA) says- And when thou art resolve, then

put they trust in Alah" .(1)

6.2.4 Advantages of Shura or Consultation:

"If any organization (governmental or non-governmental) applies the practice of Shura

(participative management) for its proper management it can derive some benefits which will

help for its proper growth and development".

These benefits are:(2)

(i) "Decision-making is to be easy and accurate".

(ii) "Advantages of participative management".

(iii) "Team work facilities".

(iv) "Co-ordination becomes easier".

(v) "Increase of mutual co-operation".

(vi) "Interchanges of ideas and values".

(vii) "It creates democratic attitude".

(viii) "Decentralization of ideas and power".

(ix) "Avoiding undesirable situation".

"It can be rightly mentioned here that management by consultation helps to attain some

extraordinary benefits that present system of participative management cannot give".

These are follows:

(1) Al-Imran,3:159.

(2)iAliSalabi,AliiMuhammadi,Dr,SyedinaiAlii(R.A),DariuliSalam,Riaz,SaudiiArab,1435,p13.

211

(1) "Grace and mercy of Allah".

(2) "Benefits of divine knowledge".

(3) "Self-complacency by following the Quran and the Sunnah".

Qur’anic documents of Shura:

"It is evident, several documents of Shura,in the Holy Quran".

"It is part of mercy of Allah that thou dost deal gently with them .Wert thou sever or

harsh-hearted, they would have broken away from about thee .So pass over (their faults),and

ask for (Allah’s) forgiveness for them; and consult them in affairs (of moment) .Then ,when

thou hast taken a decision ,put thy trust in Allah. For Allah loves those who put their trust (in

Him)" .(1)

"Those who harken to their Lord and establish regular prayer ; Who (conduct)their

affairs by mutualconsultation ;Who spend out of what we bestow on them for sustenance." (2)

"Behold, they lord said to the angles; "I will create a vicegerent on earth". They said:

"With thou place there in one who will make mischief therein and shed blood?- Whilst we do

celebrate they praises and glorify they holy (name)? He said, "I know what ye know not." (3)

" (Pharaoh) said to the chief & around him; ‘This is indeed a sorcerer well versed: His

plan is to get you out of your land by his sorcery; then what is it ye counsel?” They said “Keep

him and his brother in Suspense (For a while), and dispatch to the cities heralds to collect-." (4)

"Consultation of Queen Bilkis with her ministers when Hazrat Soliman (As) ordered

her to surrender: She said- “Ye chiefs! Advise me in (this) my affair: no affair have I decided

except in your presence". (5)

6.2.5 Superiority of decision present style of Shura in Comparison to

Conventional Shura System

"According to Al-Trimizi, Abu- Dawood and Ibn Majah “My Ummah (Muslim) cannot

agree on error , sufficient evidence that the consultation is mandatory in Islam. Management

by Shura is followed in various Islamic organizations. First of all in practicing management

(1)iAl-iImran,3:159.

(2)iShura,42:38.

(3)iBakara,2:30.

(4)iShurah,42:34i–i36.

(5)iNamal,27:32.

212

by Shura, Islamic leaders or managers will attain self-complacency by following injunction of

the Quran and Sunnah. Secondly, participation is guided by divine laws, which is absolutely

pure source of knowledge. On the other hand in conventional management accuracy is

questionable. In Shuratic process there is no scope of discussion before the Shura or after the

Shura. But in case of conventional management, members can consult before and after sitting.

So decision may be misled. In conventional corporate decision making body focuses on

corporate transparency, effective monitoring, efficient management, sound management of

internal control and risk management through board of directors who should be free from

conflict of interests and possess skill and experiences to run the corporate affairs in

competitive environment. On the other part, Decision making in Islamic point of corporate

governance also consider all the above principles ensured by good, knowledgeable, honest and

expert man as well as decision has been taken by following few core principles a) by whom;

with mutual consultation of consultative council b) for whom; the ultimate objectives of

organizational activities is to achieve grace of Almighty Allah and the decision makers on the

earth regarded as trustees of given powers to take decisions in the best of interest of his people

and c) with whom and to who; all operations and procedures of organization must be ensured

according to Sharia (Alsanosi, 2009)" .(1)

"In Shuratic management members can follow some ideologies which are absent in

present system of conventional participative management. Hafeez (2013) Members of

management by consultation are very much aware of their accountability. They think that they

are accountable to almighty Allah in any kind of decision taken by them. Side by side they

don’t forget their earthily responsibility".(2)

"So the consultation management encourages and promotes ethical norms of

transparency and honesty as mandatory in all transactions. But in case of conventional

management members are only accountable and responsible in the earthily ground. So

discussion and decision may be wrong at any time. They do not give any importance to the

fact that they are accountable to Almighty Allah. Believers having real idea on laws of Islam

practice in consultative Management. So decisions are more reliable than the decisions taken

by present system of conventional management. It is also true that organizational governance

(1)iAlsanosi,iM,TheiConceptiofiCorporateiGovernanceiiniShari’a,iEuropeaniBusinessiReview,i2009,pi343-

368.

(2)iHafeez,iM.iM,AniAnalysisiofiCorporateiGovernanceiiniIslamiciandiWesterniPerspectives,iInternationaliJo

urnaliofiBusiness,iEconomicsiandiLaw,i2013,p.98-103.

213

of Shuratic Management has boarder horizon and unable to compartmentalize the roles and

responsibilities in which all functions and obligation followed by divine Islamic law, where

as conventional corporate governance principles focused limited issues and obligations toward

achieving organizational objectives only (Tapanjeh, 2007)" .(1)

"As there is an order in the holy Quran with regard to taking any decision with the

help of Shura, Almighty Allah’s mercy and grace may be present in decision taken in

consultation. Consultative Management followed moral principles enunciated by Holy Quran

(Stork, 1999) and cited in the Holy Quran (6.132),To all are degrees (or ranks) according to

their deeds".(2)

"Furthermore, another scholar mentioned wisdom behind the legitimacy of

consultation in Islam is to prevent absolutism and autocracy in the decision making process

(Salleh & Al-Daba, 2014) ".

"The Prophet stated that Those who seek what is best shall never fail and those who

consult shall never regret”.

"Consultation ensures good governance in an organization. The consultative decision

making is as a pillar in Islam in order to protect the true and balanced welfare of the community

as well as reward of hereafter (Al-Khalili, 2000). But in conventional decision making always

focused to protect the corporate interest or owner interest".(3)

"Consultative Management always focuses on interest free economy. Lewis (2005)

mentioned Islam always encouraged trade and business under the framework of Holy Quran.

Riba generally translated usury or interest and it is strictly prohibited in consultative decision

agenda. Saeed (1996) stated .wealth is considered as a trust and a test, where failure to use it

wisely, especially to alleviate the hardship of the poor is detrimental to the person who holds

that wealth".(4)

"It is axiom; conventional management system based on capitalism which creating

huge crisis of wealth distribution in the world (Rizk, 2008)" .(5)

(1)iTapanjeh,iA.iM.iA.,CorporateigovernanceifromitheiIslamiciPerspective,pi556-567. (2).iAlianaam,i6:132.

(3).iAlikhalili,iA.i,AliHuqooqifiliislami(RightsiiniIslam),iMuscat,iOman,p.i1873-18882.

(4).iSaeediA.,Islamicibankingiandiinterest,p145.

(5)iRizk,iR.R,Backitoibasics,aniIslamiciperspectiveionibusinessiandiworkiethics,iSocialiResponsibilityiJournal

,iEmeraldiGroup,ip.246-254.

214

"In recent time, shriah based banking industry is growing in the world and even in

western world in spite of huge challenges (Wilson, 2000). One ofthe stories is very important

for consultative body and his followers for business transactions".

"The Prophet passed a pile of grain. He put his hand into its midst and felt moisture.

He exclaimed: Oh merchant, what is this? The owner of the grain responded".

"It has been damaged by the rain, oh Prophet Muhammad.” The Prophet asked: “If this

is the case. Why did you not put the damaged grain on top of the pile so that people can see

it? The Prophet concluded by making clear that .whoever practices fraud is not one of us".

"As seen above, the holy prophet and his immediate successors ran the administration

of the polity with the aid and advice of men having acumen in matters religious, social,

economic and political".

"They always encouraged constructive criticism. Under such circumstances the masses

who are still uneducated are in a great danger of being exploited by the traditional and vested

interests. The governments of the Muslim World are duly bound to safeguard the larger

interests of the masses. The greatest responsibility, which devolves on the shoulders of

governments in Muslim World for weaning the people out of their moral, political, economic

and social degradation, could only be fulfilled when there is a trust and confidence between

the people and their governments".

In this regard the Quran says

"It is immoral to acquire possession of income or wealth by stealing, cheating,

dishonesty or fraud" (1).

"Mutual counsel (Shura) is the media through which this objective can be attained.

Counsel should, therefore, not be confined to legislative bodies in these countries but should

be extended further and be taken in public gatherings, through mass-media communication

and other techniques employed for ascertaining public opinion in modern times. For smooth

and efficient administration and progressive development there must be a complete harmony

with the input and output functions of our political system representing national aspiration. It

is properly explained here the spirit of the Islamic concept of consultation which should inspire

and guide the present generation of Islam. Sharia based organization or Muslim community

must follow the consultative management system rather than conventional management in

(1)iJanjooa,AtaiMuhammad,JamhoriyatioiShuraiyat,NashiriRajaiMuhammadiIrshad,Lahore,Pi61-74.

215

decision making otherwise it will produce the lower job satisfaction amoung employees within

the organization".(1)

"As consultation sustains and presupposes a high degree of social cohesion based on

mutual confidence, trust and a sense of responsibility, efforts should be made to wash away

any mistrust or misunderstanding created by the vested interests between the people and the

government".

"All forms of mutual suspicion must be eradicated because Islam requires the Muslims

to stand together like a solid structure and not be disunited on trifle matters. It is to be added

that in the present century the idea of the rulers and the ruled no longer exists as it did in the

past. They are now regarded as faces of one and the same coin. The end of shura is for devising

ways and means for achieving objective ends and where there is shura or consultation there

must arise difference of opinions but differences of opinion must not be for the sake of

opposition".

"Consultation always urges doing justice to all without any discrimination regardless

of race, color or religion of members and followers of decision making".

Allah says:

"O you, who belive! Stand out family for justice, as witness to Allah, even as against

yourselves or your parents or your kin and whether it be against rich or poor, for Allah protects

both". (2)

"It is only through consultation that believers of the world over can contribute

adequately to the promotion and establishment of a sane, progressive and viable social order.

It is only by persistent, devoted, purposeful and collective endeavors that believe can show to

the world what Islam is and what it ought to be in modern scientific and industrial age".

6.2.6 Arab and Islamic views of counseling

"Islamic counseling addresses the client’s relationship with society. In other words,

relationships are important and should be considered when counseling. The Prophet

Mohammad (ملسو هيلع هللا ىلص) told Muslims to abide by each other at all times. He (ملسو هيلع هللا ىلص) said: Do not be

envious of one another; do not inflate prices by overbidding against one another; do not hate

(1)iKenari,.iB.iA,Theirelationshipibetweeniparticipativeimanagement,p14.i (2) Al-Nisa,i3:135.

216

one another; do not turn away from one another; do not enter into commercial transaction

when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A

Muslim is a brother of another Muslim; he neither oppresses him, nor does he lie to him, nor

does he look down upon or humiliate him. Piety is here (and he pointed to his chest three

times). It is evil enough for a Muslim to humiliate his brother. All things of a Muslim are

sacred for his brother-infaith: his blood, his property, and his honor".

"It is worth mentioning the names of some of the early Muslim scholars. For example,

Ibnal Haytham’s14 contributed to medicine and psychology and Ibn Sina15 recognized

‘physiological psychology’ for treating illnesses involving the emotions. From a clinical

perspective he developed a system for associating changes in the pulse rate with inner feelings

when he treated a seriously ill patient, by feeling the patient’s pulse and reciting aloud to him

the names of provinces, districts, towns, streets, and people and by noticing how the patient’s

pulse quickened when certain names were mentioned".

"Early Muslim scholars wrote about psychological topics such as the self, the soul, the

emotions, the senses, happiness, the mind and behavior. However, they used different methods

such as inductive and deductive approaches and observation . All were based on religious

values as well as the Holy Quran and Prophetic teachings. It is also important to highlight the

views on counseling of more recent Arab writers, but first a general background of the early

work of Muslim scholars will be presented. The Sudani Sufi Professor of Psychology, Dr

Malik Badri, in Contemplation and Islamic Psycho Spiritual Study , presents his own Islamic

view of the work of the early Muslim scholars in the fields of human thinking and cognition.

Badri compares Western and Islamic views of psychology and their different ways of

understanding the nature of human beings based on Islamic principles and Quranic verses".

Badri argues that psychology and interest in the self existed in Islamic societybefore

the appearance of the Western psychological model. As he states:

"It took Western psychology more than seven decades to return to the processes in

sharing human belief, attitudes and external behavior…indeed, the cognitive principles and

practices which have only recently impressed modern Western psychology were already

known, centuries ago, by scholars such as Ibn Al-Qayyim and many others. Badri gives the

example of the early Muslim scholar Ibn Al-Qayyim, who believed that any action which

comes from a human being comes from his inner thoughts or speech. He claims that this is

what modern cognitive psychologists describe as ‘automatic thoughts’, as the cognitive

217

therapist, Aaron Beck, claims in his book Cognitive Therapy and the Emotional Disorders to

have discovered in the 1970s. Moreover Badri adds that Ibn Al-Qayyim believed that

emotional, physical and cognitive habits follow a pattern that is strikingly similar to the

modern approach of cognitive psychologists. Badri is interested in applying spirituality to help

and support people with psychological and life difficulties. He emphasizes the importance of

spiritual support in counseling and is confident of its effectiveness after almost 40 years

working in this field. He also points out that the counseling session should not be limited to a

room, as in the West, but more like how in Judaism, Christianity and Islam, it can take place

in a blessed place where both the client and counselor can sit comfortably and perhaps eat,

drink and chat together as part of the treatment. In places such as Sudan, where Sufism is

prevalent, Sufi Muslims are very active and advanced in using spiritual and religious support

in counseling compared to other Arab countries".

"Even though Badri describes a method for treating clients, there is still need for

structured plans for Islamic counseling such as those used in the West. In his article ‘Can the

psychotherapy of Muslim patients be of real help to them within being Islamized?’

Badri(2007), as a Muslim Arab psychologist, presents his point of view on applying the PCA

in Islamic society".

"He agrees with the importance of the ‘friendly’ counseling relationship on which the

PCA is based and states; It is more than a hundred years since Freud established psychotherapy

as a specialty in his psychoanalytic school, while Carl Rogers developed his complete theory

and therapeutic techniques of client-center therapy as late as 1959".

"According to Merry, the person-centered theory was known as non-directive therapy

from about 1940 to 1950. From the 1950s to the early 1960s the PCA was known as ‘client-

centered counseling’ and from the 1960s as ‘person-centered therapy" (1).

"Abd ullah believes in the benefits of counseling to increase self-awareness and

improve the quality of the individual’s life: Counseling is an important conduit for personal

development. In its practice, a professional as a helper, and individuals or groups as clients,

meet in an intimate encounter in which change is sought for the client. At the disposal of the

counselor is a range of theories that s/he can draw on to achieve this end".

(1)iMadni,AbdiUriRahman,Hafiz,TabeerieiShareeatiAndiParlemit,MajlisiAliTahqiqiAliIslami,Lahore,005

,ip211.

218

"Abd ullah emphasizes that Islamic counseling needs to be developed and structured

to fulfill individuals’ needs for religious and spiritual support. Al-Rashidi and Al Sahl define

counseling as: …a specialized profession that includes principles and theories of psychology

in changing the client’s behavior such that the client can actualize the meeting of their needs

in sync with their personal capabilities and social norms".(1)

"On the other hand Hussein sees counseling as a process that helps individuals

understand themselves and their capabilitiesand put those capabilities to work in a better way

through professional help and support. Modifying and integrating Western approaches needs

to be based on Islamic values and tradition".

For example, Al-Shennawy states:

"Islamic societies can benefit from the Western psychological approach as long as it

does not interfere with Islam as a religion. Abd ullah agrees with Shennawy’s point of view

but emphasizes the use of the positive aspects of Western counseling, such as listening to and

supporting clients to help them - move on with their lives. Moracco considers that counseling

services in the Islamic developing countries need to be established, developed, improved and

then modified based on American methods and Islamic values and background".

"Dwairy emphasizes the importance of the collective extended family in Arab

individuals’ lives. He adds that society in most Middle Eastern regions is naturally

collectivistic and focuses on the extended family. Within the family the individual feels

supported emotionally and financially, and the extended family provides support and security

as well as helps family members deal with problems and emotional difficulties. Some writers

believe in the importance of understanding the background of the clients regardless of the

counselor’s beliefs, asdescribed by Altareb, who states that when non-Muslim counselors are

working with Muslim clients the client needs to feel free to share his or her religious issues

and to believe that these values are accepted. The counselor should be able to fulfill this as

part of the counseling process. Therefore to improve the quality of their service, counselors

should be able to get help from Islamic religious leaders, organizations or individuals to gain

a deeper understanding of particular issues from the Islamic standpoint. Moreover, non-

Muslim counselors should be conscious of their own perceptions, stereotypes and beliefs about

Islam and Muslims. Muslim clients may see the non-Muslim counselor as representing the

(1)iAliSahl,ip26.

219

views of a biased society; therefore the more knowledgeable the counselor is about the

religious and cultural practices of Islam the more s/he is able to identify his/her own biases

and become increasingly sensitive to the diversity and needs that exist of the Islamic

community. Johansen states: Therapists should also keep in mind that Muslims understand the

Koran [Quran] as the only truth. Consequently, it is important for the therapist to have a

thorough understanding and appreciation for the teachings found in the Koran".(1)

"Williams (2005) considers that the non-Muslim counselor needs to be aware of the

Muslim clients’ religious and spiritual background. She adds that the counselor needs to

understand and respect the beliefs and practices of Islam in order to help Muslim clients.

Understanding the Muslim client’s religious background helps both the counselor and client

to build a good therapeutic relationship. Chaleby believes that Islam and Arab culture relate

to each other and therefore: It is as impossible to understand Arab culture without Islam, as it

is impossible to understand Islam without Arab culture".

"Ibrahim & Ohnishi emphasize the importance of the counselor gaining understanding

of the client’s background by being open to learning and allowing the client to educate him or

her regarding their culture, religion, values and worldview, identification, and connection to

the wider society. Some sensitive issues need to be considered when dealing with female Arab

clients such as Arab woman’s issues, for example sexual abuse, marital or sexual problems

and sex therapy".(2)

"The counselor needs to be aware of the different counseling theories in order to help

the client. Ibrahim & Ohnishi suggest that applying a multi-dimensional approach which

includes models of counseling that support both individualism and relational contexts can be

used to counsel Muslims. They also suggest applying different methods such as cognitive,

cognitive behavioral, existential-humanistic and family therapies. According to Chaleby , even

though the principles of counseling theory are suitable for use in Arab society, the theory needs

to be modified to the Arab culture, principles and values. For example, a nondirective approach

might give the impression that the counselor is unhelpful. Islamic values and traditions need

to be considered when applying the PCA. It does not matter whether a Muslim or non-Muslim

(1) IbniTemiyah,AhmedibiniAbduiliHalim,Imam,AliSiyasatiUliShariyahi,NooriUliQuran,Karachi,p182. (2)iMuhammadiAsad,IslamiiMamlikatioiHakoomatikyiBunyadiiUsool,JamiyatiPublishers,Lahore,i2006,i

p231.

220

counselor is leading the session, as long as the counselor has an Islamic and cultural

background of Muslim values and beliefs, as stated by Moracco".

"Recognizing that the typical Middle Easterner is a product of an authoritarian society,

approaches to counseling which depend on counseling initiatives such as a strictly

nondirective approach may not be appropriate. The philosophy must take cognizance of a

deeply rooted history of tradition on the one hand and a strong desire to modernize on the

other. Counseling in the Middle East could play a significant role as individuals struggle to

reach a new identity that will reconcile the past with the future with a minimum of

dislocation".(1)

"Dwairy , who has worked with Arab clients and knows their cultures, states that clients

attach to their society; therefore freedom (as mentioned in the PCA) may have a different

meaning to them. The reason is simply that it does not exist in their lives as it does in the West,

and there may be difficulties in expressing feelings and thoughts freely during the counseling

session".

"Changing the client’s role and expectations of the counseling session by applying a

nondirective approach may be effective with some clients but not with all. The educational

level of the client may need to be considered when offering this type of counseling. Dwairy

states that the Arab/Muslim client may find it very difficult to be an active participant in

counseling and to feel free to express needs as an individual to benefit from nondirective

therapy. He suggests using nondirective counseling with the educated Arab Muslim who is

psychologically independent. He believes that an educated and independent client is more

likely to benefit from non-directivity compared to those who are not educated, or who are less

capable of expressing themselves. Al-Esawi and Zahran believe that focusing on

selfactualization and the fulfillment of personal goals in non-directive therapy may not be

understood or appropriate in Islamic culture. As the background of a Muslim client is very

important in counseling, Al-Bahadel argues that the PCA cannot be applied in Islamic society

because the Islamic society works from a religious background with traditional values and a

family structure that need to be considered. And he gives some examples to support his point

of view and suggests that it is not appropriate to work with Muslim children as clients without

involving their parents. It is also not acceptable to encourage children to express their negative

(1)iGhaznwi,MuhammadiDawood,Molana,IslamiiRiyasatikyiAsasiiUsoolioiTasworat,MaktbaiNaziryah,L

ahore,p207.

221

feelings towards their parents. Therefore in this case applying the PCA may not be suitable in

this culture. Al-Bahadel believes that Muslim children should respect their parents and behave

appropriately when in their company, and is therefore opposed to PCA-based counseling with

them. However, the person-centered theory does not encourage children to act against their

beliefs or traditions, nor does it encourage them to behave negatively towards their parents.

What it does is give children a forum to express themselves freely within a counseling

environment, and moreover it tries to help them effect change from within themselves.

Chaleby shares Bahadel’s view when he states that the Islamic context in counseling needs to

include techniques such as guiding and advising directly, andtherefore it may not be non-

directive and value-free as it is in Western counseling. Considering Arab writers’ views on

applying the Western approach in general and the PCA in particular has helped in finding a

middle ground for applying the theory. This has been achieved by focusing on the similarities

between the Islamic view and the PCA regarding helping and supporting people with

problems. Overall, the humanistic and psychological side of Islam has been presented, as the

Prophet Mohammad (ملسو هيلع هللا ىلص) spread this religion throughout the world. Furthermore, the

importance of people’s relationships with themselves and others, as well as the Prophet’s

attitudes as a role model and his behavior towards others have been highlighted. Finally,

counseling from the Arab and Islamic perspective has been discussed. However, presenting

Arab and Muslims’ views would have been more useful if the authors quoted were counselors

or practicing the PCA".(1)

6.2.7 The Western definition of counseling

"Generally speaking, all counseling theories focus on the centrality of a healthy

therapeutic relationship between the client and the counselor as indicated by the following

chosen definitions. The first definition, from the British Association for Counseling and

Psychotherapy (BACP), is based on three essential elements required in counseling. These are

the therapeutic relationship; the counselor’s attitude towards the client; and the atmosphere of

the counseling".

"Counseling takes place when a counselor sees a client in a private and confidential

setting to explore a difficulty the client is having, distress they may be experiencing or perhaps

their dissatisfaction with life, or loss of a sense of directionand purpose… Counseling is a way

(1) Ansari,iJavidiAkbar,IslamiandiJamhoriyat,KitabiMahil, 2016,p119

222

of enabling choice or change or of reducing confusion. It does not involve giving advice or

directing a client to take a particular course of action. Counselors do not judge or exploit their

clients in any way. In the counseling sessions the client can explore various aspects of their

life and feelings, talking about them freely and openly in a way that is rarely possible with

friends or family… The counselor will encourage the expression of feelings and as a result of

their training will be able to accept and reflect the client’s problems without becoming

burdened by them. Acceptance and respect for the client are essential for a counselor and, as

the relationship develops, so too does trust between the counselor and client, enabling the

client to look at many aspects of their life, their relationships and themselves which they may

not have considered or been able to face before. The counselor may help the client to examine

in detail behavior or situations… The counselor may help the client to look at the options open

to them and help them to decide what is best for them".

"The second definition is given by Feltham and Dryden Counseling is a principled

relationship characterized by the application of one or more psychological theories and a

recognized set of communication skills, modified by experience, intuition and other

interpersonal factors, to clients’ intimate concerns, problems or aspirations. Its predominant

ethos is one of facilitation rather than of advice giving or coercion. It may be of very brief or

long duration, take place in an organizational or private practice setting and may or may not

overlap with practical, medical and other matters of personal welfare".(1)

"This definition agrees with the views of the PCA and the author in three key areas:

firstly, the importance of considering people as clients rather than patients; secondly,

counseling is seen as a skill that provides society with professional counselors to treat the

people using their services as clients, not as patients at psychiatricclinics; and finally, it focuses

on the therapeutic relationship between the counselor and the client. McLeod considers that

different people understand the term counseling in different ways; therefore it is difficult to

arrive at a single definition".

He also states; "Counseling is an interaction between two people… Counseling is an

activity which takes place when someone who is troubled invites and allows another person

to enter into a particular kind of relationship with them… Counseling is to make a difference

to the person, in the sense of enabling them to move forward in their life. In their extreme

(1)Niazi,LiyaqatiAliiKhan,Dr,IslamikaiIntazamiiQanoon,DiyaliSinghiTrust,Lahore,i2001,p51.

223

form, these outcomes can be experienced as a transformation in the person’s sense of self and

relationships with others".(1)

"McLeod sees counseling as an approach that helps individuals to improve the quality

of their relationship with themselves, as well as with others. It appears that both types of

relationship are related in terms of counseling outcomes. The above definitions represent the

Western point of view of counseling and highlight the importance of the therapeutic

relationship. They emphasize the importance of helping and supporting individuals in moving

forward with their life. The BACP’s definition places emphasis on the role of the counselor as

well as emphasizing the individual’s needs. With regard to the stigmatism described by

Feltham and Dryden, this is also the case in Qatar. I have seen clients who prefer to keep

illnesses such as depression and obsession hidden for years rather than opt for treatment at a

psychiatric clinic. They do not want to be labeled or treated differently".

6.2.8 The Concept of Islamic Counselling

The Islamic view of counseling is based on the Holy Quran and the Prophet

Mohammed’s (ملسو هيلع هللا ىلص) teaching as well as on an understanding of the cultural background of the

clients. For example, Khalili states:

"The Islamic psycho-therapeutic approach emphasizes the biological, social, and

spiritual aspect of individuals… Islamic psychotherapy is reflective, directive and critically

supportive. It emphasizes the religious and cultural values…emphasizes the importance and

beneficial effects of the family and social bonds against all-out individualism and selfish

concerns. The theory is directed towards selfrealization in terms of self-knowledge as a moral

principle".(2)

"Inayat emphasizes the importance of applying Islamic values and traditions in

conjunction with the Holy Quran and the Prophet’s (ملسو هيلع هللا ىلص) teachings. She also emphasizes the

importance of considering the Muslim client’s personal, social and spiritual aspects. Saleh

emphasizes the need for Muslim clients to be encouraged to help themselves resolve their own

problems within an Islamic context. Abdullah (2008) states: Islamic counseling is not a new

concept. When studying its historical location, a distinction may be made between cultural and

(1) AliiAbduiliRazzaq,Shekh,IslamiauriUsoolieiHukoomat,BazmieiIqbal,Lahore,1995,,ipi12-13 (2)

Usmani,MuhammadiTaqi,Mufti,IslamiauriSiyasiiNazriyat,MaktbaiMarifiUliQuran,Karachi,i2010,P.183

224

professional models of Islamic counseling …counseling is not an explicit exercise, but alluded

to in the religio-cultural rituals of Muslim communities".

"Al-Malki believes that religious or spiritual counseling works as a foundation for

helping and supporting clients with psychological and life difficulties by directing and

encouraging them to change unwanted behavior or thoughts. Al-Owasi emphasizes the

importance of associating spirituality and counseling because the Holy Quran encourages

Muslims to feel security, safety, peace, relaxation, tranquility, comfort, connection, sympathy,

contentment, and reliance on Allah (SWT) and plants in the individual optimism and

confidence in the Creator as also in the self, and the sense to avoid everything that is not

beneficial to the self".

"The above views highlight the importance of Islamic traditions and values and the

roles of the Muslim counselor and client. I believethat the Muslim counselor needs to be active

and supportive towards providing a healthy therapeutic environment, rather than simply

providing teaching and advising sessions. As a counselor working with Muslim clients, it

became clear that the counselor needs to be aware of the client’s cultural background. The

same conclusion was reached as a client when working with a no Muslim counselor from a

different cultural background. Although the counseling relationship was healthy and helpful,

it would have been more helpful if the counselor shared the same cultural and religious

background. This also agrees with Moracco’s assertion that traditional and family values need

to be considered when counseling Arab/Muslim clients".

6.2.9 Concluding Remarks

"Islam is the complete code of life. Islam means (the surrender), that is the man

surrendering to God’s will and purpose. The Arabic word Islam is that connotes submission,

surrender and obedience. It has another meaning peace and one can achieve authentic peace

of body and mind through submission and obedience to Almighty. This is indeed significant

or urgent for all believers. Islamic perspective on management studies is emerging area of

research of modern management scholar for true sustainable future".

"Consultation decision followers are always committed, loyal, obedience and

maximum sacrifices mentality to implement or execution the decision for the organization; it

has many examples in Islamic history. On the other part coin, conventional decision making

225

style are practiced taking decision making and execution as a routine work, dedication and

sacrifice is rare example in current corporate world".

"Conventional decision making still focusing on social and environmental issues

where as Islamic perspective strictly focused since the inception. It is concluded that decision

making style of consultative management in Islam produces much shared value for all aspect

which is bigger challenging in conventional management practices. Finally, modern

management practitioners, researchers, managers, policy makers could follow or learn many

suitable, effective and viable ideas and concept from consultative management of Islam".

226

7 Summary

7.1 Conclusion

In the past there has been a visible conflict in red and white imperialism. Political

scholars only oppose one and have the ability to transform Islam into another. It is the

responsibility of the scholars to inform them of the current generation of the Islamic nation's

Shura system.

"And those who obey their Lord and establish Prayer, and their duty is to consult one

another"

"The order of counseling in this verse is the same as the order of prayer. The purpose

of the consultation is to bring all aspects of the matter to the fore. However, those who are

consulted should be able to find the argument not in the light of the opinion of the people or

the rich, but in the light of the book and the Sunnah. Reflect on the nature of Islam and express

the opinion of Iqbal al-Qa'id on humanity's stability and service to Islam".

"It was usual in the life of Hazrat Muhammad that he used to consult the Companions

of the Prophet (peace and blessings of Allah be upon him). For example, if there is a problem

of Adhan or the treatment of Badr prisoners, the same should be done on the occasion of

Ghazwa Ahmed, in Madina Munorah, or take the defensive out of the city and compete in the

open field. History is the witness of the Prophet (peace and blessings of Allah be upon him).

If at any point their opinion differed, the other eleven evangelists called for advice from Badri

companions and if the problem was of a general nature, then all the companions present on

the occasion would have asked for it. In the time of the Caliph Rashidin's opposition, the

bodies of the Mubaras and the Badr of Osara, and the chiefs of Awas and Khazraj, would have

been well-resolved, for they were among the foremost and inferior, and perfect in knowledge

and faith. Hazrat Umar Farooq (RA), who was named after him, was one of the six companions

of the Prophet (peace and blessings of Allah be upon him). It is noteworthy that the Mubarah

or Badri companions were not elected representatives of the people, but they were honored

with every showing of ability and ability in the field of invitation and ambition. Therefore, he

was prominent among the eligible Shoras. The Prophet (peace be upon him) presented the

stand in light of the argument, but the final decision was the same in the time of the Prophet

(peace and blessings of Allah be upon him). In the "importance of advice in Islam" I have

written a few incidents".

227

"Hazrat Mohammed spent more than ten days in Tabuk and did not reach the battle.

He advised the Companions to go ahead and attack the Romans. Hazrat Umar said, "O

Messenger of Allah!" "If I had been commanded by Allah, then I would not need to consult

you." Hazrat Umar (RA) said, "The Prophet (peace be upon him) has many armies. Muslims

today do not have the strength to fight them." You have approached them and they are afraid

of approaching you. It is better to return this year afterwards. Whatever you wish or do as

Allah Almighty commands you to. "After this advice you returned to Madina and the battle

was not delayed. In the contemporary context, it is necessary to inform the new generation by

presenting different events in the light of the Holy Prophet (SAW) and the Caliph Rashidin,

not by counting the heads, but by consulting the people through the book and the Sunnah, the

homeland. The measure of security and public interest should be weighed".

1. Everyday life observes that men and women residing in the village do not receive

opinion at the time of the Imam's speech in the village or in the mosque of the locality, but in

accordance with the terms mentioned in the Shariah prayers, the person fitted with mutual

correction advice lets choose. Similarly, in the context of Islamic politics, wealthy state

ministers and members of the Shura should be appointed by the standard of competence,

ability and ability.

2. It is a foolish act to count the women and gentlemen of the community in order to

decide on a proper relationship in the family. Rather, it is a wise course to judge the character,

appearance, education, employment, morals and residence of a boy in the light of the facts.

Thus, it is the Shura system to make decisions on the basis of law and order, national security

and service humanity when determining state affairs.

3. Those companions who are sincere in power rather than power should adopt the

economic system at the family level.

4. Establish a Shurai Council consisting of people who understand the mosque at the

level of the mosque, who understand the nature of the matter.

5. The rich should be appointed by consensus.

6. Assist in the education of the orphans, the poor, the widows, and the uneducated

students with the help of Zakat-Zakat (charity) and arrange a proper guard to protect them

from theft by night.

228

7. Years go by while waiting for the final appeal of civil cases in civil cases. There is

a tremendous waste of time and money. Therefore, the Arbitration Council shall, in its locality,

make an immediate and expeditious decision on the basis of the Shariah divorce, hereditary

transaction and dispute of the Skinny Plot in writing, when the parties express their reliance

on the Steam Arbitration Council. Make society a place of peace by making decisions based

on justice.

Therefore, by presenting a model of the reflection of the Shura system of Islam at the

earliest levels, inform the new generation of the blessings of the modern system of Islam so

that it will not be able to rise to the state level only to improve its ability to restore the Shura

system.

229

7.2 Recommendations

Contemporary / Islam / Alternative political system:

"Religion Islam is the ultimate and most comprehensive code of conduct which covers

the social, civil, political, moral and economic aspects of mankind. Human self-made laws are

formulated in keeping with worldly progress, while the laws revealed by the Creator Universe

guarantee the good of the world and the Hereafter".

"The Qur'an is the last book revealed by Allah. This is the interpretation of the character

of the Prophet Muhammad (ملسو هيلع هللا ىلص). The human-made constitution may be amended by majority

opinion, but no one has the right to amend the divine constitution. Sayyidina Omar Farooq

(RA) said about the Prophet (ملسو هيلع هللا ىلص): If there was a prophet after me, then Omar would have

been a sinner. (Tirmidhi) If they want to set the right seal of women, then the old lady stopped

immediately when Allah did not set the right seal, why are you doing it? Therefore, the practice

of Islam is unalterable, in which no one has the power to change".

"All the Companions who responded to the invitation of the Prophet (ملسو هيلع هللا ىلص) received

the head tufkit. He recounted the endless story of sacrifices in the field of invitation and jihad.

In the meantime their Godfathers came out with good qualities. In view of which the Prophet

Karim entrusted them with important responsibilities. However, in the journey of invitation

and ambition, there is a difference between their position and location because of the

distinguishing features. The specific honor that the Mishra Mishra received was not that of

other companions. After that, the people of Badr, then Bayat Rizwan, are the place of those

who join. Khalifa Rashidin maintained this standard during his tenure".

"History has witnessed that not all the Companions participated in the appointment of

the Caliphs. On the contrary, some of them deserved solutions, especially the Mubaras, who

played a central role in the selection of the Caliph. Later, other companions and followers

pledged allegiance to obedience. In the present day, the movement which strives to create the

atmosphere of Islamic revolution in the state, the advice of those who have played an active

role in this movement and the leader of the movement is rich in recognition. Doing Islam is

perverse".

"Only wise people are decorated and as well as wise, they are powerful and effective

people. Ahl al-Shu'riyah: The server of the universe advised Habib ibn Manzar (R.A) about

the army's encampment in Ghazawat of Badro Khyber. In the present day, it is observed that

230

daily life is consulted with the relevant expert. For example, if there is a patient, a physical

therapist is consulted. A lawyer is referred to a court case. Engineers are hired if the

construction is planned. Similarly if knowledge of Shari'ah matters is required, then the

knowledge of Shariah is questioned".

"The Islamic State consists of academics and experts. Those whose talents, intelligence

and integrity are well-known in the society but are unlikely to succeed in the electoral process

need to be appointed as advisors to Shariah, agricultural, industrial, educational, social and

defense experts. If you are considering developing a department, you should consult with

experts".

"Qualified solicitors: Not all members of the council are involved in the resolution of

the council, although every member of the council of solicitors is a member of the council.

"The Mubarah (Shura) companions were not elected by the votes of the Holy Prophet

but instead of the Ahl al-Shu'arah due to their ability and ability in the movement of (ملسو هيلع هللا ىلص)

invitation and jihad".

"In the present era, the chief commander of the army is not elected by the votes of the

soldiers and the chief justice of the court (educated segment), then the lion of all the

government departments is elected by the illiterate and illiterate people. Choosing from is not

an intelligent function".

"The Mubarah companions participated heavily in Ghazavat and played a leading role

in military campaigns during the Caliph Rashidin era. Syedna Ali al-Murtaza (may Allah be

pleased with him) held the post of Chief Justice. There is no discrimination of civil and military

in the religion of Islam and Shariah is not forbidden even in the nomination. Syedna Abu Bakr

(may Allah be pleased with him) appointed Umar Farooq (RA) as his caliph. After the

martyrdom of Sayyidina Ali al-Murtaza (RA), all the people pledged allegiance to Qais ibn

Sa'ad (RA), the first allegiance of Syed Nassan bin Ali (RA) " .

"Contemporary Brigade, Chief of Staff of the Naval and Air Force, Chief Justice of the

Supreme and High Courts, Central Administration and Leaders of prominent national political

parties, Islam's elevation, homeland unity and security of the people Considering the debate,

the rich should be selected after consultation".

231

"Shura" means to strengthen an opinion. Honey bees that make honey call this process

in Arabic. As they prepare honey from various fruits and flowers. Similarly, the Muslim Shura

will give different suggestions.

"In the debate, those suggestions will be firmly established. Since the heartache of the

nation will be sore in the heart of every person, he will also sincerely disagree and coincidence

will eventually solve the problem of Ijtihad or Emirate".

"As after the Peshawar tragedy in Pakistan, the civil and military leaders and political

leaders agreed to the National Action Plan for the Elimination of Terrorism. If these fellows

demonstrate sincere intention and patriotism, they will bring the Quran and the Sunnah to the

Supreme. Can make and agree to the election of the rich of the state".

232

Indices

List of Ayat

NO Ayat Surah Page

No

Al Shura 6 بیھنم شورى )وامرہ 1

Al- Imran 7 (یف االمر وشاورھم ) 2

او ما 3 إذن ہللا ال لیطاع اب Al-Nisa 42 رسلنا نم رسول اإ

4 طاع ہللا فقد آ

سول Al-Nisa 42 نم یطع الر

الك 5 مع وال تبطلوا آ

سول طیعوا الر

وآ ا الذنی آآمنوا طیعوا ہللا ي

Muhammad 43 ایآ

ذنی 6 مروا ابلمعروف ان الاکة وآ ا الز الة وآآت قاموا الص

اہ یف الرض آ ن

مك

ره ك وھنوا نع المن

Al-Haj 47

233

List of Ahadith

NO Ahadith Book

Name

Page No.

االمر ( قال نع انب عباس یف قول ہللا عز و جل )وشاورھم یف 1

اوب بکر و معر ریض ہللا عھنما

Al-Mastdarak

Alaa al-

Sahihin

9

نع انب شھاب نع ایب ھرریۃ قال ؛ مارائیت احد ا اکرث ’ 2

ملسو هيلع هللا ىلصمشورۃ الحصابہ نم الرسول ہللا

Tafseer ibn

Abi Hatim

10

نع سعید نب المسیب قال : اکن اوب بکر الصدیق ریض ہللا ’’ 3

ماکن الوزری فاکن یتشاورہ یف مجیع االمور ۔ملسو هيلع هللا ىلص النیب عنہ نم

Al-Mastdarak

Alaa al-

Sahihin

10

234

List of Personalities

Sr. NO. Name Page NO.

1. Aamir ibn Amr 52

2. Abd-al-Uzza 54

3. Abdu l rahman Abdul Khaliq 4

4. Abdul Hameed 12

5. Abdullah xix, 9, 19, 21, 52, 55, 56, 64, 70, 71, 72, 83, 86,

92, 101, 111, 114, 121, 129, 136, 143, 150,

152, 153, 156, 162, 163, 167, 184, 222, 242

6. Abdullah ibn 'Abbas 9

7. Abdullah ibn Uthman 52

8. Abdur Rahman 55, 141, 143, 151

9. Abu Bakr Ibn al-Arabi 4

10. Abu Fakih 55

11. Abu Fuhayra 55

12. Abu Hanifah 69, 71, 72, 73, 75

13. Abu Hudhaifah 55

14. Abu Huraira (R.A) 10

15. Abu Jahl 84, 85, 112, 113

16. Abu Nasr 2

17. Abu Salama 55

18. Abu Ubaidah ibn al-Jarrah 55, 58

19. Ahmad Ali 4, 9

20. Allama Aljuni 70

21. Al-Mawardi 34

22. Al-Nahdiah 55

23. Al-Zubayr 54, 167, 168, 169

24. Ameer Muavia (RA) 163

25. Ammar bin Yasir 152

235

26. Ammar ibn Yasir 55

27. Ateeq 52

28. Bashar ibn Bardashi 12

29. Bilal ibn Ribah 55

30. Fatima bint-e Asad 164

31. Fazal Ibn Utbah Ibn Abi

Lahab

20

32. Ghalib ibn Fihr 52

33. Ghiyas 69

34. Haban 69

35. Hadrat Ruqayyah (R.A) 147

36. Hakim Luqman 13

37. Hameedullah 46, 50

38. Hashim 145, 146, 164

39. Hassan (RA) 166

40. Hazrat Abdur Rahman bin

'Auf

151

41. Hazrat Abi Bin Ka’b 62

42. Hazrat Abu Bakr 1, 6, 10, 14, 15, 16, 57, 59, 61, 62, 63, 64, 70,

96, 101, 124, 129, 146, 149, 153, 160, 165,

172, 243

43. Hazrat Abu-Bakar (RA) 66, 67, 68, 69, 76, 77, 80

44. Hazrat Aisha(R.A) 17

45. Hazrat Ali (R.A) 10, 11, 14, 62, 150, 154, 164, 165, 177, 190,

193, 196

46. Hazrat Ali (RA) 11, 101, 129, 149, 164, 165, 166, 167, 168,

169, 171, 172, 173, 174, 175, 176, 177, 197

47. Hazrat Amir Mu'awiya (R.A) 152

48. Hazrat Amr bin Al-Aas 128

49. Hazrat Fatima (RA) 165, 166

236

50. Hazrat Hassan Basri 8

51. Hazrat Hudhaifah (R.A) 153

52. Hazrat Saeed ibn Mas'ib 10

53. Hazrat Sufyan bin Oyainah 8

54. Hazrat Umar 1, 6, 11, 12, 14, 15, 16, 17, 41, 61, 62, 63, 68,

70, 71, 81, 82, 83, 85, 86, 87, 88, 89, 90, 93,

94, 95, 96, 97, 98, 101, 102, 106, 110, 111,

113, 114, 115, 117, 118, 122, 123, 124, 125,

126, 127, 128, 129, 130, 133, 134, 135, 136,

137, 138, 139, 140, 141, 142, 143, 144, 145,

149, 150, 151, 153, 154, 155, 159, 160, 161,

162, 163, 172, 176, 206, 207, 224, 225, 243

55. Hazrat Usman 6, 16, 62, 63, 146, 147, 148, 149, 150, 151,

152, 153, 154, 155, 156, 158, 160, 161, 162,

163, 166, 171, 182, 183, 243

56. Hazrat Zaid Bin Sabit 62

57. Hudhaifa 29, 144

58. Hussain (RA) 166

59. Ibn al-Ma'az Abbasi 12

60. Ibn Athir 16

61. Ibn Farsa 3

62. ibn Hajar 101, 129

63. Ibn Ishaq 8

64. Ibn Jarir Tabari 7, 8, 22, 203

65. Ibn Shahab Zahri 10

66. Imam Ibn Taymah 69, 134, 160

67. Imam Raghub 4

68. Imam Razi 4

69. Imam-Hakim 9

70. Ka'ab ibn Lu'ai 52

237

71. Ka'ab ibn Sa'ad 52

72. Khadija 51, 54

73. Khalid Hussain Khalid 5

74. Khalid ibn Sa`id 55

75. Khalil ibn Ahmad 2

76. Khattaab xvi, 81, 84, 112

77. Khattab 51, 54, 80, 81, 83, 84, 85, 86, 90, 93, 111, 112,

113, 114, 118, 121, 141, 160, 162, 163, 171,

238, 240

78. Khuwaylid 51

79. Lubaynah 55

80. Mohammed Hussein 102, 129

81. Muaz Ibn Jabal 22

82. Muhammad Ali Kurd 44

83. Muhammad Murtaza 2

84. Muhammad Yusuf 76, 239

85. Mujaduddin 3

86. Mustafa Qutb Sanaw 4

87. Nasr Mohammed 5

88. Nimir 72

89. Qasim Ibn Muhammad 52

90. Qazi Abu al-Hassan 13

91. Quhafa 51, 52, 53, 58, 80

92. Qutaylah 54

93. Sa`d ibn Abi Waqqas 55

94. Sa'd 151, 153, 205

95. Saif Ibn Zi 13

96. Saleh Ibn Abdul Qudas 20

97. Talha 55, 141, 143, 150, 151, 184

98. Tawfiq Al-Shaawi 5

238

99. Taym ibn Murrah 52

100. Umm Kalthum (RA) 166

101. Umm Kulthum 147

102. Umm Ubays 55

103. Usman Ibn Affan 54

104. Wahhabah Al-Zuhaili 3

105. Waqqas 54, 55, 136, 141, 143, 150

106. Yahya 69, 71, 78, 164, 238, 243

107. Zaid bin Haarithah 54

108. Zainab (RA) 166

109. Zayd ibn Harith 51

110. Zayed 69, 71

111. Zubair 71, 150, 151, 153, 162

239

List of Places

Sr. NO. Placs Page No.

1. Abyssinia 83, 110, 147, 152

2. Africa xvii, 152, 162, 167

3. Arabia 1, 45, 60, 81, 82, 93, 95, 109, 121, 123, 135, 151, 155,

173, 184

4. Badr 51, 57, 87, 88, 90, 115, 116, 117, 118, 147, 148, 149,

156, 177, 224, 227

5. East 35, 39, 152, 218, 238

6. Iraq 41, 81, 109, 128, 134, 135, 136, 151, 166, 168, 169,

183, 184, 207

7. Ka‘bah 85, 86, 87, 88, 90, 91, 94, 95, 113, 114, 115, 116, 118,

119, 122, 123, 124

8. Khaybar 58

9. Madinah xv, 6, 7, 16, 39, 40, 43, 45, 46, 47, 48, 49, 62, 69, 71,

72, 86, 87, 88, 90, 91, 92, 94, 95, 114, 115, 116, 117,

118, 120, 122, 123, 124, 128, 138, 140, 147, 148, 149,

150, 151, 152, 153, 154, 156, 174, 241

10. Makkah xv, 1, 7, 44, 50, 81, 82, 83, 84, 85, 86, 88, 90, 91, 92,

93, 94, 95, 109, 111, 112, 113, 114, 116, 118, 119, 120,

121, 122, 123, 124, 141, 146, 147, 148, 177, 184, 199

11. Mecca 1, 6, 7, 43, 44, 46, 49, 51, 52, 55, 56, 57, 58, 59, 60,

164, 168, 169, 171

12. Medina 1, 7, 43, 45, 46, 48, 51, 56, 57, 59, 135, 145, 165, 167,

168, 171, 172, 175, 176, 177, 182, 183, 184, 206, 225

13. Syria xvi, xvii, 55, 81, 109, 128, 134, 135, 136, 137, 138, 151,

161, 163, 184, 206, 207

14. Ta'if 48, 59, 184

15. Uhud 51, 57, 88, 117, 195

240

16. Ukaaz 82, 109

17. Yemen xv, 22, 54, 138, 140, 151, 170, 184

241

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