Chapter - 8 Social Reforms fileSurah Ad-Duha-93 Verse: 9 Al-Quran Surah Baqarah-2 Verse: 5-6...

Chapter - 8

Social Reforms(3rd Hijri to 9th Hijri)

Starting from the Muslim victory of Badar in 2nd Hijri to the Pact of Hudaibiya in 6th Hijri, Muslims lived in the shadow of battles. Not only the infidels of Quraiysh tribes but all other Arab tribes along with Jews and hypocrites, all had one point agenda that of destroying the new found Islamic state. From a cursory look at this era, it appears that the prophet was only busy in fighting his enemies and living by the sword. A layman would also form similar impression from the events mentioned in the books written of this period. But the Quran portrays a differentpicture and indicates that although prophet was busy in fighting the enemies but he was also fully active carrying out social reforms. He was fully alive to the demands of human social environment and therefore relentlessly pursued social reforms and purification of his followers, souls, which was an essential tenet of Islam.

Many verses in Surah Mohammad (47), Anfal (8), Baqarah (2), Nisa (4), Noor (24) and Ahzab (33), were revealed in the first six years of migration i.e, (1st to 6th Hijri). Divine Guidance was given in these verses on the principles of cultural, social, economical, judicial and political laws essential for Islamic system of life. Whatever Guidance and Instructions werereceived by the prophet they were enforced by him.

Below is a brief summary of those instructions and guidance.

The Rights of Orphans and Widows:

After the Ghazwah-e-Uhad the big problem was that of the widows and orphans. Those whohad been martyred left behind their families and the question arose who was to take the responsibilitiy for their sustenance? What were their rights in the Islamic state? How would their assets be divided amongst their heirs? Such were the questions coming and Allah had revealed the answers in Surah Baqarah.

Al-QuranSurah Baqarah-2Verse: 220

They ask you about orphans, tell them: “improving their lot is much better. If you take interest in their affairs, they are your brethren.

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Al-QuranSurah Ad-Duha-93Verse: 9

Al-QuranSurah Baqarah-2Verse: 5-6



Do not oppress the orphans.

Do not entrust their property, which God has given you to maintain (on trust) to those who are immature, but feed them and clothe them with it, andspeak to them with kindness.Try the orphans until they are of marriageable age. If you find they have acquired sound judgment, then hand over their property to them. But do notdevour their wealth, nor use it up hastily out of fear that soon they will grow up (and demand it).The guardian who is rich should abstain from spending much (of their wealth), and he who is poor should use only as much as fair.When you return back their property (possession) to them, have it witnessed. Remember God is sufficient to take all account.Give to orphans their property and do not substitute your worthless things for their good ones. Do not devour their property (by intermixing) it with your own. Verily this is a great crime.If you fear that, you cannot deal justly with the orphans then marry women who seem good to you.(the guardian of an orphan girl can marry her provided he is just and fair to her and gives her all conjugal rights).

It was a custom in Arab society that the guardians of the orphans in general took over their assets and misappropriated same by mixing them with their own in such a manner that their wealth grew and that of the orphans decreased.

Sometimes they married orphan girls or widows for their money and afterwards misused or swindled it. If their wives had property, it too was seized by them. There was no limit to the wives, ten or twelve was common, but they refused to marry poor, helpless widows or orphans.

But after the revelation of these verses of Quran, Muslims adhered to the guidance providedby the prophet.

Marriage with Widows:

Many of the prophet’s companions married those widows whose sustenance was difficult, asthey had no supporter. The prophet himself married HafsaR in 3rd Hijri as her husband was

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martyred in Badr. After Uhad he married SalmaR, as her injured husband died in Medina. Then in 4th Hijri he married Zainab Binte Khazyma whose husband Abdullah Ibne Hajsh died in Uhad.

Codes of respect:

The 6th and 7th century AD is considered a dark era in history of civilizations, but perhaps the worst of them was the Arab society.

Besides their illiteracy, they had all other vices, which blemished the face of their society. This was the reason Allah sent a Messenger from amongst them to reform their society, and to purify their souls. It looked like an impossible mission, a task which may need centuries to accomplish; but the prophet successfully completed it within a short period of about ten years.

The book of guidance revealed to the prophet by his Lord (Quran), carried in it the code of conduct for all humanity. This Book not only spoke about the social vices and problems in an unambiguous manner, but also laid down important codes of behaviors to bring dignity to the society. After the prophet enforced this code of conduct, the things he forbade became forbiddenforever in the religion of God; and the things he permitted became permissible for all times to come.

Though laws and principles of this Code of conduct have been given in the holy Quran at various places, but those particularly related to this subject-matter are mentioned in the six Surahs which were revealed in Medina after the migration.

(i). Al-Baqarah (2nd Surah):More than half of it was revealed in the initial years of migration.

(ii). Al-Nisa (4th Surah):It was revealed during the period 3rd Hijri till 5th Hijri.

(iii). Al-Mai’da (5th Surah):It was revealed after Peace Pact of Hudaibya in the end of 6th Hijri till the beginning of 7th Hijri.

(iv). Al-Ahzab (33rd Surah):Which was revealed in 5th Hijri after Surah Al-Noor.

(v). Al-Noor (24th Surah):It was revealed after the battle of Ahzab.

(vi). Al-Hujrat (49th Surah):It was revealed in 9th Hijri.

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Those Surahs are particularly prominent in dealing with subjects related with culture, ethics,morals and civil rights. Many interpreters call Surah Hujrat as Surah Ikhlas (which means selfless adoration). The very first words of this Surah call for respect of prophet MuhammadS which binds both the ruler and the ruled, the rich and the poor alike. In an Islamic state it is the duty of every citizen to respect and honor the Messenger of Allah.

Major portion of Arab population lived in deserts. They had their typical tribal culture and were called Beduins. Their customs and traditions were so dear to them that they were not prepared to change them at any price. Their ethics was weak, knowledge neglible, conversation rugged, manner blunt, crude, rigid and uncultured. In short they led a coarse, primitive beduin life.

The second largest group among the Arab population was that of Jews. Their wealth bred arrogance and pride in them to such an extent that they neither cared about the prophet nor did they have any regard for their fellow Arabs who were Muslims.

Although the conduct and personality of the prophet was such that he earned respect from all. He was the “Role Model” for humanity, he did not misbehave or mistreat the Beduins, nor did he treat the Jews harshly or bitterly. Although Jews were sometimes indecent to him but the prophet always spoke gently and tried to explain everything politely again and again, without losing his temper. To make people realize the importance of respecting prophet, God Almighty revealed verses again and again:

Al-QuranSurah Ahzab-33Verse: 56

Al-QuranSurah Al-Noor-24Verse: 62


Verily God and His angels send blessings on the prophet.O you who believe, send blessings on him and greet him with a worthy greeting.

Verily they alone are true believers who believe in God and His messenger and when they are with him on a matter requiring collective action, they do not depart until they seek his permission.Verily those who seek your permission are they who believe in God and Hismessenger. So when they seek your permission for some affair of theirs, give permission to whomsoever of them you please, and seek pardon for them from God. Verily God is oft-forgiving, merciful.

Do not make addressing of the messenger among you like your addressing one another. verily God knows those of you who steal away, hiding themselves (quiet disappearance of those who were unwilling to attend the assemblies summoned by the prophet).Let those who act in contravention of his command beware, lest a trial befalls them or a painful chastisement comes upon them.

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Al-QuranSurah Al-Hujurat-49Verse: 1

Verse: 2

Verse: 3

Verse: 4-5


The Holy Quran,Translation: S.V. MirAhmed Ali Aqa Mahdi Puya.Page: 109

O you who believe, do not lead forward before God sends his messenger (inany event), and fear (His wrath). Verily God is all-hearing, all-knowing.

O you who believe, do not raise your voices above the voice of the prophet,and do not speak loudly to him as you do with one another lest all your good deeds become vain while you do not perceive.

Verily they who lower their voices in the presence of the messenger of God are those whose hearts God has tested through piety (Taqwa). For them is forgiveness and a great recompense.

Verily those who call you from outside the private chambers, most of them do not have understanding. If they patiently wait until you come out to them, it would certainly be better for them. Verily God is oft-forgiving, merciful.

O you who believe, do not say to the prophet Ra’ina, but say Anzurna and take heed. There is a grievous punishment for the disbelievers.

Some Jewish people mockingly used to address the prophet by the Arabic word Ra’ina meaning stupid.This they did by twisting the word Raina which meant “listen to us”. Therefore the word Anzurna was suggested, which meant “look upon us”.

Respect of the Prophet’s Home and that of His Family:

The uncultured Arabs had a strange habit that they visited the houses of each other irrespective of the time, nor did they seek permission to enter from the owner of the house. Sometimes they would ask for an object of their need, but at other times they would pick up what they needed and depart, least bothered to seek permission from the rightful owner.

During the initial stage of Islamic state the same custom was prevailing. Muslims would enter without any hesitation the prophet’s home. Neither did they respect his home nor his privacy, nor the privacy of his family members. They would enter the rooms of his wives and ask for whatever they needed. When invited for meal in prophet’s house, they would not care about time. To discipline them and to make them respect the prophet, God revealed the following:

Al-Quran you who believe, do not enter the houses of the prophet for meal without

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Surah Ahzab-33Verse: 53

Al-QuranSurah Al-Noor-24Verses: 36


Tafseer-e-NamumahPage: 93

awaiting the proper time (of its preparation). Enter when you are invited and when you have taken your meal, disperse without seeking familiar talk. Verily this annoys the prophet and he feels embarrassed (to ask you to depart). But God does not feel embarrassed in saying the truth.

If you ask of them (prophet’s wives) anything, ask of them from behind a

curtain. It is purer for your hearts and for their hearts. It is not lawful for you that you should annoy the messenger of God, and

not lawful that you should ever marry his wives after him. Verily this is a grave offence in the sight of God.

(God’s lamp is lit) in houses which God has permitted to be exalted and His name to be remembered therein. He is glorified therein in the mornings and in the evenings.

By the word “Houses” is meant the House of the prophet and his family andthe mosques of Ka’ba, Medina and Quba, and the mosque of Jerusalem built by prophets DavidA and SolomonA.

Following the Divine guidance and as ordained by the Almighty Lord, prophet MuhammadS had the doors of his houses opened into the Mosque. His daughter FatimaA’s house was also among those houses whose doors opened into the mosque. The sanctity of FatimaA’s house was such that even Angel GabrielA had to ask permission for entering it.

The traditions of “Cloak” provides evidence about Angel GabrielA seeking permission to enter:

Tafseer-e-NamunahPage: 253


It is narrated by prophet’s wife AyeshaR:“I saw with my own eyes that the prophet gathered AliA, FatimaA, HassanA and HussainA under a cloak and said:“O Allah! These are my Ahlal-Bayt and are my helpers and supporters. Keep away all impurities from them, and make them as pure as a thorough purification can be. The same moment Angel Gabriel descended and sought permission from the prophet to enter. Prophet granted the permission. Angel GabrielA then revealed the following:Verily, God intends but to keep off from you all kinds of uncleanness O youthe Ahlal-Bayt, and purify you with a thorough purification.

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Muslims therefore paid their homage and respect to the houses of prophet by bowing their heads when they passed by. Once when this code of respect was broken by a delegation of BanuTamim who came to Medina to meet the prophet, and when infront of the house of prophet, Bani Tamim started shouting: “O Muhammd! Come out”, this screaming and shouting hurt the prophet. Still he came out and spoke to them politely, and paid full attention to their demands. But the Lord knew the inner feelings of the prophet as He is the One who hears even that which is in our hearts. Almighty Lord reveled the following verses:

Al-QuranSurah Hujrat-49Verses: 4-5

Verily those who call you from outside your private chambers, they do not understand. If they be patient until you come out to them, it would be betterfor them certainly. Verily God is oft-forgiving, merciful.

These verses on one hand consoled the prophet and on the other hand the merciful Lord gave an opportunity to the uncultured Bani Tamim to wash off their sin by asking pardon from the Lord.

Respect for the Wives of the Prophet:


Prophet (Muhammad) has a greater authority over the believers than they have on their own selves. His wives are as their mothers.

This verse reflects the extent of respect of the prophet, which is required to exist in the hearts of the believers, and it makes it mandatory for the believers to consider prophet’s wives as their mothers.


If you ask of them (prophet’s wives) anything, ask of them from behind a curtain. It is purer for your hearts and for their hearts.It is not lawful for you that you should annoy the messenger of God, nor you should ever marry his wives after him. Verily this is a grave offence in the sight of God.

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This is the verse which is called verse of “Hijab”. Anus Bin MalikR states that after this verse, curtains were hung at the doors of prophet’s houses. Apart from the Mahram (a person closely related) all others were to ask from behind the curtain if they needed anything from prophet’s wives. As houses of the prophet were an example and ideal for the followers, hence Medina city soon saw curtains hanging from all the doors of the believers.

Prophet’s Wives as Role-models:7

Surah Ahzab the 33rd chapter of the Quran was revealed in 5th Hijri. This year is of special significance in the social and cultural development of the Islamic State of Medina; as nearly all the Commands about the Social Reforms were revealed in this year. Since the believing women looked upto prophet’s wives as Role-models, therefore revelations descended one after the otherto guide prophet’s wives to prepare them for their role.

The Creator had crowned them with the title of “Mothers of the faithful”, bestowing great honor and dignity upon them. This heavenly title in turn demanded a high standard of devotion, righteousness and piety from them. They had to rise above the prevailing culture of Arab women.

In that culture women moved about in the streets and markets freely without Hijab.

Those who loved jewelry and could afford it, displayed it freely in public places. They loved worldly life. These elite women hardly ever thought of simple living and economically managing their households. Prophet’s wives had to be different from them, they had to live according to the dictates of Almighty Lord laid down in Quran, which were based on promulgation of virtue and prevention of vice. They had to be “example-setters” so as to reformthe believing women who always looked towards them.

The Almighty Lord therefore asked the prophet to convey to his wives:

Al-QuranSurah Ahzab-33Verses: 28 to 34

O prophet Muhammad, say to your wives: “If you desire the life and pomp of this world, come I will provides you handsomely, and then let you departwith an honorable release.But if you desire God, His messenger and the abode of the hereafter, then verily God has prepared for those who are good among you, a great recompense”.“O wives of the prophet, whosoever of you commit manifest indecency, herpunishment will be doubled. This is easy for God. But whosoever of you is obedient to God and His messenger, and does good, We will give her recompense twice over, and We have prepared for her an honorable sustenance”.“O wives of the prophet, you are not like other women. If you have fear of God, do not be too obliging in your speech, lest he in whose heart is a disease may lust after you. Speak a customary speech”.

Prophet’s wives tried to live up to the standard required of them, a life of simplicity and piety. They tried to prove themselves worthy of being called “Mothers of believers”.

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The Almighty Lord had blessed them with the promise of recompense of twice over their good deeds, but also warned them of double punishment over bad deeds. This was enough for the wives of prophet to stay on guard and follow the course of piety and simplicity

The adoption of ZaydR by prophet:

Tafseer-e-NamunahPage: 174

Al-QuranSurah Ahzab-33Verses: 4-5

It was customary with Arabs that they adopted male kids, gave them the status of their own child and called them their sons. (Girls were never adopted). Thus all rights of an offspring from a biological father were bestowed upon them. These adopted son’s became their heirs. The father was not permitted marrying the son’s wife and vice versa. Islam discarded this rationale and Allah revealed these verses:God has not made your adopted sons your real sons. This is only your saying by your mouths. God speaks the truth and guides you to the right way. Call them by the names of their fathers. It is more just in the sight of God. But if you do not know their fathers, then they are your brothers in faith and your friends. It shall not be a sin if you make a mistake unless youdo so intentionally. God is forgiving merciful.

Despite this Command its implementation was very difficult, as the custom of adoption had its roots in the century old traditions. Allah initiated the end of it through the prophet, the detailsof which are as under:

Tafheem-ul-Quran-4Pages: 99 to 102Summary

The nephew of KhadijaR, Hakeem Bin Hazaam, bought a slave in the fair ofAkhaaz. He was an eight year old boy, belonging to the Bani Kalb tribe, hisfather’s name was Harris Bin Sharjeel. This child had been kidnapped by dacoits and then sold in the slave market. Hakeem gave him to his aunt KhadijaR, and she gave him in the service of the prophet. The boy was fifteen then.Meanwhile his parents (who had been searching for him) learnt that he was in Mecca. They came and visited the prophet and offered ransom for freedom of their son. ZaydR refused to leave the prophet, who was impressed by his show of devotion and declared there and then that he is freeing the boy without ransom and ZaydR will be known as his son in future. Thus ZaydR Bin Harsa became known as ZaydR Bin MohammadS. This incident took place before prophethood of MohammadS. When he announced his prophet-hood, ZaydR immediately accepted Islam with full conviction. Thus he belonged to the first group of Muslims.

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After migration the prophet wanted in 4th Hijri to marry ZaydR. He asked for the hand of his cousin ZainabR fror ZaydR, ZainabR was the daughter of Imama Binte Abdul Muttalib. But ZainabR and her brothers did not agree to this match as ZainabR belonged to a respectful clan of Banu Hashim, whereas ZaydR was a freed slave. But the proposal of the prophet was actually the Divine Will. Angel GabrielA descended with the following verse:


And it is not for a believing man or a believing woman to have any choice in their affair when God and his messenger have decided a matter. Whoeverdisobeys God and his messenger has indeed strayed with a manifest straying.


When ZainabR binte-Hajsh and her brothers heard this, they obeyed. ZainabR was married to ZaydR. The Islamic principle of equality was made manifest to all the believers, thus ending the ancient traditions of inequality which forbade the marriage of a lower class man despite his character, moral and religious standing, with a women of a respected family.ZainabR obeyed the command of Allah and the prophet, but in her heart she could not accept ZaydR as her husband. Their married life was trouble-someand relations bitter. The strain proved unbearable for ZaydR to such an extent, that despite the disapproval of the prophet he divorced ZainabR after a year. The prophet had tried to prevent separation between them because ZainabR’s reputation would be scarred after the divorce. Thereafter ZainabR’s misery as a widow began to disturb the family of Banu Hashim. In fact ZainabR’s parents had wanted to give her hand to the holy prophet right from the beginning. But she was married to ZaydR at prophet’s command. Now her brothers and she asked the prophet to marry her. At thisjuncture, the Almighty Lord revealed the following:

Al-QuranSurah Ahzab-33Verses: 37-38

When you said to him (Zayd), who had been favoured by God and was favoured by you: “keep your wife to yourself and fear God”, you were hiding something which God was about to bring to light, you had fear of men, though you should fear God more.When Zayd set her free, We gave her in marriage to you, so that believers should not face difficulties about the wives of their adopted sons when they have divorced them. The command of God must be fulfilled.There is no blame on prophet in what God ordained fort him. This has been the way of God with those who have gone before. The command of God is

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a decree irrevocable.

These verses clearly and in unambiguous terms tell that things happened in accordance withDivine Will because the Arabs were reluctant and found it difficult to break the shackles of ancient custom. The only thing which could have persuaded and obliged them to abandon this custom was the personal act of the prophet. Thus Allah through revelation gave the prophet direct orders:

1. Stop calling Zayd as Zayd Bin MohammadS, instead call him by the surname of his biological father, and call him Zayd Bin Harsa.2. On Divine Command the prophet married ZainabR the divorcee of ZaydR.

Prophet arranged feast of Valima and invited Mujahidin and Ansar.


Al-QuranSurah Ahzab-33Verses: 53

At this feast some guests acted impolitely and stayed back late in the night and talked incessantly. The prophet was dismayed yet his decency prevented him from saying anything, but Allah disliking this act, ordained:O you who believe, do not enter the house of prophet for a meal without awaiting for the proper time. Enter when you are invited, and when you have taken meals, disperse without seeking familiar talk. Verily this annoys the prophet.

It should be noted here that Allah had clearly ordained the marriage of ZainabR-binte-Hajsh with the prophet. The purpose of this was to end the taboo of not marrying the wife of an adopted son. But the non-Muslims got on opportunity of defaming prophet on this account and to worsen the situation, hypocrites joined them, giving it a color of a romantic wedding. They did not pay heed to the Divine Revelation on which the prophet acted.

Among the Islamic writers Waqidi was the one who wrote about this event in a fiction-like manner describing it like a romantic wedding and ignoring the fact that it was the command of the Almighty Lord.

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Maulana Shibly writes that the historian Tabari of Tareekh-e-Tabari has taken this episode from Waqidi. Waqidi was a liar and perjurer. By relating such stories his aim was to provide the Abbasi rulers with legitimacy and validation for their colorful activities.

To understand this episode in it’s right perspective it is extremely important to understand the verses of holy Quran cited above i.e, 33:4-5, 33:36 and 33:37-38.

Verse 33:37 provides an indication that prophet MuhammadS had hidden a desire of his heart when he commanded ZaydR to marry ZainabR. This desire could have been the liking of prophet for ZainabR. If it was so then in the very beginning prophet could have married ZainabR

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without bringing ZaydR in the picture. The family members of Zainab also wanted the hand of ZainabR to be given to prophet in marriage. But Almighty Lord did not Will it this way.

The Will of God was first to break the shackles of deep rooted custom of “Adoption” through the personal example of prophet MuhammadS so as to give it the highest order of acceptance by his followers. Revelation therefore descended that God had not made adopted sons as the real sons. They should be called by the names of their fathers (33:4-5). From then on, ZaydR was called as Zayd-bin-Harsa and not Zayd-bin-MiuhammadS.

After this goal was accomplished, the Will of God was the marriage of ZaydR with ZainabR (33:36), so as to demolish the complex of high and low status and promote the culture of respecton the basis of Taqwa (piety). This marriage took place under the direct command of the Almighty Lord (33:36).

After this goal was achieved the Will of God was the marriage of prophet with ZainabR so asto break the taboo of “Marriage with the wife of adopted son”. The solemnization of this marriage was a gift of God to the prophet, gratifying him for sacrificing his sentiments with no regrets, and submitting to the Will of God with full devotion.

The number of prophet’s wives:

It was a fact that the prophet already had four wives when he married ZainabR Binte Hajsh, after two of his wives had died.

Name Year Death1. KhadijaR Binte Khawlyd.

2. SaudaR Binte Zam’a.

3. AyeshaR Binte Abu BakrR.

4. HafsaR Binte UmerR.

5. ZainabR Binte Khuzema.

6. Umme SalmaR.

7. ZainabR Binte Hajsh

Married in the 25th year of the elephant.

10th year of Prophethood.

Shawwal 2nd Hijri.

Sha’aban 3rd Hijri.

4th Hijri.

Shawwal 4th Hijri

Ziquad 5th Hijri

10th year of prophethood.

4th Hijri.

Because the Almighty Lord had allowed not more than four wives to a believer (4:3, see below), the Hypocrites started a propaganda against the prophet for getting a fifth wife in addition to the living four.

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Al-QuranSurah Nisa-4Verse: 3

Marry women who seem good to you, two or three or four. If you fear that you shall not treat so many with equity then marry only one, or (the captive) that your right hands possess.

Prophet was aware of all this commotion created by the hypocrites, but was silent, awaiting revelation from God. Then angel GabrialA descended with the following verse:


O prophet (Muhammad), verily We have made lawful for you your wives whom you have given their dowry; and those whom your right hand possesses out of those whom God returns to you (without war); and the daughters of your parental uncle and the daughters of your parental aunts, and the daughters of your maternal uncle and the daughters of your maternal aunts, who migrated with you; and a believing women who offers herself to the prophet if the prophet desires to marry her ___a privilege for you only, not for the rest of the believers. We know what We have ordained for them about their wives and those whom their right hand possess, in order that there may be no blame on you. God is forgiving merciful

In this revelation Almighty Lord made it clear that the marriage relaxation was only for the person of prophet MuhammadS and not for the believes in general. This silenced the hypocrites and their mischievous propaganda. At the same time, this also strengthened the hands of the prophet in enhancing his mission by gaining tribal support through his marriages. In Arab culture inter-marriages were the strongest bond between tribes.

Tahfeem-ul-Quran-4Pager: 116

According to the Arabic traditions if a girl of a tribe was married to a man, he was not only regarded the son-in-law of that family but of the whole tribe. To fight with a son-in-law was regarded as a disgrace.

It may be recalled that after the proclamation of prophet-hood by MohammadS nearly all tribes had joined hands to oppose him. How was he able to break this united opposition through his marriages is worth probing. His biggest opposition was from Quraiysh, whose different branches except Bahu Hashim, were opposing him. Some writers have however tried to see these marriages as a sign of emotional weakness of the prophet; but this is only a prejudiced view:

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The first fact is that the prophet married KhadijaR prior to prophet-hood, when he was 25. She was much older to him (it is believed that she was 40). Despite this the prophet spent a happy settled life of 25 years with her. Their life was blissful, contented, full of love, care and faithfulness.

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He did not marry another woman during that period; despite the fact that if he would have married another woman, nobody would have criticized it. After the death of KhadijaR, from the beginning of the 11th year of prophet-hood till 8th Hijri, during these 11 years the prophet married 11 women. The details are as under.

Name Tribe Year ofMarriage

Age Status at Marriage

1. SaudaR binte Zama’a

2. AyeshaR Binte Abu BakrR

3. Hafsa binte Umer FarooqR

4. ZainabR binte Khuzema5. Umme SalmaR

binte Sohail6. ZainabR binte Hajsh7. JaveriaR binte Haris8. Umme HabibaR

binte Abu Suffyan9. SafiyaR binte Hayee

10. Mariya QubtyaR

11. MemoonaR binte Haris

Quraiysh

Quraiysh

Quraiysh

Quraiysh

QuraiyshQuraiysh

Bani Mustlq

QuraiyshBanu Nadyr

(Jewish)EgyptianQuraiysh

11th year ofprophethood

2nd Hijri

3rd Hijri

4th Hijri

4th Hijri5th Hijri6th Hijri

7th Hijri

7th Hijri7th Hijri7th Hijri

--

12 years

22 years

30 years

26 years38 years21 years

37 years

----

50 years

Widow of Sakuan

Unmarried

Widow

Widow of Abdullah Hajsh

WidowDivorcee of ZayedR

Prisoner of war,freed by ransomDivorcee

Prisoner of war, KhayberSent as gift by the KingWidow

Two facts are worth noting in this chart:

1. Out of the 11 wives of the prophet seven belonged to various clans of the Quraiysh Tribe.2. Three of them (HafsaR, ZainabR Bin Khuzema and Umme SalmaR) were those whose husbands had been martyred in battles fighting in the way of Allah. They were left behind alone and helpless.

Two of them (SaudaR and Umme HabibaR) had migrated from Mecca to Ethiopia to escape torture due to their conversion to Islam. The husband of SaudaR died and she had no supporter. The husband of Umme HabibaR was a cousin of the prophet (from paternal side) he embraced Christianity in Ethiopia, where he had migrated as a Muslim. She was left alone in foreign land,when she did return the prophet married her to provide shelter. ZainabR Binte Hajsh was a divorcee and her age was 38 years at the time of her marriage.

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MemoonaR was also a cousin of the prophet and was a widow, having no one to look after her in Mecca. She was more than 50 years of age at the time of her marriage. Javeria was the daughter of the chief of Banu Mustalq, whereas SafiaR was of Jewish descent belonging to Banu Nadyr tribe. MariyaR was sent to the prophet by the ruler of Egypt as a token of respect.

Amongst all these women only AyeshaR Binte Abu BakrR was unmarried, she was only 12 or13 years old at the time of her marriage. The rest were those who needed a respectable shelter and life. The majority were widows in dire need of support.

Marrying seven women of the Quraiysh, the prophet cemented his relations with these clansof Quraiysh and weakened their opposition. The greatest example is of Abu Suffyan, whose daughter Umme HabibaR became prophet’s wife. When he heard about his daughter’s marriage, he instantly remarked:

Tareekh-e-Tabari-1Page: 354

“Mohammad is like that he-camel, which cannot be bridled”.History stands witness that after that Abu Suffyan refrained from open-enmity.

Apart from the Quraiysh, both JaveriaR and SafiaR were the daughters of the chiefs of their tribes and came as war prisoners in Ghazwah Bani Mustalq and Khyber. Yet they themselves readily accepted marrying the prophet, who paid their ransom, got them freed and then married them.



As a result of the prophet’s marriage with Javeria, people freed all those other prisoners of her tribe who were held by them as slaves, saying that a tribe in which prophet had married, its members could not remain as slaves.The result was the whole tribe became an ally of the Muslims.SafiaR was Jewish, belonging to the tribe Banu Nadyr. She was the daughterof the tribal chief Hayee Bin Akhtb; and was the wife of Rabbi of Khyber. Her father and husband died in the battle of Khyber and the prophet paid her ransom. She then requested and he married her. Making her a member of his exalted family, he bestowed such honor upon her, that the Jews were impressed, and their enmity reduced.

Among all those who gained the respectful status of being the prophet’s wives, none was forced into marriage, all readily and happily accepted the prophet as their husband.

But western writers and also some those Muslims who proudly call themselves liberals and enlightened ones, have criticized the prophet’s marriages. This is unfortunate and unfair.

Spirit of IslamSyed Ameer Ali

But when we study these marriages we find them a result of personal sacrifice and compassion. At least Muslims should realize that finger

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Pages: 378-380 pointing at the prophet is somewhat a sin. They should have the understanding that the real aim and purpose of these marriages had been defaced by unjust writers and malice of the vindictive enemies.

Even from humanitarian point of view, the intension underlying these marriages was to provide respect and sustenance to the helpless widows. By making them a member of his family, he provided the desolate women relief and made life easier for them by following the age-long traditions of his people and land.

Hijab for women (5th and 6th Hijri):

The wives of the prophet were to be the role-models of all Muslim women. The verses of Hijab when revealed, were therefore to the wives of the prophet and through them to the believing women:



O prophet Muhammad, tell your wives and daughters and the women of thebelievers that they should let down upon them their wrapping garments, in order to distinguish them from others, so that they will not be troubled, Godis forgiving, merciful.

And say to the believing women to lower their eyes, guard their private –parts, and not display their adornment save what is apparent outwardly, draw their veils over their bosoms, and not to display their adornment except to their:Husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or those whom their right hand possesses, or male servants free of sexual needs, or children not yet conscious of women’s private parts.Let them not strike their feet so as to make known what they hide of their adornment.O believers, turn you all together repentant to God in order that you may besuccessful.

The background:


Prior to Islam, during the period of ignorance, the Arab women coming out of their houses used to cover their heads with scarfs, which they tied behindtheir heads under their hair. Their hairs therefore were not covered at the back. They never had a coverlet or a veil.Dressed in the manner like other Arab women, when Muslim women

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Tafseer-e-Namuna17Page: 353

entered the mosques for prayers in evenings and in nights when they came out after the prayers, some vagabonds sitting on the roadside teased them. They whistled and passed degrading remarks. When they were admonished they replied:“We do not tease Muslim women, we tease those women we think are maids and slaves or immoral”.

Then the 59th verse of Surah Ahzab was revealed:


O prophet Muhammad, tell your wives and daughters and the women of thebelievers that hey should let down upon them their wrapping garments, in order to distinguish them from others, so that they will not be troubled, Godis forgiving, merciful.

God Almighty also commanded men to stay away from inciting emotions by lowering their gaze:

Al-QuranSurah-Al-Noor-24Verse: 30

Say (O Muhammad) to the believing men to lower their eyes and guard their private parts. That is purer for them. Verily God is aware of what they do.

Tafheem-ul-Quran-3Page: 386-387

After the revelation of Hijab verses the believing women in Medina had started using a wrapper garment along with a scarf.It is narrated by Wahya Kalby that the prophet received a piece of fine Egyptian muslin. The prophet tore a piece from it and giving it to me he said:“Make your shirt from a part of this piece and give the other part to your wife to make a wrapper out of it, but ask her to give a lining to it as it is transparent”.

.

This was how the Muslim women followed the revelation of Hijab verses and this was how the prophet explained it.

As regards the covering of the head, the Arab women had always covered their heads. The Jewish and Christian women too always wore a scarf. Infact it had been the teaching of all prophets of God that women had to cover their heads with scarf. Quranic verse do not speak specifically about head-cover because it was already a part of women’s dress which was required to cover the body from the gaze of men. Quranic verse 24:31 specifically asks believing women to draw their veils over their bosoms and not to display their adornment. To meet this command of the Lord, prophet guided believing women to use Wrapper-garments for

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covering bosoms and necks so as not to display their adornments. The head-cover or the scarf naturally remained the part of the normal dress of the believing women.

It is important to note that Quranic verses do not speak about covering the face, instead Quran asks both females and males as makes to lower their eyes.

It is worth noting that, because verses of Hijab are directive from the Lord imposing bindings on women, therefore unbelievers have enjoyed projecting them as “Curtailment of women freedom”. This attitude of unbelievers has assumed a great importance in today’s world as it has appealed to a vast majority of women. Nevertheless question arises, how true is this standpoint of unbelievers?

If we think for a while, we will realize that instead of being a curtailment of freedom of women, these bindings of the Lord are infact a blessing in disguise for them. Consider the fact that females have been exploited by males throughout history, in the past as well as the present.

In the past, their exploitation was either for possessing them, or protecting them from other males by confining them in houses and covering them from top to bottom, or harassing them to coerce them into compliance etc.

The exploitation of females in current times is in a much different way. In the name of freedom in the modern age, females have been enticed in Electronic media, print media, in business and almost everywhere. Females, by and large, also fell for the attractive slogan of freedom and jumped over-anxiously on the band wagon of “Freedom for women”. They hardly bothered to hear the voice of their conscience and cared little about their inborn instincts of modesty, self-respect, desire of true love, making a loving home and raising a loving family. Their rate race of freedom culminated in the necessity of increasing heir earning capacity and pursuance of this goal with unrestricted freedom, caring little for moral values, respect and honor.

Question arises, what did females achieve out of this freedom? Money and status, yes, but what did they lose? Their biggest losses are, the Home, the family and true love, and as a byproduct of these loses, they ended up with broken homes and a highly self-centered and selfish male –female culture which has little to offer for mutual respect and sacrifice.

Let us not forget, the primary reason of creating the male-female duo by the Lord was that human race should psychologically develop and progress through the institution of Home. That is why females were blessed by the Lord with all the characteristics and instincts to superbly manage the Home, while males were blessed with qualities of toughness and strength to toil, protect and sustain the Home. The Lord had planned the male to be the bread earner and the rower of the boat of Home, and the female to be the direction-setter and manager. Together, both had to raise their family in a befitting manner under the protective shield of the Home.

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This pattern of life was preached by all prophets of God and their religions, be it Judaism, Christianity, Buddhism, Hinduism, or Islam. A dress-code of modesty was laid out by them for females for covering their body and head as a protection against harassment, exploitation etc. but unfortunately, females gave it up themselves under the illusion of freedom, and contributed to their own misery.

In today’s world, if females join hands to live as God wished them to live, and resist exploitation of both kinds, that of past and present, then they will surely see the fruit of their efforts coming forth, and their exploitation trending towards an end. This is the promise of the Lord.

This however does not mean that females should be confined to their homes, No not at all. They should also work to enhance the family income if need be, but not at the cost of breakage of “Homes”.

The Rights and Responsibilities of Women:

Tafseer-e-Namuna2Page: 95

Spirit of IslamSyed Ameer AliPage: 366

Human Social History provides evidence that women have been the most down-trodden among humans. Men have always treated them as slaves or like property. In Arabia women were maltreated and disgraced in many ways. Except a few tribes, the majority had strange customs; such as, women being given on payment to other men, so that they could earn for their husbands. Lack of civil sense, poverty and ignorance made Arabs behave in strange ways, mostly in an offensive and rude manner.The Arab mostly looked down upon women, so much so that the birth of a daughter was regarded as a shameful event and to free one-self from this stigma, she was buried alive as soon as she took birth.This horrible custom was more prevalent in Quraiysh and Kandah tribes. The prophet had scorned and condemned this custom, while still in Mecca, during his first years of prophet-hood. He had warned about a great punishment from God for those who acted upon these customs, and followedthe tradition of offering children for sacrifice to idols.

In such an environment Islam proved a blessing for the women as in the newly established Islamic State they were given rights which had been denied to them since centuries. The male high handedness was abolished by the Shariah of the prophet, Allah declared:

Al-QuranSurah Nahl-16

Whoever is good, whether male or female, and is a believer, We shall certainly make him or her live a pure and good life, and shall certainly give

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Verse: 97 them their return from the best of what they were doing.The male supremacy is due to his physical strength and the responsibility he has been

assigned of supporting, providing sustenance, and protecting the females and family.

In the Quran wherever the words “O humans” ( ) or “O believers” ( ) are used, they address both male and female alike. Moreover, wherever Allah promises something to mankind, that something is for both, males and females. This indicates that in the eyes of God, both males and females are equal as far as their deeds, their rewards and their punishments are concerned.

Al-QuranSurah Momin-40Verse: 40

Whosoever does evil shall not be requited except the like of it (he or she shall be punished). Whosoever, male or female, does good and is a believer,shall enter the Paradise, where subsistence without measures will be given.

In short in Muslim society both men and women are equally important members. God had made them to have equitable rights in society with only difference that the right of one becomesthe responsibility of the other. There is no one way traffic, both are bound by rights and responsibilities.

These aspects of female-male relationships have been explained at length in Surah Al-Baqarah-2, verses 236 to 257; Surah Nisa-34, verses 19 to 25; Surah Ahzab-33, Verses 32 to 54and 59; Surah Al-Noor-24, verses 4 to 26 and 30,31,33. These verses speak about the rights and responsibilities of all women (free and slaves) and speak about their status and role in society and family.

The prophet implemented the commands issued by the above revelations, the underlying theme of which was to give respect, honor and rights to women and to tell them their responsibilities as well. How high the prophet held the women, is evident from his sayings, for example:

“Their paradise lies beneath their mother’s feet”“The birth of a daughter is a Divine Blessing”.

About his own daughter FatimaA, he had declared:“She is the leader of all women, in paradise”.

Zihar, Divorce and Khula’:

Zihar:

Zihar was an ancient Arabic tradition which continued till the initial years of Islam. According to this custom if a husband had a disagreement with his wife and in anger he said:

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“From today you are to me as the back of my mother”.

Saying this meant that the husband disowned the wife. Although the husband continued to live in the same house, but neither he freed the wife nor gave her the rights of a wife. This agony for the wife sometimes continued for years.

Tafseer-e-Namuna23Page: 296Tafheem-ul-Quran-5Page: 339

Al-QuranSurah Mujadila-58Verse: 1

Verse: 2

Verse: 3

Verse: 4

In 5th Hijri when an Ansar woman by the name of Khula-binte Thalaba came and pleaded with the prophet against this cruelty of Zihar, she prayed:“O Allah! You know about my condition that my husband had declared Zihar. Have mercy on me, I have small kids. If I leave them with my husband, they will suffer, if I keep them with myself they will die of hunger”.Allah revealed:God has indeed heard the statement of the women who pleads with you about her husband and complains to God, and verily God hears the contention of both. Verily God is all hearing, all seeing.As to those of you who put away their wives by pronouncing Zihar, they are not their mothers. Their mothers are only those who gave birth to them. They indeed utter a detestable word and a lie. Verily God is pardoning, oft-forgiving.Those who put away their wives by pronouncing Zihar and then later wish to go back on the words they uttered, should free a slave before they touch each other. This is that with which you are admonished. Verily God is aware of what you do.Whosoever does not have the means of doing so, should fast for two months consecutively before they touch each other. Whomsoever is unable to do so should feed sixty needy persons. This is enjoined so that you may believe in God and His messenger. These are the limits set by God, while for the disbelievers there is a painful chastisement.

Oaths of abstention from wives:

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There was another inhuman custom among Arabs that under one pretext or the other the husband would swear of breaking all ties with the wife. After doing this the husband would never set her free. She would live in the same house but would not be treated like a wife, nor would she be divorced. God sent down revelations to forbid this heinous custom.


Verse: 226

Verse: 227

God will not call you to account for that which is senseless in your oaths, but only for what is in your hearts, for God is forgiving and forbearing.

Those who swear that they will not go to their wives should wait for four months. If they return to them, then God is forgiving, merciful.

If they have resolved on divorce, then verily God is hearing, knowing.

Divorce:

The subject of Divorce has been dealt with by Quran in considerable details. Divorce is an act, which has been permitted as a last resort. Following verses of Quran provide the details about various aspects of Divorce:

Surah Al-Baqarah-2: verses 228-232; 236-237, 241-242.Surah Nisa-4: verses 35; 128; 129-130.Surah Talaq-65: verses 1; 2-3; 4-6; 7.Surah Ahzab-33: 49.

The highlights of the details contained in above verses are as follows:

Divorce should be the last choice:- 4:35; 4:128-130. Divorce should be in three stages with reconciliation periods in between each stage:- 2:228-

230. Options for reuniting in the reconciliation periods:- 2:231-232. The final divorce after expiry of all reconciliation periods:- 65:2-3. Divorce should be made as humane as possible:- 2:236-237, 241-242, 33:49. Further precautions while exercising divorce:- 65:1. Special considerations while divorcing pregnant women:- 65: 4-6.

Khula’:

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If the husband does not divorce the wife because he wants to harass her, then the wife can ask for divorce herself, by returning the dowry if she had taken it in advance, or by forgoing it. This is called “Khula’”.


There is no blame on either of them about what she gives up to become free. These are the limits ordained by God.

Laying foundation of a stable Home:

Almighty Lord revealed a verse, which is superb in eloquence and substance and lays down the foundation of not only a good Home but also an enviable civil society. Quran says:

Al-QuranSurah Nahl-16Verse: 90

Verily, God enjoins justice (A’dl ), doing good (Ihsan ) to others,

and giving to kindred (Aetai’-zil-qurba ).

And forbids lewdness (Fahasha’ ), evil (Munkar ) and rebellion

(Bagh’i ).He exhorts you so that you may take heed.

The Arabic words used in this verse cannot be translated into English. They convey a whole treasure of undeniable truths. They are not words but attitudes.

It is narrated by Usman Bin Ma’zoon that the above mentioned verse was revealed in Meccaprior to migration. He says I was present at that moment, hearing this verse my faith strengthened. Then I repeated the verse before Abu Talib, who (was a renowned poet and a firm believer). He remarked:

“O Quraiysh! Follow MohammadS and you will receive the guidance, as he gives you lessons of ethics and morality”.

Then I went to Walyd Bin Mughyra (who also was a renowned poet but a firm unbeliever), and recited the verse. He could not help exclaiming, inspite of his unbelief: “Indeed, these lines are an excellent composition, sweet and eloquent. The branches of their diction are laden with fruits and their roots are deep and firm. No doubt these words are not the sayings of humans”.

The three principles, which guarantee success:-

The eloquence of this verse lies in the fact that only with few words God has conveyed His Full Message of Ethics. Quran elaborates the wisdom emanating from this verse at many places.For example children of AdamA are reminded that they are all off-springs of one man and one woman, so they should be just and fair to each other and follow the laws of God:

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Al-QuranSurah Hujrat-49Verse: 13

O people, verily We have created you from a male and a female, and made you nations and tribes so that you may recognize each other. Verily the most

honored of you with God is the one who safeguards against evil ( ) with

full awareness of Divine laws ( ).Verily God is all knowing, all aware.

Awareness ( ) and piety ( ) are the core of devotion to Allah. ( . .

) justice, doing good to others, and giving to kindred are the principles which form, the core of Taqwa (piety), while Taqwa (piety) is the fulcrum around which the life of a true believer (momin ) revolves. A civil society practicing Taqwa is most loveable to God and most successful in the world and in the Hereafter.

Justice ( ) is the first principle highlighted by the above verse (16:90) which underlines the creation of everything on this earth, the heavens and the universe. Human-beings are commanded by God to [practice justice in all spheres of their life so as to maintain balance in their deeds.

Doing good to others ( ) is the second principle highlighted by the verse. This entails a whole philosophy of kindness, love, and considerate and honorable gestures in one’s dealings with fellow beings.

Giving to kindred ( ) is the third principle highlighted by the verse which entailsthe dealing with relatives in a manner of generosity, love, tenderness and care. This shows the devotion, Islam endorses for the family and relatives on which the structure of society and then the whole nation is built.

The three principles shown above form the foundations of all social reforms brought about by Islam and are at the core of every activity. Starting from the Home, the Family, the Relatives,the Fellow-beings, the social and financial setup of society, and then of Muslim state, the rights and responsibilities of different cadres of people, etc, etc.

Helping and caring the relatives pleases God, ignoring, and looking down upon them angersGod. Quran says:


O people, safeguard yourself with full awareness of Divine Laws before God, who created you from a single self ( ) and created from it it’s mate, and from the two of them spread men and women in multitudes. So fear God in whose name you ask of one another (the bond of) relationships. God surely keeps watch over you.

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God commands that in a family a high priority should be given to the parents, to their respect and to their needs.

Al-QuranSurah Bani Israel-17Verse: 23

Verse: 24

Your Lord has commanded that you shall not worship any but Him, and do good ( ) to the parents. If one or both of them reached old age with you, then do not say fie to them, nor chide them, but say gentle words to them.

And lower to them the wings of humility out of compassion and say: “O myLord, have mercy on them just as they nourished me when I was young”.

The importance of a kind and devoted relationship with parents can be judged from the fact that God speaks about it immediately after commanding humans to worship Him.

Speaking about justice ( ), it may be said that a large majority of ancient Arab customs were not fair and just, like their treatment of women, widows, orphans, poor people etc. Instead of showing sympathy and generosity towards the widows and orphans they usually annexed andspent their assets, money and property.

Before migrating to Medina, while the prophet was still in Mecca, God ordained him to declare:

Al-QuranSurah Shoora-42Verse: 15

(O Muhammad) you invite them to the truth and be steadfast in your faith as you are commanded, and do not follow their vain desires. Say (to them): “I believe in whatsoever God sent down of the book and I am commanded to do justice ( ) between you. God is our Lord as well as your Lord, to us our deeds, to you your deeds. Let there be no contention between you and us. God will gather us all together, and to Him is the ultimate return.

After the migration and in the initial years of the Islamic State, many verses of Surah Al-Baqarah and Surah Al-Nisa were revealed about the importance of raising families in the right way and leading life by following the principles mentioned above. It was stressed upon believers that the rights of everyone must be respected, specially the rights of orphans and needy. For example:

Al-QuranSurah Nisa-4Verses: 2

Verses: 3

Give to orphans their property and do not substitute your worthless things for their good ones, and do not devour their property (by intermixing it) with your own; because verily this is a great crime.(For marrying orphan girls held under one’s guardianship), if you fear that you cannot deal justly with the orphans, then marry women who seem goodto you, two or three or four. If you fear that you cannot treat them with equity then marry only one, or marry that your right hand possesses. It is

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more proper that you do not transgress.

This command was revealed because Arabs married rich orphan girls and seizing their wealth mistreated them and made life miserable for them. Along with it also came the commandof restricting the wives to four only if one is able to deal with them with equal justice.

Giving special considerations to relatives, orphans and needy at the time of settling inheritance, and dealing with compassion and kindness, was advised:


When kinfolk and orphans and the needy are present at the time of division (of inheritance), provide also for them from it, and speak kindly to them.

For inheritance, priority was advised for blood-relations:

Al-QuranSurah Nisa-4Verses: 7 to 12

For men there is a share in what their parents and kindred leave behind,

and for women a share in what their parents and kindred leave behind, beit little or be it much, a decreed share.God commands you concerning your children:

For the male a share equal to that of two females. If they be all female, two or more than two, then for them is two third of

what is left (after payment of living parents share and debts). If there be only one, for her is one half.

For each of the deceased’s parents is a sixth part of what is left if he has a

child. But if he has no child and his parents are his heirs, then the mother shall inherit one third. If he had left brothers, the mother shall inherit one-sixth after payment of the legacies bequeathed or the debts of your fathers and your sons you do not know who are more useful to you. These are the decrees of God. Verily God is knowing, wise.

For you is a half of what your wives leave if they have no children. But if

they have a child, then you shall have a fourth of what they leave, after payment of the legacies bequeathed by her or the debts.

For them (your wives) is a fourth of what you leave if you have no child.

If you have a child, for them is one-eighth of what you leave after the payment of the legacies bequeathed by you or the debts.

If a man or a woman leaves his or her property to be inherited by a

distant heir, and he or she has a brother or a sister, they shall each inherit one sixth. But if there be more than this, then they are the sharers in the one third after payment of the legacies bequeathed or the debts, without prejudice to others. This is an ordinance from God. God is knowing, forbearing.

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Additionally, revelations descended for guidance of believers to follow the said principles intheir general dealings:


Verses: 37


Worship God and do not join any partners with Him. Do good to the parentsand the kinsfolk and the orphans and the needy and the neighbors who are near, and the neighbors who are strangers, and the companions by your side, and the way-farer, and which your right hand possesses. Verily God does not love the proud, the boastful.(God does not love) those who are niggardly or enjoin niggardliness on others, or hide what God has given them of His bounty. We have prepared for the disbelievers an ignominious torment.

Verily God commands you to render back your trusts to their owners. When

you judge between men, judge with justice ( ). Verily, how excellent is the warning which God gives you. Verily, God is ever hearer, seer.

The three principles, which lead to disaster:

Al-QuranSurah Nahl-16Verse: 90

Verily, God enjoins justice (A’dl ), doing good (Ihsan ), to others,

and giving to kindred (Aetai’-zil-qurba ).

And forbids lewdness (Fahasha’ ), evil (Munkar ) and rebellion

(Baghi ).We exhort you so that you may take heed.

The three principles of first part of this verse have already been discussed on previous pageswhich form the basis of welfare, prosperity and peaceful existence of mankind. Now we will discuss the three principles of second part of this verse which are like cancer in the body. First they destroy the home, then the family, then the civil society and ultimately the nation and mankind:

In Arabic the term “Fahasha” is that sin which is committed in a clandestine and concealed manner. Such deeds are shameful and obscene. There is a long list of such deeds such as Rape, Nudity, homo-sexuality, marriage with those persons with whom it is forbidden, taking intoxicants etc, etc.

“Munkar” are those sins, which a person commits openly and boldly in defiance of social norms and in defiance of religion of God. Alcohol, gambling, dishonesty, treachery,

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embezzlement, injustice, cruelty, usurping rights of others, exceeding personal rights, superiority complex, pride and arrogance etc, etc.

Arabs suffered from most of these vices and therefore making them give up these evils became a priority task of the prophet. Revelations therefore, constantly descended on this issue in Mecca before immigration and also in Medina, even upto 9th Hijri.



Verses: 21

O you who believe, enter into submission one and all and do not follow the

footsteps of devil (Shaytan ). Verily he is your open enemy.

Verily those who love to spread (Fahasha’ ) scandal, about those who believe, shall have a grievous chastisement in this world and the hereafter. God knows. You do not know.

O you who believe, do not follow in the footsteps of devil (Shaytan ), for those who follow in his footsteps he enjoins on them filth and evil (Fahasha’). Had it not been for the grace of God and His mercy on you, not one of you would ever have been clean. But God cleans whom He pleases. God is all-hearing, all-knowing.

Many revelations descended on these subjects for guidance as well as admonishment of believers. Surah Baqarah (2), Surah Nisa (4) and Surah Noor (24) contain these verses. The punishments for the evil deeds are also detailed therein. For example, verse 2 to 10 of Surah Noor (24) deal with adultery. Some verses also describe the chastisements which be fall the sinning people, so that others may take heed.

Between 7th and 9th Hijri Surah Hujrat was revealed, at a time when Islam had spread over nearly the whole of Arabian Peninsula. The ever increasing number of believers made it necessary that character-building and promotion of virtues must be pursued vigorously. Revelations descended and the prophet guided and tutored the people constantly to uplift the moral fiber of Ummah. Quran says:

Al-QuranSurah Hujrat-49Verses: 11

Verses: 12

O you who believe, let not a group of people laugh at another (to scorn), who may be better than they are. Nor let some women laugh at other women who may be better than they are. Nor slander one another. Nor give one another nicknames. After believing, it is bad to give a bad name to another. Those who do not repent are certainly unjust.O you who believe, avoid too much suspicions, because verily suspicion in some cases is a sin. Do not spy and do not backbite. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it, then fear the

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wrath of God. Verily God is oft returning and most merciful.

Momins (true Muslims) should not be led by doubts and suspicions; they should always have a balanced thinking and should concentrate on facts before forming an opinion. They should stay away from sins like two much suspicion, and backbiting which is like eating the dead meat of one’s fellow-being.

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If a civil society follows the three principles dictated by Quran for achieving success, namely:

1. Justice ( ).2. Doing good ( ).

3. Giving to kindred ( ). And avoids the three principles which bring disaster, namely:

1. Lewdness ( ).

2. Evil ( ).

3. Rebellion ( ).

Then God guarantees that society to succeed in both the worlds.

It is narrated by the close companion of the prophet, Abdullah Ibne MasoodR, that the above mentioned verse of Quran is the most comprehensive one about virtues and vices.

Imam Baqar always led the Friday prayers by reciting this verse in his sermon, after which he prayed:“O Lord! count us amongst those who listen to your verses and benefit from them”.

The institution of Home:

In the eyes of God, “Home” is the place which gives rise to success of nations, as well as to their fall. That is why Quran has many verses on this subject to guide believers as to how a “Home” should be organized and run and what kind of atmosphere should prevail there. The first and foremost question is, who should be the incharge? Quran answers this question:


Men are the support of women as God gives some, more means than others,and because men spend of their wealth (to provide for women). So women who are virtuous are obedient to God, and guard the hidden as God has guarded it.

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As per this verse it is the duty of a man to provide for the woman and other members of the family. He has to protect the woman, and look after them and in this capacity he is the incharge.So God guides women to adhere to this fact and like virtuous women take charge of the Home and fill it with virtues and pious atmosphere. Modest and Chaste women are supposed to keep the environment of the home simple, respectful and descent and pure. So as to raise a family worthy of the future of humanity. As examples, those families should be kept in mind who raised prophets, apostles, sages, scholars and austere chaste men and women. A woman should guard her home, its secrets, its riches and above all her own chastity. God does not like unchastewomen. Quran says:


As for those whose perverseness you fear, (first) admonish them, then keep away from then in bed, then (as a last resort) beat them (slightly as punishment). If they obey you, then do not seek a way against them. Verily God is ever high, great.

This verse provides a solution for preventing “Homes” from breaking. It does not give a clean chit to husbands for beating their wives. The prophet never did so in his entire life. On thecontrary, he emphasized: “The best of you is he who is kind to his wife”.

As for men, God did not create males and females equal in matters of sex. A male is allowedupto four wives at a time, but a female only one husband at a time. But the male is not allowed lewdness and cheating, for which maximum punishment may be his death.

Prophet MuhammadS had himself faced a situation when his wife AyeshaR was made a victim of false propaganda by hypocrites. This is known in history as incident of “Ifak” which will appear ahead. How prophet handled that situation is a good example for believers to follow.

The atmosphere of mutual respect and warmth which is supposed to be maintained in a “Home” is greatly influenced by the female in the home, the mother or the wife. It starts with the practice of greeting each other, which children learn in the lap of their mothers. God Almighty attached great importance to greeting, and also guides believers how to greet. Quran says:


When you enter houses, salute one another with a greeting from God, blessed and goodly. Thus God makes clear His signs for you that you may understand.

Tafsir-e-Namunah-4Pages: 56-57

The brief salutation is to say “Assalam-Alyk” and the answer is “Walykum Salaam”. But according to traditions the best way is to utter “Aslaam-Alykawa Rahmatulah wa Barkat hu” and the answer is “Wa Alyk” which means, whatever you have said the same is for you.

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There is a saying of the prophet that:“If a person starts conversation without the salutation, then you should not answer him”.

Al-QuranSurah Al-Nisa-4Verse: 86

When you are greeted with a greeting, then reply back with a greeting better than it, or return the same. Verily God takes account of all things.

The importance of the greetings in the eyes of God can be judged from the fact that the

pious (Muttaqeen ) while entering Paradise, will be greeted in a similar manner. Quran says:

Al-QuranSurah Al-Furqan-25Verse: 75

They shall be rewarded with the highest stations (in Paradise) because of their patient perseverance, and therein they shall be greeted with honor and salutations.

The privacy and sanctity of “Home” was also important in the eyes of Almighty Lord. Therefore, revelations descended for guidance of believers, and prophet MuhammadS guided them and tutored them. Quran says:


Verses: 28

O you who believe, do not enter other houses except yours without first asking permission and saluting the inmates. This is better for you. You may haply take heed.If you find that no one is in, then do not enter unless you have received permission. If you are asked to go away, turn back. That is proper for you. God is aware of what you do.


Verse: 59

O you who believe, let those whom your right hand possesses and those who have not yet reached the age of puberty, seek your permission (to enter) on three occasions: Before the morning prayer, when you lay aside your garments in the noon heat, and after the night payer. These are the three times of privacy for you. There is no harm if you or they visit one another at other times (without permission). God thus explains things to you clearly, because God is all-knowing, all wise.When the children among you have reached the age of puberty, they should similarly ask your permission (for entering) as others did before them. God thus clearly explains His commands to you, because God is all knowing andall wise.

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It was necessary to cleans the Arabs from many superstitious which were prevalent among them. For example, they considered it bad omen if a blind, or a lame, or a sick person came intotheir house asking for food. If they took such a needy person to their relatives, even they would refuse to feed him. Revelations descended to discourage such superstitions. Quran says:


There is no harm if the blind, the lame, the sick or you yourselves eat in your own house or the houses of your fathers, mothers, or your brother’s, orthose of your sisters, or your father’s brothers and sisters, or your mother’s brothers and sisters, or in the houses whose care is entrusted to you, or the houses of your friends. There is no harm in your eating together or separately.But when you enter the houses, salute the inmates with a greeting in the name of God, invoking blessings and good health. That is how God explains things to you clearly so that you may understand.

The ill-mannered ignorant Arabs also needed disciplining their manners. Revelations descended for their guidance. Quran says:


Verse: 62

They alone are true believers who believed in God and His apostle, and when they are with him on a matter of common concern, do not depart without obtaining his leave. Surely those who ask leave of you (O Muhammad) are the ones who believe in God and His apostle. Therefore, when they ask leave of you for personal business, give leave to those you please, and seek God’s forgiveness for them. Surely God is forgiving and kind.Do not consider your being summoned by the apostle to be like your summoning one another. God knows those of you who go away surreptitiously. So let those who act in contravention of His command take heed lest a trial should befall them or a grievous punishment come upon them.

Reforms of Financial Matters:

When Muslims migrated to Medina, they were empty-handed, all that belonged to them wasleft behind in Mecca. The Ansar of Medina greeted them with open-arms, and shared whatever they had with them. Yet they too were of limited means, and could not bear this financial burdenfor a long period. Such a situation could result in an economic crises, but nothing of this kind

happened in Medina. The reason was observance of Islamic principles of Ihsaan ( ) by theprophet, which had three important aspects.

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1. Prosperity of all Muslims through kind-hearted and generous sharing.2. Not letting wealth confined in the hands of a few, but letting it circulate.3. Banning interest.

Prophet’s immediate problem after migration was of rehabilitating the Muhajirin. This he solved by making each Muhajir a brother of each Ansar. But this was only a temporary measure. The various steps he took as a permanent solution of the monitory woes, in compliance with the Divine revelations, are discussed below:

Charity:

Giving charity for the welfare of orphans, widows, poor and needy was made a holy responsibility of all, as an act, which pleased God most and was optional, not compulsory. Quran says:

Al-QuranSurah Baqarah-2Verses: 267-268

Verses: 270

Verses: 271

Verses: 272

Verses: 273

Verses: 274

O believers, give in charity what is good of the things you have earned, and of what you produce from earth; and do not choose to give what is bad as alms, that is, things you would not like to accept yourself except with some disdain. Remember that God is self-sufficient, praiseworthy. __Devil (Shaytan) threatens you with poverty and orders you (to commit) shameful acts. But God promises His pardon and grace, because God is bounteous and all knowing.Whatsoever you give away in alms and vows as offering, is all known to God, but the wicked will have none to help them.If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. It will remove some of your sins. God is aware of what you do.What you spend in charity, you will get back in full.Give to the needy who are engaged in the service of God who are not able to move about in the land and whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognizant of good things that you spend.Those who spend of their wealth in the way of God day and night, in secret and in open, have their reward with their Lord, and have nothing to fear andregret.Charities are meant for: the indigent and needy, those who collect and distribute them, those whom you wish to win over, those who are burdened

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Al-QuranSurah Tauba-9Verse: 60

with debt, for redeeming slaves, for the way-farers, and in the cause of God.So does God ordain. God is all-knowing, all-wise.

Above verses show the importance which Almighty Lord attaches to charities. Prophet MuhammadS preached it with the same vigor and also practiced it in his own life. Even before migration to Medina, the life of the prophet was exemplary in reaching out to the needy and poor and assisting them. The prophet was not rich himself, but Almighty Lord caused conditions for his monitory support.

Tafseer-e-Kabyr-8Page: 804Imam Razi

Malkyat-ul-ArabPage: 249

His marriage to the wealthy lady KhadijaR brought affluence in his life (though he never spent from her wealth on his personal needs and wishes). When a famine broke out in Mecca and hunger struck the population, specially the Muslims, prophet was worried and spoke to his wife KhadijaR:“These are times of famine, and I feel shy in using your wealth. But if I do not help the hungry, I feel fear of Allah”.KhadijaR the same moment called the respected persons of the Quraiysh. Abu BakrR was also one of them, he relates that:“In our presence she heaped Dinars before us. The mound grew higher, until I was unable to see those sitting opposite to me, as the mound of cash hid them”.Then KhadijaR said:“Stand witness to it that all my wealth belongs to the messenger of Allah, he has full authority to keep it or to spend it”.

Like the prophet, she too disliked holding wealth while people were dying of hunger. All this wealth, which was presented as a gift to the prophet by KhadijaR, has been forgotten by history except the remark of Abu BakrR. History went silent to questions like:

“Where and how did the prophet spend this wealth”?

We will get the answer if we just ponder as to how the Muslim converts of Mecca faced the isolation and enmity from the Quraiysh. Their house-holds, businesses, properties, all faced the wrath of powerful Quraiysh. Then how did these Muslims survive? The worst effected migratedto Abyssinia and their expenses were borne by the prophet except a few who were men of means at that time. But later when Banu Hashim were boycotted by Qurayish of Mecca and the whole clan had to take refuge in the valley of Shaiyb Abi Talib, not for a day or two but for full three years, then it brought a complete financial disaster for them. Their survival then depended solely on the wealth gifted to prophet by his wife KhadijaR.

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When prophet migrated to Medina, he too faced poverty along with his followers. The first few years in Medina were full of sufferings and misery, poverty and penury. Often there was nothing to eat at the homes of his wives, yet no begger left empty-handed from their doors.

Seerat-ul-Nabi-2Pages: 261-263

Zainab Binte Khuzema lived only for a few months as prophet’s wife. During this short period, she helped so many poor and needy persons that she was given the title of “Mother of the Needy”.Zainab Binte Hajsh was a contended and generous lady. She earned herself and then gave her earnings in charity.Amongst these houses one was that of FatimaA the daughter of the prophet. From her door too no one left without being helped. On one occasion, charity was given in a manner so pleasing to God that revelations descended appreciating her and her family’s devotion i.e, AliA, FatimaA, HasanA and HussainA. The occasion was fulfillment of a vow of keeping three fasts when HasanA and HussainA recovered from an illness. Each fasting day they gave whatever food they had in the house to an orphan, a destitute and a (freed) captive. On the third day, Almighty Lord revealed these verses:

Al-QuranSurah Dahr-76Verses:7 to 12

They fulfill their vows and fear the day whose evil shall spread far and wide. (Inspite of their own needs) they give food for love of God to the poor, the orphan and the captive. (Saying) we feed you only for the sake of God, and do not seek any recompense from you, not even thanks.Verily we fear from our Lord a stern day of stress.So God will guard them from the evil of that day, and cause them to find, cheerfulness and happiness.God shall reward them for that which they endured with patience and silk.

When the companions of the prophet came to know this kind of charity of his family, they too followed suite and tried to outdo each other. Some went to bed hungry but provided for the needy, many wore old garments but gave new dresses to the orphans.

Spirit of IslamSyed Ameer AliPage: 150Ref: Ibne HishamCaussin De Pereval Muir

After the battle of Badar in 2nd Hijri, the prophet distributed the 70 captivesof war among the Muslims of Medina. These captives were treated so well that they turned into “all praise” for their captors. One of the captives acknowledged this fact with such words of gratitude:“May God bless the people of Medina, who were so hospitable that at timesthey provided us conveyance (horses or camels) while they walked on foot themselves. Although there was a shortage of wheat, yet they provided it for us and themselves survived on dates”.

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Such an attitude of people was a direct result of prophet’s teachings. For example, he preached:

Spirit of IslamSyed Ameer AliPage: 142Narrated by:Abu Saeed Khidri

Each virtuous and good deed is charity. Greeting your brethren with a smiling face is charity. Encouraging others towards the good deeds is charity. Guiding travelers towards their destination is charity. Good behavior towards prisoners is charity. Helping the blind, picking up stones from the paths and roads and supplying water to the soldiers in battle is charity. In short all acts for humanity and its welfare are charity.

The tireless efforts of prophet MuhammadS in creating an environment of Ihsaan in Medina,where charity played an important role, turned the dismal atmosphere into a brotherhood filled with hope and optimism.

Zakat:


After the revelation of Surah Tauba in 9th Hijri, payment of Zakat was madecompulsory for believers. Then prophet appointed collectors of Zakat from the Muslim tribes in the month of Muharram of 9th Hijri. Thus an organizedsystem of Zakat collection was put in force. A central financial institution by the name of “Baitul-maal” (House of Finances) was then established by the prophet.It was for the first time in Arab society, that those who possessed wealth above a stated level (Nisaab) had to pay Zakat. It was made compulsory forthem to pay it from their agricultural produce, their live stocks, their tradinggoods, their minerals, their collection of silver and gold. The rates of Zakat were different depending upon Nisaab and varying from 2.5% to 10%. All these finances were collected in an organized and systematic manner, whichwere deposited with the prophet’s established Bait-ul-Maal and could be spent only upon prophet’s authority.

Zakat and Charity were two different things. Zakat was compulsory and Charity was optional. After the institution of Zakat was setup by prophet, funds started flowing into the Baitul-maal from all over Arabia. Maulana Modudi uses the word “River of finances for it”. He says:

“The Messenger of Allah, did not take a drop for his and his family, from this flowing river of finances”.

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Whatever the prophet did was in accordance with Divine Will, but question arises that prophet and his family too had no source of income, nor were they so rich as to sustain on their own. The Almighty Lord did not permit them to take money from Charity and Zakat, but allowed them to take their share from Khums. This will be discussed later.

Khums:

Al-QuranAl-Anfal-8Verse: 41

(O believers) know that, Khums (one fifth portion) of whatever you

acquire (Ghanimtum ), is for God and His messenger, and for His (messenger’s) near relatives, the orphans, the needy, and the way-farer. (Accept this) if you believe in God and in that which we sent down to Our servant (Muhammad) on the day of distinction, the day when the two hosts met (the day of battle of Badar). Verily God has power over all things.

This verse made it compulsory for the believers to pay Khums (one fifth) of whatever they acquire (Ghanimat). The Khums money thus collected is specifically meant for God and His prophet and prophet’s relatives, orphans, needy and way-farer. But question arises, on what kindof income Khums becomes payable, income from all sources or only on income from war spoils? To answer this question, it will be necessary to see the meaning in which Quran has usedthe word Ghanimat elsewhere. This word has been used by Quran at two places, in Surah Layl 92, verse 11, and Surah Nisa 4 verse 94.

At both places it means “Wealth” and nowhere “War spoils”. Therefore it looks appropriate that Khums becomes payable on income from all sources which naturally includes income from war spoils.

In the later part of the above verse, attention of believers is drawn to the battle of Badar where dispute arose among believers about ownership of spoils of Badar. At that time AlmightyLord revealed this verse:

Al-QuranAl-Anfal-8Verse: 1

They ask you of Anfal (benefits accruing as) war spoils. Tell them: “The benefits belong to God and His messenger”. So fulfill your duty to God andkeep peace among yourselves. Obey God and the prophet if you really believe.

The word used in the above verse is Anfal, which clearly means, “spoils of war”. But the word used in verse 8:41 is “Ghanimat” which means income from all sources which naturally includes spoils of war.

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After the revelation of above verse (8:1), the believers did not have any right to ask for spoils of Badar. But the prophet, showing a jesture of Ihsaan and kindness, distributed 80% of spoils of Badar among the believers, and kept for himself and his family the remaining 20% (equivalent to Khums).

Thus through a portion of Khums, the Almighty Lord provides for the family of prophet for whom charity and Zakat are forbidden. The other portion of Khums (in the name of God) provides for vital state functions like education.

Question still arises, what could be the wisdom of Almighty Lord in giving this preferential treatment to prophet’s family? Is it for giving them some kind of superior treatment or it is for some other purpose?

The answer is not difficult to find if we look into the history of Islamic rulers. The rulers always had Baitul-maal work as their personal treasury in pursuit of their political priorities. God Almighty therefore wished to make the family of prophet financially independent of Baitul-maal. This was important because the family of prophet was destined to play a vital role of instituting, supporting and guiding a society which should be vibrant with knowledge, wisdom and social and religious ethics as directed by Quran. This had been the life-long goal ofall the Imams of Ahlal-bait in the family of prophet MuhammadS. Amongst them, the most prominent role was that of Imam HussainA ibne Ali ibne Abi TalibA.

But the Islamic rulers looked at the role of Imams of Ahlal-bait with an eye of suspicion andas an act of political rivalry.

The financial independence of prophet’s family was therefore the wish of Almighty Lord, which was ordained by Quran under the captions of Khums and Fay. Khums was one-fifth of the income of every believer, from all sources including the income from spoils of war where actual fighting took place.

But where actual fighting did not take place and wealth/property came into Muslim hands without fighting, it was called Fay by Quran. A portion of Fay was also earmarked by Almighty Lord for financial support of prophet’s family. Thus Khums and Fay, both formed the base of financial support of prophet’s family.

Question remains to be answered if it was also an intention to attach a label of superiority toprophet’s family? God’s ways are very clear on this issue. In God’s eye, the superiority of any individual depends on that individual’s Taqwa, piety and virtuous deeds. It is yet another story that prophet’s family did not lack such personalities, and it goes without saying that they provedtheir metal on this front, in every age. Throughout history, a great majority of those eminent andpious Muslim people, who worked for the betterment of humanity, were the descendants of prophet’s family.

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Fay:

After the exile of Banu Nadyr (Jewish tribe of Medina) in Rabi-ul-Awwal 4th Hijri, all their assets came into Muslim hands without fighting. Al-mighty Lord revealed the following verses on that occasion:

Al-QuranSurah Hashr-59Verse: 6

Verse: 7

Verse: 8

Verse: 9

Verse: 10

You did not charge with horse or camel for whatever booty (Afa ) God gave to His apostle from them (Banu Nadyr). In any case, God gives authority to His apostle over whomsoever He pleases. God has power over everything.Whatever booty (Afa ) God gives to His apostle from the people of the cities, is for God and His apostle, the near relatives, the orphans, the needy and wayfarers, so that it does not concentrate in the hands of those who are rich among you.(You should) accept what apostle gives you and refrain from what he forbids. Take heed for yourself and fear God. Surely God is severe of retribution.The spoils are also for the poor emigrants who were deprived of their homes and possessions and are seeking the bounties and protection of God and are helping God and His apostle. They are the ones who are true of word and deed.Those (who believed) before them (Ansar) who had homes (in Medina) andare (steadfast) in faith, love those who have taken refuge with them (Muhajirin) and do not find in their breasts anything against what has been given them (Muhajirin) and give them preference over themselves, even though poverty was their own lot. Whosoever preserves himself from his own avarice, those are successful.Those who come after them (who will accept Islam till the end of the world). Say: “O Lord, forgive us and our brothers who have preceded us in faith and do not put a grudge in our hearts against those who believe. O Lord, verily you are kind and merciful”.

These verses of Surah Al-Hashr are speaking about the abandoned assets and properties of Banu Nadyr, and announcing that they belong to God and the prophet only. The believers therefore cannot ask for a share as a matter of right, but it is the privilege of the prophet how he distributes and the believers must accept whole heartedly what they receive. For distribution,

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God gives first priority to prophet’s relatives, orphans, needy and wayfarers, and then to Muhajirin and Ansar.

The above verse uses word Afa for the booty which means “returned to” i.e, the wealth which was originally God’s, but was usurped by Jews, has been returned to its lawful owners.

The word Fay has been derived from Afa.


In Surah Hashr the command is given (verse 6-10) once for all that Fay is the right of Allah, His prophet, relatives of the prophet, orphans, needy, destitute travelers, immigrants (of Mecca), Ansars, Andit reaches even all those future Muslim descendents who will have this right till doomsday.

How did the Prophet handle Fay:

The verse of Surah Hashr revealed the rules, which Almighty Lord had ordained for Fay. The rule of primary importance was that: “Fay is the right of God and His prophet and the prophet’s near relatives, orphans, needy and the wayfarer”. The verse also explained the reason: “So that the wealth accrued from Fay does not concentrate in the hands of those who are rich”. (59:7). Next priority after the above, were the Muhajirin and Ansaar who were poor.

The share of God was delegated to the prophet who had full authority to spend it as he deemed fit.

Prophet spent this Fay to cover his own expenses and those of his relatives. Expenses for orphans, needy, and distressed travelers were also met from the same funds. The remaining funds were distributed by the prophet in the following manner.

His first priority were those Muhajirin who were in abject poverty in Medina. Secondly, those Ansar of Medina who were poor, and thirdly, those tribesmen outside Medina who were facing a hard life of poverty.

How did the prophet spend this Fay on his relatives, deservers some explanation:The land and orchards abandoned by Banu Nadyr of Medina were used by prophet to

provide financial support to his wives. His daughter FatimaA did not get any share out of the Fay of Banu Nadyr. But a little later when the orchards of Fidak (in the region of Khyber) came under Fay, prophet gave them to FatimaA. This will be discussed later.

The charge of managing of Fay share of prophet’s wives was entrusted to prophet’s close companion BilalR, who after selling the produce in the market and deducting the expenses, distributed the balance amount equally among prophet’s wives.

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When Khyber was conquered a little later, prophet’s wives were given additional share fromits lands. During the times of Umer FarooqR’s caliphate, the surviving wives of the prophet, AeyshaR and others, took possession of the land instead of taking proceeds from its production

Tareekh-e-Tabari-1Page: 362

Tafseer-e-Namoona-23Page: 359

Al-QuranSurah Rome-30Verse: 38

Ibn-al-HadidSharahNahaj-ul-Balagha16Page: 209Dur-al-Mansoor-3Page: 177Kanaz-ul-Amaal-2Page: 158

Tafheem-ul-QuranPages: 391-392

After the conquest of Khyber only a town named Fidk was left with the Jews, who were peace-loving people. They requested the prophet for peace on the condition that they will share 50% of the production with the prophetif they were allowed to plough the land, as they were good farmers. The prophet accepted the condition, thus the whole area of Khyber became the property of the Muslims.Thus the Fidk in the category of Fay belonged to prophet, as no fighting had taken place there. Abu Saeed KhidriR says:“The Messenger of Allah gave his personal property of Fidk to his daughterFatimaA. Ibne AbbasR narrated that prophet did so according to the 38th verse of Surah Rome:So, give their share to the relatives, the needy and the wayfarers.This is the best for those who seek the way that leads to God, and they will be successful.

The prophet summoned FatimaR and said:“O Fatima! Fidk is your property”.This property was “Fay” and was the share of Allah and His Messenger, which the messenger gave to FatimaA. The other income, prophet used to spend for weapons and horses and animals, which were distributed among the needy soldiers.After the death of the prophet, all the above assets were transferred to Baitul-Maal.Atta Bin Said says that the Ummyad Caliph Umer Bin Abdul Aziz (99-101 Hijri) during his reign, used to send the share of prophet and his relatives toBanu Hashim. As to the rest three shares, orphans, poor and travelers, they were also distributed upto the times of the four Caliph who were called “Khulfaey-Rashdyn” in Islamic history (Abu BakrR, Umer FarooqR, UsmanR

and AliA). However after them, the rules were changed during the reign of Banu Ummya and Banu Abbas. Though Bait-ul-Maal still existed but Zakaat, Fay, spoils of war, all were mixed up in such a manner that to find out what was spent under which heading became impossible. Financial matters were handled in such a manner that the poor and needy suffered the most, and nothing reached them.

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Ban on Interest:

It is the founding principle of Islamic economy that it should be interest free, because it results in the accumulation of riches in the hands of a few which is not permitted in Islam.


When and how did the “Interest” creep into Arabia, cannot be said with certainty, but history tells us that from 1st century AD to 7th century AD right from Syria to Palestine and Arabia where the Jewish tribes lived, their fore-most business was interest.

They had entangled the Arabs of their neighboring areas into the traps of interest, especially the tribal chiefs and rich Arab families. They lent them money on interest, left it to be compounded so that after some time the repayment became difficult and then impossible.

Seerat-un-Nabi-2Pages: 93-94

When the prophet came to Medina he saw this business of the Jews flourishing in various forms. First the prophet declared buying of silver and gold on credit as interest. Then he forbade interest which when compounded became an unpayable load forever, a real curse.

God commanded:Al-QuranSurah Al-e-Imran-3Verse: 130

O you who believe, do not practice usury, charging doubled and redoubled interest. Safeguard yourselves with full awareness of God’s laws, that haplyyou may be successful.

The next step prophet took was the forbidding of exchange of goods of same kind but with differences of qualities.

In 7th Hijri after the conquest of Khyber when some the Muslims started business with Jews,then the prophet declared:

“Changing the rate of exchange of Ashrafi (Gold Coin) in business is also interest”.

In 8th Hijri the complete and final law and rules about interest were revealed:

Al-QuranSurah Baqarah-2Verses: 274 to 276

Those who swallow down usury would not be able to rise (on Resurrection day) but like a man possessed of the devil and demented. This is because they say: “Trading is like usury”.But God has decreed trading lawful and has forbidden usury. Those who desist (from dealing in interest) after receiving the warning from their Lord,they will keep (what they have taken of interest) already, and the matter will rest with God. But those who return to (indulging in interest) again, they are the inmates of fire.

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God takes away (gains) from usury, but adds (profit) to charity, and God does not love any ungrateful wrong-doer.

After the revelation of these verses, the prophet addressed a large gathering at the Mosque and announced:

“From today all business based on interest is forbidden. Send this message to all tribes in the surroundings of Medina, that if they would not stop the business of interest, then we will be at war with them”.

Although, prior to prophet’s last sermon on 10th Zil-Hajj, all interest based businesses were prohibited; still the prophet deemed it right to declare and re-emphasise:

“To-day all interests of the ignorance era are declared null and void. First of all I cancel the interest of my family, that of Abbas Ibne Abdul Muttalib”.

Abdullah Ibne AbbasA narrates that the decree of interest was the last part of the Divine Chain of Commands.

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