Khilafat o Malukiyat (English: Caliphate and Kingship) is a book written by Abul Ala Maududi in October 1966. Maududi authored this book as a refutation of another work titled “The Caliphate of Mu’awiyah and Yazid” by Pakistani scholar Mahmood Ahmad Abbasi. In Khilafat o Malukiyat, Maududi discusses the stages of transformation from Khilafat (caliphate) to monarchy. The book was later translated into English and published under the title “Islam’s Political Order: The Model, Deviations, and Muslim Response”, with the English translation done by Tarik Jan.

Hazrat Bilal ibn Rabah (RA), one of the Sahabah (companions) of the Islamic prophet Muhammad, was born in Mecca. His master was Umayyah ibn Khalaf, who was the head of the Banu Jumah Tribe. Bilal (RA) was kept as a slave, and his master was a virulent enemy of Islam. Despite severe torture, Bilal (RA) remained steadfast in his faith and became one of the first nine blessed individuals to convert to Islam. His unwavering commitment to the new faith earned him a special place in Islamic history.

The Sahabi who devotedly served the Holy Prophet (SAW) for 10 years was Hazrat Anas Bin Malik (RA). Anas ibn Malik, also known as Abu Hamza al-Khazraji al-Ansari, was born in Medina ten years before the Hijra. His family belonged to the Najjar clan of the Khazraj tribe, one of the two leading tribes of Medina.

Anas b. Malik had the honor of being in close proximity to the Prophet (SAW), observing and meticulously recording details of the Prophet’s daily life and way of living. Due to his extended service, he became a prolific narrator of hadith, transmitting approximately 2,286 ahadith (including repetitions). His narrations rank him third among the companions known as “the Increasers” (mukthirun) for their extensive reports from the Prophet (SAW).

Anas learned and transmitted hadith not only directly from the Prophet (SAW) but also from other notable companions, including Abu Bakr, 'Umar, 'Uthman, Fatima, Mu’adh b. Jabal, and more. His dedication to preserving the teachings of Islam through hadith transmission left an indelible mark on Islamic scholarship.

Anas b. Malik’s mother, Umm Sulaim, entrusted him to the Prophet (SAW) when he was ten years old. She approached the Prophet (SAW) with humility, saying, “O Messenger of Allah, I am a poor woman. I have nothing to offer that could be of help to you. This is my son; I am leaving him to you so that he can help and serve you. Please accept him.” The Prophet (SAW) graciously accepted her request, and Anas became an integral part of the Prophet’s household and service.

Anas b. Malik’s unwavering commitment and firsthand accounts provide valuable insights into the life and character of the Prophet (SAW). His legacy continues to inspire generations of Muslims.

In the Holy Quran, the concept of Haq Mehr (also known as dower or bridal gift) is mentioned in Surah Al-Nisa (Chapter 4), verse 4. Let me provide you with the relevant verse:

“And give the women (on marriage) their dower (mehr) as a free gift; but if they of their own good pleasure remit any part of it to you, take it and enjoy it with right good cheer.” ¹

Haq Mehr is the right of the wife, and it is given by the husband during the marriage ceremony. It is an obligatory provision, emphasizing the financial security and honor of the wife. The term “faridah” is used in the Quran to describe this obligation 

In the Battle of Hunayn, the Muslims faced formidable opponents. Let’s delve into the details:

• Belligerents:
  • Muslims: Led by Prophet Muhammad (PBUH), the Muslim army consisted of 12,000 armed soldiers.
  • Opposing Forces:
    • Quraysh: The Meccan tribe.
    • Qays: A tribal group.
    • Thaqif: Residing in Ta’if, a town southeast of Mecca.
    • Hawazin: Long-standing enemies of the Meccans, located northeast of Mecca.
• Background:
  • The Hawazin and Thaqif tribes had engaged in several wars, often concerning trade routes between Ta’if and Mecca.
  • They perceived Muhammad as a powerful Quraishi leader who had come to lead his people.
  • Some tribes favored fighting against the Muslims, and they gathered their forces.
• The Battle:
  • The battle took place in the Hunayn valley, along the route from Mecca to Taif.
  • Initially, the Muslims faced challenges due to their opponents’ numerical advantage.
  • However, the battle ultimately ended in a decisive victory for the Muslims.
  • It is one of the few battles mentioned by name in the Qur’an, specifically in Surat at-Tawbah.

In summary, the Battle of Hunayn stands as a testament to the Muslims’ resilience and strategic prowess.

In the Islamic tradition, the Hijri year (also known as the Islamic lunar calendar) begins with the Hijrah, which refers to the migration of Prophet Muhammad and his followers from Mecca to Yathrib (now Medina) in 622 CE. This migration marked a significant event in the establishment of the first Muslim community (ummah). The Hijri year is denoted by the abbreviation AH (Latin: Anno Hegirae, meaning “in the year of the Hijra”). It runs parallel to the Christian/Common Era (AD/CE) and Jewish eras (AM). The Hijri calendar consists of twelve lunar months, resulting in a year of either 354 or 355 days. The New Year’s Day in the Hijri calendar corresponds to the first day of the month of Muharram, which aligns with the Julian calendar date of July 16, 622 CE. The establishment of the Hijri calendar occurred during the reign of Caliph Umar ibn al-Khattab, who chose the Hijrah as the epoch for the new Muslim calendar. This calendar replaced the earlier practice of named years and continues the ordering of months established by Prophet Muhammad. The first year of the Hijra (622-23 CE) was named the “Permission to Travel” in this calendar. May this information deepen your understanding of the Islamic calendar and its historical significance.

In Islamic tradition, during times of drought or shortage of rains, a special prayer called Salatul Istisqa is offered to seek rain from Allah. Here are details about this prayer:

1. Salatul Istisqa (Prayer for Rain):
   • Purpose: To seek rain from Allah during times of drought.
   • Method:
     • The imam leads the congregation in two rak’at (units of prayer) at any time except those times when it is undesirable to pray.
     • In the first rak’ah, the imam recites Surah Al-A’la after Al-Fatihah.
     • In the second rak’ah, he recites Surah Al-Ghashiyah after Al-Fatihah.
     • The imam may deliver a khutbah (sermon) before or after the prayer.
     • After the khutbah, the people present should turn their outer garments around, each placing its left side on the right and its right side on the left.
     • They face the qiblah (direction of prayer), supplicate to Allah, and raise their hands while doing so.
   • Historical Example:
     • Prophet Muhammad (peace be upon him) performed Salatul Istisqa’ by praying two rak’at aloud.
     • He then turned his back to the people, inverted his cloak, and kept his hands raised.
     • Allah responded by sending rain, and the drought ended.
   • Supplication (a common prayer during Salatul Istisqa):
     

     “O Allah! Bless us with abundant and pleasant rainwater that will deliver us [from this calamity], immediately rather than delayed; one that fills the entire horizon and pounds hard on the earth, completely covering our lands, lasting as long as needed.” ¹²

Remember that this prayer is a means of seeking Allah’s mercy and provision during challenging times. 🙏🌧️

Hajj-e-Akbar refers to the Hajj pilgrimage performed when the Day of Arafah (the 9th of Dhul-Hijjah) coincides with a Friday—Islam’s most significant day of the week. The Hajj is an annual journey to Mecca that every Muslim must undertake at least once in their lifetime, provided they have the financial means and necessary supplies for the trip.

The term “Akbar” (meaning “greater”) is used to distinguish this Hajj from the Umrah, which is considered a minor Hajj. However, it’s essential to note that every Hajj is inherently Hajj-e-Akbar, regardless of whether it occurs on a Friday or any other day.

Hajj-e-Akbar stands as a beacon of heightened spiritual awareness, fostering a renewed commitment to Islamic teachings. It calls upon every Muslim to look inward, refine their intent, and strive for a life that embodies the profound spiritual essence of the pilgrimage.

The Ghazwa (battle) in which the Muslims camped on a high mound was Ghazwa-e-Uhad. During this significant battle, the Muslims faced challenges and strategic decisions that shaped the course of Islamic history.

Here are some key points about the Battle of Uhud:

1. Context: The Battle of Uhud took place in the third year after the migration to Madinah. It followed the earlier Battle of Badr, where the Muslims achieved a remarkable victory.
2. Opposing Forces: The Muslim army, led by Prophet Muhammad (PBUH), faced the Quraish (the Meccan tribe) forces. The Quraish sought revenge for their defeat at Badr.
3. Strategic Positioning: The Muslims chose to camp on a high mound, hoping to gain a defensive advantage. However, during the battle, some archers left their positions, allowing the Quraish cavalry to attack from behind.
4. Initial Success: Initially, the Muslims had the upper hand, but the situation changed when the archers abandoned their posts. The Quraish exploited this opening and attacked the Muslim rear.
5. Losses and Lessons: Despite the setback, the Muslims fought valiantly. However, they suffered casualties, including the loss of Hamza ibn Abdul-Muttalib, the beloved uncle of the Prophet (PBUH). The battle taught important lessons about discipline and following orders.
6. Divine Intervention: The Prophet (PBUH) himself was injured during the battle. Yet, he remained steadfast, and divine intervention played a role in preventing further losses.
7. Spiritual Significance: The Battle of Uhud serves as a reminder of the importance of unity, discipline, and trust in Allah’s plan. It also highlights the sacrifices made by early Muslims for the sake of Islam.

In summary, Ghazwa-e-Uhad stands as a pivotal moment in Islamic history, emphasizing both military strategy and spiritual resilience.

Preferring one qiyas over another is known as Istihsan. Istihsan is a concept in Islamic jurisprudence (Usul al-Fiqh) that allows jurists to prioritize one analogy (qiyas) over another based-on considerations of equity, public interest, or avoiding hardship. Let’s delve into the details:

1. Qiyas (Analogical Deduction):
   • Qiyas involves extending a legal ruling from an original case (asl) to a new case because both cases share the same effective cause (illah). The original case is governed by a specific text (Quran or Sunnah), and qiyas aims to apply the same ruling to the new case.
   • It is used when a solution cannot be found directly in existing texts (nusus) or consensus (ijma’).
   • The commonality of the effective cause justifies applying qiyas to the new case.
2. Istihsan (Juristic Preference):
   • Istihsan means “to deem something better” or “to prefer.”
   • When faced with conflicting qiyas, jurists may choose to prefer one over the other based on considerations such as:
     • Equity (Adl): Istihsan allows for a fair and just outcome even if it diverges from strict analogy.
     • Public Interest (Maslahah): If applying a particular qiyas would harm public welfare, jurists may prefer an alternative.
     • Avoidance of Hardship (Rukhsah): Istihsan permits leniency to prevent undue hardship.
   • Istihsan is not universally accepted by all schools of thought but is recognized in some.

In summary, Istihsan provides flexibility in legal reasoning by allowing jurists to prioritize certain analogies over others when the circumstances warrant it.

The foster sister of Hazrat Muhammad (PBUH) was Shima binte Haris. She was one of the daughters of his foster-parents, Haris and Halima. Additionally, the Prophet (PBUH) had another foster sister named Aneesa binte Haris. It’s worth noting that he also had a foster brother named Abdullah.