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Q1: Divide Makki period according to phases and intensity of difficulties. The period of Prophet Mohammad’s (PBUH) life before the migration (Hijrat) from Mecca to Madinah is called the Makki Period. 1. Childhood: Prophet Mohammad (PBUH), son of Hazrat Abdullah was born in the 6th century. He was born in 570 in Mecca. His father died before his birth. At the age of six, his mother Hazrat Amna passed away and later his

grandfather. Then his uncle looked after him. It proves that his believes were not molded by a single person. 2. Youth & Marriage: As a young boy, He labored as a shepherd. This become significant, as He cited tons later, “All the prophets of God had been shepherds.” He commenced buying and selling in his children and earned top notch appreciate and the titles of “Truthful One” and “Honest”. He become broadly valued for his integrity and sincerity. So, Hazrat Khadija (RA) heard approximately his reputation as Sadiq and Ameen and requested him to exchange for her. Due to his honesty, she made a massive profit. She become very stimulated with the aid of using Him and proposed Him thru a relative. At that time, she become forty and the Prophet Mohammad (PBUH) become 25 years old. Hazrat Khadija (RA) become very rich and contributed her all wealth and aid to the increase and strengthening of Islam. 3. Prophethood: During 610, when he was 40, one night, Allah (SWT) sent an angel Gabriel with divine revelation that was “Iqra” (Read). He started working to establish righteousness and piety. His efforts were to remove social evils, to cease the inhabitant of Mecca from their worship of idols and to affirm the Oneness of Allah (SWT). He warned them about the Day of Judgement, accountability of their wrong deeds and the charm of paradise for the pious. 4. Difficulties and hard ships: The Makkans were not prepared to acknowledge these changes on the grounds that by doing this there financial and political status was in danger. Not many of them among non-adherents were persuaded in their heart for example Abu Jahal, yet they wouldn't acknowledge the heavenly light for the purpose of a common undertaking. They got unforgiving and barbaric to the Prophet Mohammad (PBUH) and His adherents. The new Muslims were regularly exposed to manhandle and abuse. Hazrat Sumayyah bint Khabbab (RA) and her significant other Hazrat Yasir Ben Amir (RA) were tormented so much that Hazrat Sumayyah (RA) lost her life. She was the principal saint for Islam. Hazrat Bilal (RA) and Hazrat Khabbab ibn al-Aratt (RA) were tormented for a similar explanation. Abu Lahab's significant other Umme Jamil would routinely dump foulness outside the entryway of the Prophet Mohammad (PBUH's) home. At the point when Islam started to spread the Makkans asked Abu Talib, the uncle, and defender of the Prophet Mohammad (PBUH), to hand him over to them for execution yet he relentlessly won't.

5. Journey of Ta’if: At first, the Prophet Mohammad (PBUH) restricted his proclaiming to locals of Mecca where he could discover just 170 individuals during the initial ten years after the announcement of his Prophethood. During 619 when his Uncle Abu Talib ibn 'Abd al-Muttalib and his caring spouse Hazrat Khadija (RA) kicked the bucket, (it is classified "Year of Sorrow"), Prophet Mohammad (PBUH) understood that there was no expectation left for the Makkans to acknowledge his religion, he visited the sister city of Ta'if, for the proclaiming of Islam. He could communicate his perspectives in the first place, yet quickly the individuals of Ta'if dismissed him and his proclaiming. They requested their youngsters and youthful ones to toss shakes and stones at Prophet Mohammad (PBUH) and Hazrat Zayd ibn Harithah (RA) (his ally) to make them leave the city and never return. Tossing rocks and stones caused them to drain. Both were injured and seeping as they left Ta'if behind them. Prophet Mohammad (PBUH) drained so bountifully from the stoning that his feet got coagulated to his shoes. 6. She’eb Abi Talib: The Quraish held a gathering and chose to untouchable the Banu Hashim and Banu al-Muttalib by setting them under a complete social blacklist. Different groups from the Quraish would not wed their girls, execute business with them, keep organization with them, nor would they acknowledge any harmony suggestions from these two factions until they gave over the Prophet Mohammad (PBUH). Banu Hashim and Banu al-Muttalib had to leave Mecca and live in She'eb Abi Talib in a hopeless condition. They remained there for around three years until a gathering of liberal individuals headed by Hisham ibn 'Amr reached a few men of the Quraish to drop the blacklist. 7. Migration to Yathrib: Prophet Mohammad (PBUH) and His little gathering of supporters languished oppression over 13 a long time in Mecca. Ultimately, in 622 they had to leave Mecca and move to Yathrib (Medinah), a city whose individuals excitedly invited them.

Q2: How does zakat purify your wealth by giving a sum of money out of your pocket? Definition: Zakat is an Islamic account term alluding to the commitment that an individual needs to give a specific extent of abundance every year to worthy missions. Zakat is a compulsory cycle for Muslims and is viewed as a type of love. Parting with cash to the poor is said to refine yearly income that are well beyond what is needed to give the fundamental requirements of an individual or family.

Zakat refines the spirit of the benefactor since it eliminates insatiability and selfcenteredness from one's heart. Giving from one's gained abundance requires strength, in this way, the act of providing for the poor fortifies the benefactor's uprightness of the character and assists with creating compassion toward poor people and penniless. Almsgiving purge them from the terrible characteristics, cleanses them from mammunism and parsimony, and develops the plant of magnanimity, liberality and mindfulness to individuals' privileges in them.

Also, by the satisfaction of this perfect decree, you may clear out the imputies and mischieves which appear inside the general public due to destitution, class division, and the hardship of certain gatherings in that. Hence, you may clean the location of the general public from these indecencies. “Take alms out of their possessions to cleanse them and purify them thereby, and pray for them, surely your prayers are a comfort for them, and Allah is All-Hearing, All-Knowing.” This holy verse points to one of the important Islamic ordinances, viz. alms. As a general rule, it tells the Prophet (S) to take alms tax from their properties. Q3: Write a short note on the Decline of Abbasids? In 750 CE, the Umayyads were totally cleared out by the Abbasids. The Muslim realm extension was picking up strength. Abbasids need to handle the inside clashes. The time frame between 786 CE to 861 CE was known as the brilliant time of the Abbasids. The realm arrived at incredible social statures. In the time 813 CE to 833 CE, Mamoon was in force, he put down numerous uprisings and had battled battles with the Byzantine realm. Abbasids constructed a brought together state with Baghdad as Capital. The total force was at the

Focus of the state. The organization was under wazirs. There was an imperial killer. The income as expenses and accolade was gathered. The Abbasids were less incredible at a distance and solid at the middle and they were not as advanced as the Umayyads were. The Abbasids caliphs put themselves over the Islamic law. They stayed distant from individuals and rather they were more engaged with their

wanton way of life. There are brilliant accomplishments worth referencing as far as Science, Mathematics, Medicine, and Design and so on. Decline: Because of the imperial and luxurious way of life, Abbasid confronted their defeat. Their wanton way of life and considering them above Islamic law made them powerless. At the point when Mongols assaulted them, there was nobody who might go to perform Hajj. Individuals were occupied in their extravagant way of life. Individuals who don't gain from history, history makes them exercises for the others. Abbasids left the Quran and Sunnah and they vanished totally in the set of experiences. The very cycles that prompted the ascent of the early Islamic domain, its elites, and its social structures brought about its breakdown and change. The decay of the ʿAbbasid Empire started even amidst combination. While the system was reinforcing its military and managerial organizations and empowering a thriving economy and culture, different powers were gotten under way that would in the end unwind the ʿAbbasid Empire.

As right on time as Harun al-Rashid's rule (786–809), the issues of progression had gotten basic. Harun handed down the caliphate to his senior child, al-Amin, and the governorship of Khurasan and the option to succeed his sibling to his more youthful child, al-Ma ʾmun. The freedom of Khurasan under al-Ma ʾmun was most likely set up by Harun to fulfill the requests of the eastern Iranian warlords. With the passing of Harun, al-Amin endeavored to dislodge his sibling for his own child. Common war came about. Al-Amin was supported by the Baghdadi populace (the abna ʾ). These powers may have incorporated the relatives of the first ʿAbbasid powers from Khurasan yet in all probability were powers mobilized for the common battle based on regal support and not on any withstanding ethnic or chronicled faithfulness. Al-Ma ʾmun went to Arab powers in Khurasan and to the autonomous Khurasanian warlords. In a severe common war, al-Ma ʾmun vanquished his sibling and in 813 expected the caliphate. With Ma ʾmun's victory of Baghdad, the domain was overwhelmed by Khurasanians. Q4: Explain some important miracles which took place during migration of Prophet Muhammad PBUH. Relate themes of the Makki period with conditions of Muslims in Sub-continent before the independence 1947. Thawr cavern is situated in the last piece of Makkah. Jabal Thawr is known for the celebrated wonders that had occurred during Muhammad (PBUH's) Hijrah.

Individuals of Arabia experienced plotted extraordinary difficulty in the way of Muhammad (PBUH) during his eight years of Prophethood. Around then, Quraish of Makkah was the greatest foe of Muhammad (PBUH). 622AD was the principal year of Hijrah, Hijrah implies movement. At the point when Muhammad (PBUH) requested all the Muslims to relocate starting with one city then onto the next. These were the three marvels that had occurred on the Mount Thawr, otherwise called Jabal Thawr; 1. Quraish Master Minded a Murder Plan of Muhammad (PBUH) As the movement to Makkah starts, Quraish plotted a homicide snare for Muhammad (PBUH). While Muhammad (PBUH) was snoozing on his bed, through Allah's direction he was gotten away effectively and left little Ali Ibn Abi Talib (RA) behind. At that point he went to the Cave of Thawr. The most steadfast companion of Muhammad (PBUH) was Abu Bakar (RA), he left him in Makkah. Quraish sent the assassins to execute Muhammad (PBUH) and Abu Bakr (RA). By one way or another, Muhammad (PBUH) and Abu Bakar (RA) became more acquainted with about this and chose to remain in the cavern. 2. Muhammad (PBUH) Encountering A Snake in Cave of Thawr! Prior to going into the cavern, Abu Bakar (RA) cleaned the cavern before Muhammad (PBUH) goes into it. There were a ton of Snake pits which was attempted to cover by a garment by Abu Bakr (RA). There was just one snake pit which was left open erroneously. Muhammad (PBUH) was drained to the point that he chose to rest in Abu Bakr (RA's) lap. The Snake put which was left open was later covered by Abu Bakr (RA) with his foot. The snake pit which Abu Bakr (RA) was covered with his foot was nibbled by Snake. He didn't remove his foot from that snake pit as he knew Muhammad (PBUH) was dozing, the agony brought about by the snake nibble was solid to such an extent that the tears have begun emerging from his eyes and when tears dropped on the cheek of Muhammad (PBUH) he woke up. After realizing the snake has nibbled him, Muhammad (PBUH) scoured his spit on where the snake had chomped Abu Bakr (RA), at that point Abu Bakr (RA) began feeling loose and torment had disappeared inside couple of mins! Also, Muhammad (PBUH) and Abu Bakr (RA) later remained in the Cave for 3 days and 3 evenings. 3. Spider and pigeon helped hazzarat Muhammad: At a certain point, Quraish hit men nearly entered the cavern, yet a wonder occurred! Snake and Pigeon gave the cavern a look which appears as though no one goes into this cavern, yet Muhammad (PBUH) and Abu Bakr (RA) was resting into that cavern! Bug sew it's the web as Pigeons laid the eggs and gave this spot a look as

though no human has ever entered in this cave!Later, Muhammad (PBUH) and Abu Bakr (RA) effectively advanced towards Madinah. 4. Milking the goat of umme m’bad: HE arrived at the spot called Qadeed where there was the home of Umm-e-Ma'bad 'Aatikah Bint-e-Khalid Khuza'iyyah. She was an old woman. In the yard of her home, she would sit in a camp where she would serve explorers with food and water. The Greatest and Noblest Nabi needed to purchase food from her yet she didn't have anything. He saw that there was a feeble goat at a side of her home. He asked her, 'Does it produce milk?' Umm-e-Ma'bad answered in the negative. He stated, 'Should I milk it, in the event that you permit me?' She permitted and he contacted its udder recounting .In a moment, the udder was brimming with milk thus much milk was taken from the goat that all drank it and all pots of Umm-eMa'bad were brimming with milk. Seeing this Mu'jizah [i.e. miracle], Umm-eMa'bad and her better half grasped Islam. It is portrayed that this goat of Umm-eMa'bad stayed alive till 18 AH and kept on delivering milk. During the caliphate of Sayyiduna 'Umar, a serious dry spell known as happened in which there was no milk in the udders of any creature. Indeed, even around then, this goat kept on creating milk each day and night.

Connection among Islam and the state stays a focal and uncertain inquiry. Among the central inquiries are whether uncovered consecrated content, for this situation the Qur'an, should be the selective or chief wellspring of political authenticity, and whether government ought to authorize a specific strict precept. Islamist developments have been reinforced universally (as late races in various nations of the Arab world have appeared), and however their philosophical positions fluctuate enormously and are dependent upon neighborhood conditions, they all demand the supremacy of the Shari'a, despite the fact that they may decipher it in endlessly various manners. Backing for the ideal of an Islamic state today should be arranged against the wide disappointment of the common post-pilgrim Muslim-lion's share state. Now and again, Muslim political personality today is shaped contrary to and dismissal of "the West." Thus Western help for secularism and liberal vote based system, while it seeks after international strategies that are seen as unfriendly to Muslim interests, induces a receptive oppositional Muslim political character. The

results of this character development loan backing to the theoretical thought of an "Islamic state" as an option in contrast to Western models. According to Iqbal, Islam was not a church. It was a state conceived as a contractual organism "way before Rousseau" had thought of something like that, and animated by an ethical ideal that saw man not as a creature rooted in earth, defined by this or that portion of land, but as a spiritual being understood in terms of social mechanism, and having rights and duties as a living factor in that mechanism: "The Hindus, though ahead of Muslims in almost all respects, had not yet been able to achieve the kind of homogeneity which was necessary for a nation, and which Islam had given to the Muslims as a free gift." On the other hand, Iqbal was against nationalism based on territory, alerting Muslim leaders and politicians not to allow themselves to be carried away by the "subtle but fallacious argument that Turkey and Persia and other Muslim countries were progressing on national, i.e. territorial, lines, because the Muslims of India were differently situated": the countries of Islam outside India were homogenous and the minorities there belonged, in the language of the Qur'an, to the "people of the Book", i.e., they were protected. In India, with the caste system, there were social barriers between Hindus among themselves and between Hindus and Muslims. Regardless of all, Muslims in India are thriving and they are doing great in numerous different backgrounds. Contrast with the past their proportion in scholarly establishments are better. The proportion of taught Muslim ladies is additionally better and there could be a pleasant future for them in the nation. In spite of the fact that still there isn't a lot of Muslims in government occupations yet because of the private area, they are getting space to release their latent capacity. Yet, for a superior India and better eventual fate of the biggest minority on the planet's biggest majority rules system, they need more alternatives and opportunity and that will be likewise useful for the improvement of the country. As during the makki period whenever the Muslims preaches the Islam and message of oneness of Allah, non-muslims became the enemies, and treated them badly. There have been a few examples of strict brutality against Muslims since the Partition of India in 1947, oftentimes as rough assaults on Muslims by Hindu patriot hordes that structure an example of irregular partisan viciousness between the Hindu and Muslim people group. More than 10,000 individuals have been slaughtered in Hindu-Muslim public brutality since 1950. Muslims were not allowed to pray, they were killed by the noMuslims. And were treated badly, they were not allowed to live according to the

Islam and Sunnah. As, when the holy prophet preaches the Islam, non-muslims become the enemy of prophet and his companions...