1.2Free
Your guide: Miss RabiaReads every story twice: once for fun, once for the paper.
Pause and reflect: who in your own community is most easily left without care, and what would justice ask of you towards them?
Read paragraphs 6–13 in your book first (pp. 3–5). Here is what they say, in the book's order.
Orphans were very helpless before Islam. Hazrat Muhammad ﷺ said that those who care for orphans will be close to him in Paradise. He ﷺ encouraged people to treat orphans with love, respect and kindness.
The Qur'an tells people again and again to be kind and fair to orphans:
They give food, however great be their need for it, with pleasure to the destitute, and to the orphan, and to the captive. (Qur'an 76:8)
Paragraph 7: he ﷺ established strong ethical and legal frameworks for protecting orphans. a. Guardianship with accountability: guardians were accountable for the orphans' treatment and wealth.
(Care for and) test the orphans well until they reach the age of marriage. Then, if you find them to be mature of mind,
hand over to them their property; and do not consume it by wasteful spending,
nor do so in haste fearing that they will come of age (and so take it over).
If the guardian is rich (enough to support himself and his family), let him abstain (from his ward's property); but if he is poor,
let him consume thereof in a just and reasonable manner. When you hand (their property) over to them, let there be witnesses on their behalf.
God [Allah (سُبْحَانَهُ وَتَعَالَىٰ)] suffices as One Who reckons and settles the accounts (of His servants). (Qur'an 4:6)
b. Prohibition of exploitation: misusing or grabbing an orphan's property was declared a major sin. The Qur'an warns:
Surely those who consume the property of orphans wrongfully, certainly they consume a fire in their bellies;
and soon they will be roasting in a Blaze (the like of which you have never seen and the degree of whose intensity none knows
except God [Allah (سُبْحَانَهُ وَتَعَالَىٰ)]. (Qur'an 4:10)
c. Encouragement of care: he ﷺ stated,
“I and the one who looks after an orphan will be together in Paradise like this,”
and held up two fingers to illustrate closeness (Sahih al-Bukhari).
Paragraph 8: through his ﷺ reforms, orphans were protected legally and their status was elevated. Taking care of them is now recognized as a noble and rewarding act.
Slavery was a deeply entrenched institution in Arabia and across the world. The Rasoolullah ﷺ initiated reforms that gradually undermined its foundation.
Rather than an abrupt abolition, which could have caused severe economic and social upheaval, Islam introduced measures that promoted emancipation, human dignity and equality:
a. Encouragement of freeing slaves: freeing slaves was a highly virtuous act and an expiation for various sins. The Qur'an explains:
It is the freeing of a bondsman (a slave or a captive); or feeding, on a day of privation, an orphan near of kin,
or a poor wretch in misery; And being, besides,
of those who believe and exhort one another to patience and exhort one another to pity and compassion.
Those are they who are the people of happiness and prosperity (who will be given their Records in their right hands on Judgment Day).
(Qur'an 90:13-18)
The Rasoolullah ﷺ freed many of his own slaves and encouraged others to do the same.
b. Equality and humane treatment: he ﷺ instructed Muslims to treat their slaves like brothers:
“Your slaves are your brothers. Feed them with what you eat and clothe them as you clothe yourselves...” (Sahih Muslim)
c. Legal rights and protections: their mistreatment was prohibited, and they had the right to earn their freedom through a contract (mukataba).
d. Integration and leadership: Hazrat Bilal ibn Rabah (رضی اللہ تعالیٰ عنہ), a former slave, became the Rasoolullah's ﷺ muazzin and a prominent sahabi. His (رضی اللہ تعالیٰ عنہ) life symbolizes Islam's commitment to racial and social equality.
The reforms were part of a broader vision for a just and compassionate society. His ﷺ emphasis on Tauheed [belief in the Oneness of Allah (سُبْحَانَهُ وَتَعَالَىٰ)] was inseparable from a belief in human brotherhood.
By raising the status of women, protecting orphans and granting dignity to slaves, he ﷺ laid the foundation for a civilization that valued human rights and moral responsibility.
His ﷺ Last Sermon during the Farewell Pilgrimage is a timeless charter of equality and justice. He ﷺ proclaimed:
All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab;
a white has no superiority over a black, nor does a black have superiority over a white—except by piety and good action.
Paragraph 13: in an age where fairness was lacking, he ﷺ brought a vision rooted in justice, mercy and equality. His ﷺ reforms were progressive for his ﷺ time and remain relevant today.
His ﷺ message encouraged people to live with honesty, care for others and follow the path of righteousness. Today his ﷺ reforms continue to inspire millions to build a just and peaceful society.
Hazrat Muhammad (ﷺ) championed the rights of the most vulnerable people, “women, orphans, and slaves”,
by challenging deeply rooted injustices and introducing laws based on justice and compassion. His (ﷺ) teachings promoted equality, dignity, and protection for all individuals,
regardless of gender, status, or social class.
Step 1 / 7
Pause and reflect: who in your own community is most easily left without care, and what would justice ask of you towards them?
Read paragraphs 6–13 in your book first (pp. 3–5). Here is what they say, in the book's order.
Orphans were very helpless before Islam. Hazrat Muhammad ﷺ said that those who care for orphans will be close to him in Paradise. He ﷺ encouraged people to treat orphans with love, respect and kindness.
The Qur'an tells people again and again to be kind and fair to orphans:
They give food, however great be their need for it, with pleasure to the destitute, and to the orphan, and to the captive. (Qur'an 76:8)
Paragraph 7: he ﷺ established strong ethical and legal frameworks for protecting orphans. a. Guardianship with accountability: guardians were accountable for the orphans' treatment and wealth.
(Care for and) test the orphans well until they reach the age of marriage. Then, if you find them to be mature of mind,
hand over to them their property; and do not consume it by wasteful spending,
nor do so in haste fearing that they will come of age (and so take it over).
If the guardian is rich (enough to support himself and his family), let him abstain (from his ward's property); but if he is poor,
let him consume thereof in a just and reasonable manner. When you hand (their property) over to them, let there be witnesses on their behalf.
God [Allah (سُبْحَانَهُ وَتَعَالَىٰ)] suffices as One Who reckons and settles the accounts (of His servants). (Qur'an 4:6)
b. Prohibition of exploitation: misusing or grabbing an orphan's property was declared a major sin. The Qur'an warns:
Surely those who consume the property of orphans wrongfully, certainly they consume a fire in their bellies;
and soon they will be roasting in a Blaze (the like of which you have never seen and the degree of whose intensity none knows
except God [Allah (سُبْحَانَهُ وَتَعَالَىٰ)]. (Qur'an 4:10)
c. Encouragement of care: he ﷺ stated,
“I and the one who looks after an orphan will be together in Paradise like this,”
and held up two fingers to illustrate closeness (Sahih al-Bukhari).
Paragraph 8: through his ﷺ reforms, orphans were protected legally and their status was elevated. Taking care of them is now recognized as a noble and rewarding act.
Slavery was a deeply entrenched institution in Arabia and across the world. The Rasoolullah ﷺ initiated reforms that gradually undermined its foundation.
Rather than an abrupt abolition, which could have caused severe economic and social upheaval, Islam introduced measures that promoted emancipation, human dignity and equality:
a. Encouragement of freeing slaves: freeing slaves was a highly virtuous act and an expiation for various sins. The Qur'an explains:
It is the freeing of a bondsman (a slave or a captive); or feeding, on a day of privation, an orphan near of kin,
or a poor wretch in misery; And being, besides,
of those who believe and exhort one another to patience and exhort one another to pity and compassion.
Those are they who are the people of happiness and prosperity (who will be given their Records in their right hands on Judgment Day).
(Qur'an 90:13-18)
The Rasoolullah ﷺ freed many of his own slaves and encouraged others to do the same.
b. Equality and humane treatment: he ﷺ instructed Muslims to treat their slaves like brothers:
“Your slaves are your brothers. Feed them with what you eat and clothe them as you clothe yourselves...” (Sahih Muslim)
c. Legal rights and protections: their mistreatment was prohibited, and they had the right to earn their freedom through a contract (mukataba).
d. Integration and leadership: Hazrat Bilal ibn Rabah (رضی اللہ تعالیٰ عنہ), a former slave, became the Rasoolullah's ﷺ muazzin and a prominent sahabi. His (رضی اللہ تعالیٰ عنہ) life symbolizes Islam's commitment to racial and social equality.
The reforms were part of a broader vision for a just and compassionate society. His ﷺ emphasis on Tauheed [belief in the Oneness of Allah (سُبْحَانَهُ وَتَعَالَىٰ)] was inseparable from a belief in human brotherhood.
By raising the status of women, protecting orphans and granting dignity to slaves, he ﷺ laid the foundation for a civilization that valued human rights and moral responsibility.
His ﷺ Last Sermon during the Farewell Pilgrimage is a timeless charter of equality and justice. He ﷺ proclaimed:
All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab;
a white has no superiority over a black, nor does a black have superiority over a white—except by piety and good action.
Paragraph 13: in an age where fairness was lacking, he ﷺ brought a vision rooted in justice, mercy and equality. His ﷺ reforms were progressive for his ﷺ time and remain relevant today.
His ﷺ message encouraged people to live with honesty, care for others and follow the path of righteousness. Today his ﷺ reforms continue to inspire millions to build a just and peaceful society.
Hazrat Muhammad (ﷺ) championed the rights of the most vulnerable people, “women, orphans, and slaves”,
by challenging deeply rooted injustices and introducing laws based on justice and compassion. His (ﷺ) teachings promoted equality, dignity, and protection for all individuals,
regardless of gender, status, or social class.
Paragraph 10 explains the method: gradual measures rather than an abrupt abolition. Use the book's own reason when you answer.
Q1. A4 (p. 7): How did Hazrat Muhammad ﷺ promote the emancipation of slaves?
Freeing slaves was made a highly virtuous act and an expiation for various sins (Qur'an 90:13-18). The Rasoolullah ﷺ freed many of his own slaves and encouraged others to do the same. Slaves could also earn freedom through mukataba.
Q2. A6 (p. 7): What values from these reforms are still relevant to modern societies?
Justice, mercy and equality; honesty, care for others and righteousness (paragraph 13). The Last Sermon teaches that no one is superior to another except by piety and good action.
✗ Writing that slavery was abolished at once.
✓ The book says the reforms gradually undermined slavery, rather than an abrupt abolition (paragraphs 9–10).
✗ Writing Hazrat Bilal's name without the honorific the book prints.
✓ Follow the book: Hazrat Bilal ibn Rabah (رضی اللہ تعالیٰ عنہ).
✗ Giving 4:10 for the guardian verse, or 4:6 for the warning.
✓ Guardianship is Qur'an 4:6; the warning on consuming orphans' property is Qur'an 4:10.
1. Who became the Rasoolullah's ﷺ muazzin, according to paragraph 10d?
(d) Paragraph 10d, p. 5.
2. What is 'mukataba' in paragraph 10c?
(a) Paragraph 10c, p. 5.
3. Why, according to paragraph 10, was slavery not abolished abruptly?
(b) Paragraph 10, p. 4.
4. What did the Rasoolullah ﷺ do with two fingers in the hadith about orphans?
(c) Paragraph 7c, p. 4 (Sahih al-Bukhari).
5. In the Last Sermon, superiority comes only by
(d) Paragraph 12, p. 5.
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