Prophet Muhammad (saas)
Birth
Muhammad (PBUH) (Blessings and Peace be upon him) was born in Makkah, Arabia, on Monday, 12 Rabi' Al-Awwal (2 August C.E). His mother, Aminah was the daughter of Wahb bin Abd Al-Manaf of the Zahrah family. His father, Abdullah, was the son of Abd Al-Muttalib. His genealogy has been traced to the noble house of Isma'il, the son of Ibrahim (Abraham) (PBUH) (May Peace be upon him) in about the fortieth descent.
Muhammad's father had died before his birth and his mother died when he was about six years old making him an orphan.
In accordance with the tradition of noble families of Makkah, he was taken by a foster mother, Halimah, to her village where he lived for a few years. During these years he was taken to Makkah several times to visit his mother. After the death of his mother, he was placed under the custody of his grandfather, Abd Al-Muttalib. When the grandfather died, he was under the care of his uncle, Abu Talib. By this time he used to look after sheep around Makkah and used to accompany his uncle on trade journeys to Syria.
Youth
In his youth he believed firmly in the Oneness of Allah (God)(SWT). He lived a very simple life and hated vanity and pride. He was compassionate to the poor, widows and orphans and shared their sufferings by helping them. He avoided all vices, which were commonly practiced among young people such as gambling, drinking wine, vulgarity and others. He was well-known as As-Sadiq(the truthful) and Al-Amin (the trustworthy). He was always trusted as a mediator between two conflicting parties in his homeland, Makkah.
Marriage
When he was about 25 years old, his uncle urged him to work with the caravan which belonged to a wealthy widow named Khadijah. He accepted and undertook the journey to Syria. He conducted business with such prudence and sense of duty that he returned with larger profit than usual. Khadijah was so impressed by the honest and attractive personality of Muhammad (PBUH) that she offered to marry him which Muhammad (PBUH) accepted. This marriage was a happy one. They had children. Khadijah was so far his only wife until she died at the age of 51.
Prophethood
Muhammad (PBUH) was born amidst a polytheistic (unbeliever) society. He was saddened and sick of the corrupt society around him. He often went toHiracave in the mountain near Makkah, later known as Jabal An-nur(the mountain of Light) where he meditated and pondered over the prevailing darkness brought about by ignorance. There he often remained deep in thought in communion with the unseen yet All-Pervading God of the Universe.
One night, while he was meditating in the Hiracave, the Angel Gabriel (peace be upon him) came to him. The Angel aroused him and his mighty voice reverberated in his ears. He was perplexed and did not know what to do. He was asked to read. He replied: "I cannot read!" The Angel repeated three times asking Muhammad (PBUH) to read, but he replied the same answer. Finally the Angel asked:
[Read in the name of your Lord , who created man from a clot. Read in the name of your God, the Most Bountiful, who taught by means of the pen, and taught man what he did not know.] (Qur'an 96: 1-5)
This was the first revelation received by Muhammad (PBUH). He was 40 years old at that time. The revelation continued to come to him from time to time in a period of 23 years.
These series of revelation were arranged according to the divine guidance given to Prophet Muhammad (PBUH), and later collected in the form of a Mushaf (book) the Qur'an (Reading). Most of its verses have clear meaning. Some verses are interpreted in conjunction with other verses and some others were interpreted by the Prophet (PBUH) himself through his words, actions and agreements which are known as his Sunnah (Traditions).
The Qur'anand the Sunnah together constitute the guidance and way of life for those who submit their life to Allah (God) (SWT). People who follow this guidance and way of life are guaranteed by Allah(SWT) to be saved in this world and the Hereafter.
Challenges
When the Prophet (PBUH) called the people to the way of Allah,not many people listened to his call. Most of them were members of his family and from the low class society. Among them were Khadijah, Ali, Zayd and Bilal. When he intensified his mission (da'wah: Call to Islam) by publicly announcing the religion he preached, he won more followers but at the same time had to face many challenges from the nobles and leaders who found their position being threatened and jeopardized. They stood together, under the pretext of defending the religion of their ancestors, to fight the new religion.
The morale of the few people who embraced Islamwas heightened when a small group of the respected people of Makkah joined the religion.
Notable among them were `Uthman bin `Affan, Zubair bin Al-`Awwam, `Abd Ar-Rehman bin `Awf, Talhah bin `Ubaydullah, Sa'd bin Abi Waqqas, Arqam bin Abi Arqam, `Ubaydullah bin Harith, Sa'id bin Zayd, `Amr bin Nufail, Fatimah (the wife of Nufail), Asma binti Abu Bakr, `Abdullah bin Mas'ud, Ja'far bin Abi Thalib (May Allah be pleased with them) and many others. Before this group, Abu Bakr was the first among the earlier followers that impressed the Prophet (PBUH) very much. The Prophet (PBUH) said about him: "I never invited anyone to the faith who did not display any hesitation in embracing it except Abu Bakr. When I had offered Islam,he showed no hesitation at all in accepting it."
As the result of these challenges from the Makkan unbelievers, some Muslims were subjected to torture, persecutions, isolations and boycotts. The Prophet (PBUH) had to be patient and had to look for the protection of Muslims. He asked Negus, King of Ethiopia to allow Muslims to migrate to his country. Negus welcomed the Muslimsemigrants in his territory and refused to hand them over to the Makkan unbeliever rulers.
Migration (Hijrah)
By the end of the Makkan period, the Prophet (PBUH) lost two people who were dear to him. They were his most affectionate uncle, Abu Talib, and his faithful and loving wife, Khadijah. After their deaths, the Makkans felt free to do what they wanted to impose to the Prophet and his followers.
In many Makkah was the Ka'bah(the Holy Mosque), which was built by Prophet Ibrahim (PBUH) centuries before as a holy place to worship Allah (SWT), the One. But in the course of time, the place had been converted by unbelievers to the worship of objects other than Allah (SWT). People added to it many tradition of their own. They used to visit this place for a few months in a year for pilgrimage. They came from all parts of Arabia, representing various famous tribes. The pilgrimage, inspite of its religious bearing, constituted for the Arabs a yearly festival where people met and indulge in their cultural activities. The Prophet (PBUH) took this opportunity to spread Islam.
Among those who were interested in his call, were a group of people from Yathrib (Madina) in the North of Arabia. They met secretly with the Prophet (PBUH) and a few Muslimsfrom Makkah in a village called `Aqabah.After becoming Muslims, they took an oath of allegiance to protect Islam, the Prophet and the Makkan Muslims.
The following year, the group of Muslims from Yathrib came again to Makkah. They met the Prophet (PBUH) at the same place where they previously met. This time, `Abbas bin Abd Al-Muttalib, the Prophet's uncle who was himself not a Muslim yet, was present at the meeting. They invited the Prophet (PBUH) and the Muslimsfrom Makkah to emigrate to Yathrib. They promised to treat them as true brothers and sisters. A long dialogue was held between the Muslims of Yathrib with the Prophet's uncle to make sure that they really wanted to welcome the Makkan Muslims in their town. The Prophet (PBUH) agreed at the end to emigrate to the new land.
Upon knowing that, the Muslimshad planned to leave Makkah, the Makkan unbelievers tried to stop the immigration but the first group had already migrated to Yathrib. The Makkans had fearthat the movement to Yathrib would give the Muslims a new base to spread Islam.
Within two months nearly all Muslims fMakkah, except the Prophet, Abu Bakr, Ali and a few helpless people had migrated. The Makkans then decided to kill the Prophet (PBUH). They made a plan for this purpose, but Allah (SWT)had made another plan over them, to quote the Qur'an.With various tactics and a good planning, the Prophet finally arrived peacefully in Yathrib, which was later known as Madinat Ar-Rasul(The city of the Prophet).
New Era
In Madinah the Prophet (PBUH) was able to work freely in spreading Islam. The followers ofIslamincreased day after day. But the threat by the Makkans did not stop. A few physical confrontations with the Makkans were ensued. Sometimes the battles were won by the Muslims,and sometimes by the Makkans. The Prophet (PBUH) also engaged in battles with the Byzantine and Persian powers that were jeopardizing the existence of Islam from the north and the east. But confrontation with the Makkans stopped for a while after the treaty of Hudaibiyah had been signed between the Muslims and the unbeliever Makkans.
During the Madinah period, the Muslims also established treaties with the Jews of Madinah and the tribes around the city. The Jews broke the treaty, which led to their expulsion out of the Arabian peninsula.
In Madinah, the Prophet (PBUH) succeeded in establishing Islam as a way of life in its true meaning. He was not only giving guidance on purely religious matters such as salat (prayers), zakat(almsgiving), Saum(fasting) and Hajj (pilgrimage) and examples in these matters, and also provided Muslims with rules and laws covering social, economic, political fields.
Emissaries Entertained in Madinah
It was in Madinah that the Prophet (PBUH) received envoys and emissaries from various tribes and nationals, asking matters of various sorts, demanding dialogues, negotiations etc. Among the emissaries were an envoy representing the Christian community in Najran (South Arabia). The Prophet (PBUH) welcomed them, entertained them as honoured guests and even allowed them to conduct their religious service in his city.
It was a good occasion to share each other's views on matters of religion. Some members of the envoy were deeply impressed by the treatment they received from the Muslims, thus leading them to embrace Islam.
Liberation of Makkah
The treaty of Hudaibiyah gave the Muslims a big opportunity to exemplify the true Islam in personal conduct and in relations with peoples and communities. But the peace did not stay long due to the attitude of the Makkan tribal chiefs who broke the treaty. Soon the Prophet (PBUH) marched very quietly to Makkah in the 8th year of the Hijrah (emigration) to Madinah.The Makkans gave no resistance and by the whole city surrendered to the Prophet (PBUH). He announced a general amnesty for all his enemies and treated all citizens of the city with generosity. A verse of the Qur'an was revealed on the occasion:
[ When the help of Allah and victory comes, and you see the people enter the religion of Allah in crowds. So glorify the Name of your Lord and beg His forgiveness. He, verily accept repentance.] (Qur'an 110: 1-3)
After the liberation of Makkah all the remaining hostile tribes in Arabia began to realize the reality of Islamic faith. People had seen the noble teachings of Islam. Good examples of forgiveness, tolerance, justice, fairness, steadfastness and other qualities as exemplified by the Prophet (PBUH) and his companions had left an impression in the hearts of hundreds of thousands of people who became Muslims.
Farewell Pilgrimage
In time the whole Arabia had become the land of Islam. The Prophet (PBUH) intended to perform the Hajj (pilgrimage). He announced his intention to the Muslims in Madinah and the surrounding areas and asked them to join him. This was in fact the only Hajj performed by him during his life time.
On this occasion he taught those who were present with him and to the whole world about the Hajj and the divine message that Allah had entrusted him to all mankind.
At the last gathering with the Ummah (nation) during the Hajj season, the Hajj of Wada' (Farewell) a sermon was delivered by the Prophet Muhammad (PBUH) at the valley of Arafat about 81 or 82 days before his death. It contained the very fundamentals of Islam. Seated on his camel, he spoke with a clear tone and asked who heard his speech to convey it to those who were not present there. Among others he said:
"O people, lend me and attentive ear, for I know not whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.
O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take usury, therefore all interest obligation shall henceforth be waived.
Beware of Satan, for the safety of your religion. He has lost all hopes that he will be able to lead you astray in big things, so beware of following him in small things.
O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your right then to them belongs the right to be fed and clothed in mildness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to commit adultery.
O people, listen to me in earnest, worship Allah (SWT), say your five daily prayers, fast during the month of Ramadhan, and give your wealth in zakat. Perform hajjif you can afford to. You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over the other except by piety and good deeds.
Remember, one day your will appear before Allah(SWT)and answer for your deeds. So beware, do not go astray from the path of righteousness after my death.
O people, no Prophet or Messenger will come after me and no new faith will be born. Reason well, therefore,
O people, and understand my words, which I convey to you. I leave behind me two things, the Qur'an and my example, the Sunnah, and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O' Allah, (SWT) that I have conveyed Your message to Your slaves."
The importance of this sermon can be seen from the Prophet's perception that this occasion may be the last one during his lifetime. He felt that this was the right time to summarize the principles of Islam to his fellow brothers and sisters.
By the perfection of this religion, it means that there's no need for humanity, and for the Muslims in particular, to look for another alternative way of life. As long as one holds fast to the two things left behind by the Prophet (theQur'anand the Sunnah), one will never go astray.
Death
About two months after returning from Makkah for Pilgrimage, the Prophet (PBUH) became ill but he was still able to perform his prayers in the mosque and give directives to the companions. His health was deteriorating day by day. At the last moment he asked Abu Bakr to lead the prayers in the mosque, Every member of his family and every companion was worried about his health. It was on Monday, 12th Rabi'Al-Awwal, the year 11A.H.,when he passed away at the age of sixty three years.
Many people did not believe that he had passed away. They thought that the Messenger of Allah would live forever. It was Abu Bakr, who had the feeling, since the Farewell Pilgrimage that the death of the Prophet (PBUH) was coming near, He convinced the congregation that the Prophet (PBUH) had actually passed away. Abu Bakr said to the congregation that if they worshipped Mu, Muhammad had died , and if they worshipped Allah (SWT),He lives forever. Then hrecited from the Qur'an:
"Muhammad (PBUH) is nought but a Messenger like the Messengers who had surely passed away before him: will you, then, if he dies or be slain, turn round on your heels?"
A Guidance to follow
Muhammad as a man had already died, but as a Prophet (PBUH) he left behind him a legacy in the form of the Qur'an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.
The teachings he left for us if put into practice in their true spirit and proper way will bring a happy life in this world and besides the indubitable rewards that will be received by those who believed in them in the life after death. In this sense, Islamis a worldly religion which cares first for the worldly affairs of humanity. The Hereafter is merely a continuation of the worldly life. It is difficult to portend that man can be saved in the Hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (PBUH). When his wife, `Aishah, was asked by a companion about the Prophet's (PBUH) daily conduct, `Aishah replied that the conduct of the Prophet (PBUH) was the Qur'anwhich is the guidance from Allah and Muhammad (PBUH) was given authority by Allahto interpret it. That is why his conduct was the exemplary of human conduct. Islam as brought by the Prophet Muhammad (PBUH) is very much misunderstood, as a religion perceived to contain souls and rituals like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon in a wider perspective than the narrow-minded view in the past.
The increased interest in Islamic studies by Muslimsand non-Muslims supported by the advanced printing technology has begun to open the eyes of the world about the true teachings and intrinsic values of Islam.
Economy (Expertise and Outlook)
In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained in order to narrow the gap between two opposite sides of human world. It is stated in the Qur'an:
"Say, who is there to forbid the beauty which Allah has brought forth for His creatures, and the good things from among the means of sustenance. Say, they are for those who believe [in Allah (SWT)] in this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection ... Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah (SWT), and the attributing unto Allah (SWT) of aught of which you have no knowledge"
So everyone is free to conduct any business he likes outside the harmful and shameful circle he has been warned to refrain from. If he does not listen to this warning, he will be in trouble. Every good quality set as a precondition to a successful business is encouraged by Islam.
The Prophet (PBUH) himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him marriage. He advocated Muslims to follow the spirit of Prophet Daud's (PBUH) (David) industriousness who earned his living from his own labour. He also said that faith of a Muslimis not complete if he is not good in his profession. He said:
"If you leave matter to those who are not professional, you are waiting for a disaster".
If he works in the production line, his products must be compatible with product of other companies or factories. In order to be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the lifetime of the Prophet (PBUH), he found many cases in market places where the merchants tried to cheat the customers. The Prophet (PBUH) said to them:
"Whoever cheats is not one of us (Muslim Book of Iman 164 and Ahmed V.3 PP 498)".
Islam laid many regulations the field of economy such as trade, leasing, business transaction, contract and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation by one man or one group at the expense of the others.
Cleanliness
The first thing in the religion brought by the Prophet Muhammad (PBUH) is the concern for cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains.
Before performing any rituals prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should also be clean.
Prior to carrying out his prayers or starting for pilgrimage, one has to make his Wudu (ablution). If he or she is in a state of impurity after having had a lawful intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body.
In the case of daily prayer, every Muslimhas to clean his/her private parts, face, hands, feet, mouth, nose, and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/her soul clean from unlawful deeds.
Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with Allah (SWT). He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealously, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, the sense of brotherliness, neighborliness and other noble qualities.
He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, tongue from evil. These are among the noble characteristics as exemplified by Prophet Muhammad (PBUH).
To clean the wealth, Islam instituted the zakat system (way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken Muslims in the interest of society as a whole.
For those capable persons whose wealth does not reach the minimum chargeable rate, he can also give voluntary contribution to the needy. This does not mean that the needy should always be receiving help from the affluent ones.
Prophet Muhammad (PBUH) said:
"The upper hand (giver) is better than the lower one (receiver)". Muslim Kitab Zakat No. 124
If the receiver of zakatcan grasp the spirit of the Prophet's (PBUH) saying, he will try his best to be the giver instead of the receiver by endeavoring to better his life as encouraged by the teachings of Islam.
In Islam the possession of more wealth does not raise a man's dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth but it is only a means, not the end. The end is happiness in life by attaining the higher values and not losing sight of in the pursuit of wealth.
Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. Allah the most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures.
The prohibition was decree because of its evil implications to humanity. The evils were created to test the human conscience and challenge their freewill in choosing between right and wrong.
All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (PBUH) was intended to purify the human soul in order to live a pure and clean life adored byAllah (SWT)and human beings.
Orderliness
One of the teachings of Islam is about orderlin. Discipline, regulation, management, planning and all other terms relating to organization are mostly considered as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial faith in one Allah (God) and the oneness of humanity. All the frame works were laid down in the Qur'anand the Prophet Muhammad (PBUH) applied himself to working out the essential details of that order.
One of the great values taught by Islamin this regard is to make use of the time left to humanity. The Qur'anand the Sunnah (Prophetic traditions) mentioned about time, day, week, month, year and century. People are lost if they did not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. It is true that life should be enjoyable but not at the expense of human resources and values which are essential for the continuation of their well-being.
Allah the Most Knowing had created time and space suitable for human activities for they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah (SWT) and serving His cause. The Qur'ansays that Allah (SWT)had created the day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects so that man on the earth can fix the time and arrange the calendar. By having standard time and standard calendar and the movements of astronomical objects, people are able to regulate their timetable in choosing the right moment for them in doing business and carrying out their activities.
Islam prescribes certain times for the daily prayers, certain month for the obligatory fasting and certain time in one's life time for performing the Hajj or pilgrimage which indicates that the religion brought by Prophet Muhammad (PBUH) places the life of Muslimsin systematic order. For every move and occasion made by Muslimsthere is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life.
Islam encourages people to think correctly before taking any decision. This means planning. There are many verses in the Qur'an admonishing against doing things unthinkingly and jumping to conclusions.
The Prophet (PBUH) also showed a good example in fulfilling promise and staying true to treaty, agreement or contract made between parties.
As a man of honour he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination of doing everything in proper order.
Friendliness
Prophet Muhammad (PBUH) was a warmhearted and faithful friend. He loved his companions. He extended greeting to those he knew and to those he did not know. He treated all people around him with kindness and affection.
He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam.He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader.
Neighborliness
He regarded the neighbors as brother and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right a Muslimto sleep with a full stomach after having had a good meal but let his neighbour starve. He laid down the foundation for a friendly relation and co-operation among neighbours exemplifying that living as a neighbour, one has one's right and responsibility.
In regard to the rights of a neighbour, the Prophet (PBUH) said:
"Gibreel (PBUH) used to advise me to take good care of the neighbour until I thought he would make him my heit." (Bukhari Kitab Al Adab No. 28 and Muslim Kitab Al Bir No. 146)
Goodwill
He was a good exemplar to those who subscribe to a harmonious society. Islamexhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion.
To safeguard the unity and solidarity of the nation and to achieve the welfare and well-being of the community, Muslimshave been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue.
Islamas brought by the Prophet Muhammad (PBUH) exhorts Muslims to visit the sick, to help to the needy and assist the weak. Islammakes no discrimination on the basis of race, colour or language. Its appeal is to the entire humanity.
Respect for Women
The Prophet Muhammad (PBUH) brought changes for the betterment of womens conditions.
Woman is recognized by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are in her partner.
She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.
She is equal to man in the pursuit of education and knowledge.
Islam enjoined the seeking of knowledge upon Muslim, it makes no distinction between man and woman, who is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female.
Islam grants woman equal rights to contract, to enterprise, to earn and possess independently. Her life, her property, her honor are as sacred as those of man.
Islam has also given woman a share of inheritance. Before Islam, she was not only deprived of that share, but was herself considered as property to be inherited by man.
Statesmanship
When Prophet Muhammad (PBUH) arrived at Madinah, he initiated the formation of an Islamic state. After establishing politics, brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the city and made treaties with them.
When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad (PBUH) was able to confront them, and when the Makkans were finally defeated in the battle of Al-Khandaq (Trenches), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad (PBUH).
His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness in conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship.
The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah.People might accept a new faith but it would take time to change their habits, custom and ways of life. And even if a small group of people succeeded in changing their ways of life there would be many others who would not let these people practice their belief and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life.
The State founded by Prophet Muhammad (PBUH) was built physical force, as every state must necessarily be, to fulfill its function of stopping aggression and oppression.
A democratic system in Islam is expressed through the term shura (council). The Qur'antranslation reads:
[ And those who respond to their Lord and keep up prayer and their affairs [of government] by counseling among themselves and who spend out of what We have given them.] (Qur'an 42: 38)
References:
Below are the names of the 25 Rasul(Messengers of Allah)
When starting to do something
Bism-illah
When intending to do something in future
Insha-Allah
When in pain and distress
Ya-Allah
When expressing appreciation
Masha-Allah
When thanking someone
Jazak-Allah Khayran
When awakening from sleep
La-ilaha-illallah
When thanking Allah or When sneezing
Alhamdu-lillah
When someone else sneezes
Yar-Hamuk-Allah
When repenting of a sin
Astagh-Firullah
When taking oath
Wallah/Billah
When someone supplicates
Ameen
When death message is received
Inna-Lillahi-wa- inna-ilaihi Raji-oun
What is said about the Prophet Muhammad (Pbuh)
In the Name of Allah, The Beneficent, The Merciful
During the centuries of the crusades, all sorts of slanders were invented against Prophet Muhammad (pbuh). But with the birth of the modern age, marked with religious tolerance and freedom of thought, there has been a great change in the approach of Western authors in their delineation of his life and character. The views of some non-Muslim scholars regarding Prophet Muhammad, given at the end, justify this opinion.
But the West has still to go a step forward to discover the greatest reality about Muhammad and that is his being the true and the last Prophet of God for the whole humanity. In spite of all its objectivity and enlightenment there has been no sincere and objective attempt by the West to understand the Prophethood of Muhammad (pbuh). It is so strange that very glowing tributes are paid to him for his integrity and achievement but his claim of being the Prophet of God has been rejected explicitly or implicitly. It is here that a searching of the heart is required, and a review of the so-called objectivity is needed. The following glaring facts from the life of Muhammad (pbuh) have been furnished to facilitate an unbiased, logical and objective decision regarding his Prophethood.
Up to the age of forty, Muhammad was not known as a statesman, a preacher or an orator. He was never seen discussing the principles of metaphysics, ethics, law, politics, economics or sociology. No doubt he possessed an excellent character, charming manners and was highly cultured. Yet there was nothing so deeply striking and so radically extraordinary in him that would make men expect something great and revolutionary from him in the future. But when he came out of the Cave (HIRA) with a new message, he was completely transformed. Is it possible for such a person of the above qualities to turn all of a sudden into 'an impostor' and claim to be the Prophet of Allah and invite all the rage of his people? One might ask: for what reason did he suffer all those hardships? His people offered to accept him as their King and he would leave the preaching of his religion. But he chose to refuse their tempting offers and go on preaching his religion single-handedly in face of all kinds of insults, social boycott and even physical assault by his own people. Was it not only God's support and his firm will to disseminate the message of Allah and his deep-rooted belief that ultimately Islam would emerge as the only way of life for humanity, that he stood like a mountain in the face of all opposition and conspiracies to eliminate him? Furthermore, had he come with a design of rivalry with the Christians and the Jews, why should he have made belief in Jesus Christ and Moses and other Prophets of God (peace be upon them), a basic requirement of faith without which no one could be a Muslim?
Is it not an incontrovertible proof of his Prophethood that in spite of being unlettered and having led a very normal and quiet life for forty years, when he began preaching his message, all of Arabia stood in awe and wonder and was bewitched by his wonderful eloquence and oratory? It was so matchless that the whole legion of Arab poets, preachers and orators of the highest calibre failed to bring forth its equivalent. And above all, how could he then pronounce truths of a scientific nature contained in the Qur'an that no other human being could possible have developed at that time?
Last but not least, why did he lead a hard life even after gaining power and authority? Just ponder over the words he uttered while dying: "We the community of the Prophets are not inherited. Whatever we leave is for charity."
As a matter of fact, Muhammad (pbuh) is the last link of the chain of Prophets sent in different lands and times since the very beginning of the human life on this planet. Read the following writings of the Western authors:
"If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls. . . his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words.
"Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?"
Lamartine, HISTOIRE DE LA TURQUIE, Paris, 1854, Vol. II, pp. 276-277.
"It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran. . . The Mahometans have uniformly withstood the temptation of reducing the object of their faith an devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion."
Edward Gibbon and Simon Ocklay, HISTORY OF THE SARACEN EMPIRE, London, 1870, p. 54.
"He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports."
Bosworth Smith, MOHAMMAD AND MOHAMMADANISM, London, 1874, p. 92.
"It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher."
Annie Besant, THE LIFE AND TEACHINGS OF MUHAMMAD, Madras,1932, p. 4.
"His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad."
W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52.
"Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband.
"Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded "Read." So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God."
"In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced, "An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being." "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: "If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever."
James A. Michener, "ISLAM: THE MISUNDERSTOOD RELIGION," in READER'S DIGEST (American edition), May 1955, pp. 68-70.
"My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level."
Michael H. Hart, THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, New York: Hart Publishing Company, Inc., 1978, p. 33.
Mohammed The Prophet
Re-printed from "Islam and Modern age", Hydrabad, March 1978.
In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.
When he appeared Arabia was a desert -- a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad -- a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents -- Asia, Africa and Europe.
When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.
But there is another aspect of this problem. Man lives in society. Our lives are bound with the lives of others willingly or unwillingly, directly or indirectly. We eat the food grown in the same soil, drink water, from the same the same spring and breathe the same air. Even while staunchly holding our own views, it would be helpful, if we try to adjust ourselves to our surroundings, if we also know to some extent, how the mind our neighbor moves and what the main springs of his actions are. From this angle of vision it is highly desirable that one should try to know all religions of the world, in the proper sprit, to promote mutual understanding and better appreciation of our neighborhood, immediate and remote.
Further, our thoughts are not scattered as appear to be on the surface. They have got themselves crystallized around a few nuclei in the form of great world religions and living faiths that guide and motivate the lives of millions that inhabit this earth of ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of the world before us, to make a little attempt to know the great religions and system of philosophy that have ruled mankind.
In spite of these preliminary remarks, the ground in these field of religion, where there is often a conflict between intellect and emotion is so slippery that one is constantly reminded of fools that rush in where angels fear to tread. It is also not so complex from another point of view. The subject of my writing is about the tenets of a religion which is historic and its prophet who is also a historic personality. Even a hostile critic like Sir William Muir speaking about the holy Quran says that. "There is probably in the world no other book which has remained twelve centuries with so pure text." I may also add Prophet Mohammad is also a historic personality, every event of whose life has been most carefully recorded and even the minutest details preserved intact for the posterity. His life and works are not wrapped in mystery.
My work today is further lightened because those days are fast disappearing when Islam was highly misrepresented by some of its critics for reasons political and otherwise. Prof. Bevan writes in Cambridge Medieval History, "Those account of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities." My problem is to write this monograph is easier because we are now generally not fed on this kind of history and much time need be spent on pointing out our misrepresentation of Islam.
The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name. The principle of Islam that there is no compulsion in religion is well known. Gibbon, a historian of world repute says, "A pernicious tenet has been imputed to Mohammadans, the duty of extirpating all the religions by sword." This charge based on ignorance and bigotry, says the eminent historian, is refuted by Quran, by history of Musalman conquerors and by their public and legal toleration of Christian worship. The great success of Mohammad's life had been effected by sheer moral force, without a stroke of sword.
But in pure self-defense, after repeated efforts of conciliation had utterly failed, circumstances dragged him into the battlefield. But the prophet of Islam changed the whole strategy of the battlefield. The total number of casualties in all the wars that took place during his lifetime when the whole Arabian Peninsula came under his banner, does not exceed a few hundreds in all. But even on the battlefield he taught the Arab barbarians to pray, to pray not individually, but in congregation to God the Almighty. During the dust and storm of warfare whenever the time for prayer came, and it comes five times a every day, the congregation prayer had not to be postponed even on the battlefield. A party had to be engaged in bowing their heads before God while other was engaged with the enemy. After finishing the prayers, the two parties had to exchange their positions. To the Arabs, who would fight for forty years on the slight provocation that a camel belonging to the guest of one tribe had strayed into the grazing land belonging to other tribe and both sides had fought till they lost 70,000 lives in all; threatening the extinction of both the tribes to such furious Arabs, the Prophet of Islam taught self-control and discipline to the extent of praying even on the battlefield. In an aged of barbarism, the Battlefield itself was humanized and strict instructions were issued not to cheat, not to break trust, not to mutilate, not to kill a child or woman or an old man, not to hew down date palm nor burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own treatment with his bitterest enemies is the noblest example for his followers. At the conquest of Mecca, he stood at the zenith of his power. The city which had refused to listen to his mission, which had tortured him and his followers, which had driven him and his people into exile and which had unrelentingly persecuted and boycotted him even when he had taken refuge in a place more than 200 miles away, that city now lay at his feet. By the laws of war he could have justly avenged all the cruelties inflicted on him and his people. But what treatment did he accord to them? Mohammad's heart flowed with affection and he declared, "This day, there is no REPROOF against you and you are all free." "This day" he proclaimed, "I trample under my feet all distinctions between man and man, all hatred between man and man."
This was one of the chief objects why he permitted war in self defense, that is to unite human beings. And when once this object was achieved, even his worst enemies were pardoned. Even those who killed his beloved uncle, Hamazah, mangled his body, ripped it open, even chewed a piece of his liver.
The principles of universal brotherhood and doctrine of the equality of mankind which he proclaimed represents one very great contribution of Mohammad to the social uplift of humanity. All great religions have preached the same doctrine but the prophet of Islam had put this theory into actual practice and its value will be fully recognized, perhaps centuries hence, when international consciousness being awakened, racial prejudices may disappear and greater brotherhood of humanity come into existence.
Miss. Sarojini Naidu speaking about this aspect of Islam says, "It was the first religion that preached and practiced democracy; for in the mosque, when the minaret is sounded and the worshipers are gathered together, the democracy of Islam is embodied five times a day when the peasant and the king kneel side by side and proclaim, God alone is great." The great poetess of India continues, "I have been struck over and over again by this indivisible unity of Islam that makes a man instinctively a brother. When you meet an Egyptian, an Algerian and Indian and a Turk in London, it matters not that Egypt is the motherland of one and India is the motherland of another."
Mahatma Gandhi, in his inimitable style, says "Some one has said that Europeans in South Africa dread the advent Islam -- Islam that civilized Spain, Islam that took the torch light to Morocco and preached to the world the Gospel of brotherhood. The Europeans of South Africa dread the Advent of Islam. They may claim equality with the white races. They may well dread it, if brotherhood is a sin. If it is equality of colored races then their dread is well founded."
Every year, during the Haj, the world witnesses the wonderful spectacle of this international Exhibition of Islam in leveling all distinctions of race, color and rank. Not only the Europeans, the African, the Arabian, the Persian, the Indians, the Chinese all meet together in Medina as members of one divine family, but they are clad in one dress every person in two simple pieces of white seamless cloth, one piece round the loin the other piece over the shoulders, bare head without pomp or ceremony, repeating "Here am I O God; at thy command; thou art one and alone; Here am I." Thus there remains nothing to differentiate the high from the low and every pilgrim carries home the impression of the international significance of Islam.
In the opinion of Prof. Hurgronje "the league of nations founded by prophet of Islam put the principle of international unity of human brotherhood on such Universal foundations as to show candle to other nations." In the words of same Professor "the fact is that no nation of the world can show a parallel to what Islam has done the realization of the idea of the League of Nations."
The prophet of Islam brought the reign of democracy in its best form. The Caliph Caliph Ali and the son in-law of the prophet, the Caliph Mansur, Abbas, the son of Caliph Mamun and many other caliphs and kings had to appear before the judge as ordinary men in Islamic courts. Even today we all know how the black Negroes were treated by the civilized white races. Consider the state of BILAL, a Negro Slave, in the days of the prophet of Islam nearly 14 centuries ago. The office of calling Muslims to prayer was considered to be of status in the early days of Islam and it was offered to this Negro slave. After the conquest of Mecca, the Prophet ordered him to call for prayer and the Negro slave, with his black color and his thick lips, stood over the roof of the holy mosque at Mecca called the Ka'ba the most historic and the holiest mosque in the Islamic world, when some proud Arabs painfully cried loud, "Oh, this black Negro Slave, woe be to him. He stands on the roof of holy Ka'ba to call for prayer." At that moment, the prophet announced to the world, this verse of the holy QURAN for the first time.
"O mankind, surely we have created you, families and tribes, so you may know one another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware."
And these words of the holy Quran created such a mighty transformation that the Caliph of Islam, the purest of Arabs by birth, offered their daughter in marriage to this Negro Slave, and whenever, the second Caliph of Islam, known to history as Umar the great, the commander of faithful, saw this Negro slave, he immediately stood in reverence and welcomed him by "Here come our master; Here come our lord." What a tremendous change was brought by Quran in the Arabs, the proudest people at that time on the earth. This is the reason why Goethe, the greatest of German poets, speaking about the Holy Quran declared that, "This book will go on exercising through all ages a most potent influence." This is also the reason why George Bernard Shaw says, "If any religion has a chance or ruling over England, say, Europe, within the next 100 years, it is Islam".
It is this same democratic spirit of Islam that emancipated women from the bondage of man. Sir Charles Edward Archibald Hamilton says "Islam teaches the inherent sinlessness of man. It teaches that man and woman and woman have come from the same essence, posses the same soul and have been equipped with equal capabilities for intellectual, spiritual and moral attainments."
The Arabs had a very strong tradition that one who can smite with the spear and can wield the sword would inherit. But Islam came as the defender of the weaker sex and entitled women to share the inheritance of their parents. It gave women, centuries ago right of owning property, yet it was only 12 centuries later , in 1881, that England, supposed to be the cradle of democracy adopted this institution of Islam and the act was called "the married woman act", but centuries earlier, the Prophet of Islam had proclaimed that "Woman are twin halves of men. The rights of women are sacred. See that women maintained rights granted to them."
Islam is not directly concerned with political and economic systems, but indirectly and in so far as political and economic affairs influence man's conduct, it does lay down some very important principles to govern economic life. According to Prof. Massignon, it maintains the balance between exaggerated opposites and has always in view the building of character which is the basis of civilization. This is secured by its law of inheritance, by an organized system of charity known as Zakat, and by regarding as illegal all anti-social practices in the economic field like monopoly, usury, securing of predetermined unearned income and increments, cornering markets, creating monopolies, creating an artificial scarcity of any commodity in order to force the prices to rise. Gambling is illegal. Contribution to schools, to places of worship, hospitals, digging of wells, opening of orphanages are highest acts of virtue. Orphanages have sprung for the first time, it is said, under the teaching of the prophet of Islam. The world owes its orphanages to this prophet born an orphan. "Good all this" says Carlyle about Mohammad. "The natural voice of humanity, of pity and equity, dwelling in the heart of this wild son of nature, speaks."
A historian once said a great man should be judged by three tests: Was he found to be of true metel by his contemporaries ? Was he great enough to raise above the standards of his age ? Did he leave anything as permanent legacy to the world at large ? This list may be further extended but all these three tests of greatness are eminently satisfied to the highest degree in case of prophet Mohammad. Some illustrations of the last two have already been mentioned.
The first is: Was the Prophet of Islam found to be of true metel by his contemporaries?
Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. Even those who did not believe in his message were forced to say "O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message." They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad's moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives. They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?
Read the history of the early converts to Islam, and every heart would melt at the sight of the brutal treatment of innocent Muslim men and women.
Sumayya, an innocent women, is cruelly torn into pieces with spears. An example is made of "Yassir whose legs are tied to two camels and the beast were are driven in opposite directions", Khabbab bin Arth is made lie down on the bed of burning coal with the brutal legs of their merciless tyrant on his breast so that he may not move and this makes even the fat beneath his skin melt. "Khabban bin Adi is put to death in a cruel manner by mutilation and cutting off his flesh piece-meal." In the midst of his tortures, being asked weather he did not wish Mohammad in his place while he was in his house with his family, the sufferer cried out that he was gladly prepared to sacrifice himself his family and children and why was it that these sons and daughters of Islam not only surrendered to their prophet their allegiance but also made a gift of their hearts and souls to their master? Is not the intense faith and conviction on part of immediate followers of Mohammad, the noblest testimony to his sincerity and to his utter self-absorption in his appointed task?
And these men were not of low station or inferior mental caliber. Around him in quite early days, gathered what was best and noblest in Mecca, its flower and cream, men of position, rank, wealth and culture, and from his own kith and kin, those who knew all about his life. All the first four Caliphs, with their towering personalities, were converts of this period.
The Encyclopedia Brittanica says that "Mohammad is the most successful of all Prophets and religious personalities".
But the success was not the result of mere accident. It was not a hit of fortune. It was a recognition of fact that he was found to be true metal by his contemporaries. It was the result of his admirable and all compelling personality.
The personality of Mohammad! It is most difficult to get into the truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Mohammad the Prophet, there is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman; Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans; Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad the Law-giver; Mohammad the Judge; Mohammad the Saint.
And in all these magnificent roles, in all these departments of human activities, he is like, a hero..
Orphanhood is extreme of helplessness and his life upon this earth began with it; Kingship is the height of the material power and it ended with it. From an orphan boy to a persecuted refugee and then to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of its destinies, with all its trials and temptations, with all its vicissitudes and changes, its lights and shades, its up and downs, its terror and splendor, he has stood the fire of the world and came out unscathed to serve as a model in every face of life. His achievements are not limited to one aspect of life, but cover the whole field of human conditions.
If for instance, greatness consist in the purification of a nation, steeped in barbarism and immersed in absolute moral darkness, that dynamic personality who has transformed, refined and uplifted an entire nation, sunk low as the Arabs were, and made them the torch-bearer of civilization and learning, has every claim to greatness. If greatness lies in unifying the discordant elements of society by ties of brotherhood and charity, the prophet of the desert has got every title to this distinction. If greatness consists in reforming those warped in degrading and blind superstition and pernicious practices of every kind, the prophet of Islam has wiped out superstitions and irrational fear from the hearts of millions. If it lies in displaying high morals, Mohammad has been admitted by friend and foe as Al Amin, or the faithful. If a conqueror is a great man, here is a person who rose from helpless orphan and an humble creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who founded great empire that has survived all these 14 centuries. If the devotion that a leader commands is the criterion of greatness, the prophet's name even today exerts a magic charm over millions of souls, spread all over the world.
He had not studied philosophy in the school of Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest truths of eternal value to mankind. Illiterate himself, he could yet speak with an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an orphan blessed with no worldly goods, he was loved by all. He had studied at no military academy; yet he could organize his forces against tremendous odds and gained victories through the moral forces which he marshaled. Gifted men with genius for preaching are rare. Descartes included the perfect preacher among the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar view. He says "A great theorist is seldom a great leader. An Agitator is more likely to posses these qualities. He will always be a great leader. For leadership means ability to move masses of men. The talents to produce ideas has nothing in common with capacity for leadership." "But", he says, "The Union of theorists, organizer and leader in one man, is the rarest phenomenon on this earth; Therein consists greatness."
In the person of the Prophet of Islam the world has seen this rarest phenomenon walking on the earth, walking in flesh and blood.
And more wonderful still is what the reverend Bosworth Smith remarks, "Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope's claims, and Caesar without the legions of Caesar, without an standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life."
After the fall of Mecca, more than one million square miles of land lay at his feet, Lord of Arabia, he mended his own shoes and coarse woolen garments, milked the goats, swept the hearth, kindled the fire and attended the other menial offices of the family. The entire town of Medina where he lived grew wealthy in the later days of his life. Everywhere there was gold and silver in plenty and yet in those days of prosperity many weeks would elapse without a fire being kindled in the hearth of the king of Arabia, His food being dates and water. His family would go hungry many nights successively because they could not get anything to eat in the evening. He slept on no soften bed but on a palm mat, after a long busy day to spend most of his night in prayer, often bursting with tears before his creator to grant him strength to discharge his duties. As the reports go, his voice would get choked with weeping and it would appear as if a cooking pot was on fire and boiling had commenced. On the very day of his death his only assets were few coins a part of which went to satisfy a debt and rest was given to a needy person who came to his house for charity. The clothes in which he breathed his last had many patches. The house from where light had spread to the world was in darkness because there was no oil in the lamp.
Circumstances changed, but the prophet of God did not. In victory or in defeat, in power or in adversity, in affluence or in indigence, he is the same man, disclosed the same character. Like all the ways and laws of God, Prophets of God are unchangeable.
An honest man, as the saying goes, is the noblest work of God, Mohammad was more than honest. He was human to the marrow of his bones. Human sympathy, human love was the music of his soul. To serve man, to elevate man, to purify man, to educate man, in a word to humanize man-this was the object of his mission, the be-all and end all of his life. In thought, in word, in action he had the good of humanity as his sole inspiration, his sole guiding principle.
He was most unostentatious and selfless to the core. What were the titles he assumed? Only true servant of God and His Messenger. Servant first, and then a messenger. A Messenger and prophet like many other prophets in every part of the world, some known to you, many not known you. If one does not believe in any of these truths one ceases to be a Muslim. It is an article of faith.
"Looking at the circumstances of the time and unbounded reverence of his followers" says a western writer "the most miraculous thing about Mohammad is, that he never claimed the power of working miracles." Miracles were performed but not to propagate his faith and were attributed entirely to God and his inscrutable ways. He would plainly say that he was a man like others. He had no treasures of earth or heaven. Nor did he claim to know the secrets of that lie in womb of future. All this was in an age when miracles were supposed to be ordinary occurrences, at the back and call of the commonest saint, when the whole atmosphere was surcharged with supernaturalism in Arabia and outside Arabia.
He turned the attention of his followers towards the study of nature and its laws, to understand them and appreciate the Glory of God. The Quran says,
"God did not create the heavens and the earth and all that is between them in play. He did not create them all but with the truth. But most men do not know."
The world is not illusion, nor without purpose. It has been created with the truth. The number of verses inviting close observation of nature are several times more than those that relate to prayer, fasting, pilgrimage etc. all put together. The Muslim under its influence began to observe nature closely and this give birth to the scientific spirit of the observation and experiment which was unknown to the Greeks. While the Muslim Botanist Ibn Baitar wrote on Botany after collecting plants from all parts of the world, described by Myer in his Gesch. der Botanikaa-s, a monument of industry, while Al Byruni traveled for forty years to collect mineralogical specimens, and Muslim Astronomers made some observations extending even over twelve years. Aristotle wrote on Physics without performing a single experiment, wrote on natural history, carelessly stating without taking the trouble to ascertain the most verifiable fact that men have more teeth than animal. Galen, the greatest authority on classical anatomy informed that the lower jaw consists of two bones, a statement which is accepted unchallenged for centuries till Abdul Lateef takes the trouble to examine a human skeleton. After enumerating several such instances, Robert Priffault concludes in his well known book The making of humanity, "The debt of our science to the Arabs does not consist in starting discovers or revolutionary theories. Science owes a great more to Arabs culture; it owes is existence." The same writer says "The Greeks systematized, generalized and theorized but patient ways of investigation, the accumulation of positive knowledge, the minute methods of science, detailed and prolonged observation, experimental inquiry, were altogether alien to Greek temperament. What we call science arose in Europe as result of new methods of investigation, of the method of experiment, observation, measurement, of the development of Mathematics in form unknown to the Greeks. That spirit and these methods, concludes the same author, were introduced into the European world by Arabs."
It is the same practical character of the teaching of Prophet Mohammad that gave birth to the scientific spirit, that has also sanctified the daily labors and the so called mundane affairs. The Quran says that God has created man to worship him but the word worship has a connotation of its own. Gods worship is not confined to prayer alone, but every act that is done with the purpose of winning approval of God and is for the benefit of the humanity comes under its purview. Islam sanctifies life and all its pursuits provided they are performed with honesty, justice and pure intents. It obliterates the age-long distinction between the sacred and profane. The Quran says if you eat clean things and thank God for it, it is an act of worship. It is saying of the prophet of Islam that Morsel of food that one places in the mouth of his wife is an act of virtue to be rewarded by God. Another tradition of the Prophet says "He who is satisfying the desire of his heart will be rewarded by God provided the methods adopted are permissible." A person was listening to him exclaimed 'O Prophet of God, he is answering the calls of passions, is only satisfying the craving of his heart. Forthwith came the reply, "Had he adopted an awful method for the satisfaction of his urge, he would have been punished; then why should he not be rewarded for following the right course."
This new conception of religion that it should also devote itself to the betterment of this life rather than concern itself exclusively with super mundane affairs, has led to a new orientation of moral values. Its abiding influence on the common relations of mankind in the affairs of every day life, its deep power over the masses, its regulation of their conception of rights and duty, its suitability and adaptability to the ignorant savage and the wise philosopher are characteristic features of the teaching of the Prophet of Islam.
But it should be most carefully born in mind this stress on good actions is not the sacrifice correctness of faith. While there are various school of thought, one praising faith at the expense of deeds, another exhausting various acts to the detriment of correct belief, Islam is based on correct faith and righteous actions. Means are important as the end and ends are as important as the means. It is an organic Unity. Together they live and thrive. Separate them and both decay and die. In Islam faith can not be divorced from the action. Right knowledge should be transferred into right action to produce the right results. How often the words came in Quran -- Those who believe and do good thing, they alone shall enter paradise. Again and again, not less than fifty times these words are repeated as if too much stress can not be laid on them. Contemplation is encouraged but mere contemplation is not the goal. Those who believe and do nothing can not exist in Islam. These who believe and do wrong are inconceivable. Divine law is the law of effort and not of ideals. It chalks out for the men the path of eternal progress from knowledge to action and from action to satisfaction.
But what is the correct faith from which right action spontaneously proceeds resulting in complete satisfaction. Here the central doctrine of Islam is the Unity of God. There is no God but God is the pivot from which hangs the whole teaching and practice of Islam. He is unique not only as regards his divine being but also as regards his divine attributes.
As regards the attributes of God, Islam adopts here as in other things too, the law of golden mean. It avoids on the one hand, the view of God which divests the divine being of every attribute and rejects, on the other, the view which likens him to things material. The Quran says, On the one hand, there is nothing which is like him, on the other , it affirms that he is Seeing, Hearing, Knowing. He is the King who is without a stain of fault or deficiency, the mighty ship of His power floats upon the ocean of justice and equity. He is the Beneficent, the Merciful. He is the Guardian over all. Islam does not stop with this positive statement. It adds further which is its most special characteristic, the negative aspects of problem. There is also no one else who is guardian over everything. He is the meander of every breakage, and no one else is the meander of any breakage. He is the restorer of every loss and no one else is the restorer of any loss what-so-over. There is no God but one God, above any need, the maker of bodies, creator of souls, the Lord of the day of judgment, and in short, in the words of Quran, to him belong all excellent qualities.
Regarding the position of man in relation to the Universe, the Quran says:
"God has made subservient to you whatever is on the earth or in universe. You are destined to rule over the Universe."
But in relation to God, the Quran says:
"O man God has bestowed on you excellent faculties and has created life and death to put you to test in order to see whose actions are good and who has deviated from the right path."
In spite of free will which he enjoys, to some extent, every man is born under certain circumstances and continues to live under certain circumstances beyond his control. With regard to this God says, according to Islam, it is my will to create any man under condition that seem best to me. cosmic plans finite mortals can not fully comprehend. But I will certainly test you in prosperity as well in adversity, in health as well as in sickness, in heights as well as in depths. My ways of testing differ from man to man, from hour to hour. In adversity do not despair and do resort to unlawful means. It is but a passing phase. In prosperity do not forget God. God-gifts are given only as trusts. You are always on trial, every moment on test. In this sphere of life there is not to reason why, there is but to do and die. If you live in accordance with God; and if you die, die in the path of God. You may call it fatalism. but this type of fatalism is a condition of vigorous increasing effort, keeping you ever on the alert. Do not consider this temporal life on earth as the end of human existence. There is a life after death and it is eternal. Life after death is only a connection link, a door that opens up hidden reality of life. Every action in life however insignificant, produces a lasting effect. It is correctly recorded somehow. Some of the ways of God are known to you, but many of his ways are hidden from you. What is hidden in you and from you in this world will be unrolled and laid open before you in the next. the virtuous will enjoy the blessing of God which the eye has not seen, nor has the ear heard, nor has it entered into the hearts of men to conceive of they will march onward reaching higher and higher stages of evolution. Those who have wasted opportunity in this life shall under the inevitable law, which makes every man taste of what he has done, be subjugated to a course of treatment of the spiritual diseases which they have brought about with their own hands. Beware, it is terrible ordeal. Bodily pain is torture, you can bear somehow. Spiritual pain is hell, you will find it almost unbearable. Fight in this life itself the tendencies of the spirit prone to evil, tempting to lead you into iniquities ways. Reach the next stage when the self-accusing sprit in your conscience is awakened and the soul is anxious to attain moral excellence and revolt against disobedience. This will lead you to the final stage of the soul at rest, contented with God, finding its happiness and delight in him alone. The soul no more stumbles. The stage of struggle passes away. Truth is victorious and falsehood lays down its arms. All complexes will then be resolved. Your house will not be divided against itself. Your personality will get integrated round the central core of submission to the will of God and complete surrender to his divine purpose. All hidden energies will then be released. The soul then will have peace. God will then address you:
"O thou soul that art at rest, and restest fully contented with thy Lord return to thy Lord. He pleased with thee and thou pleased with him; So enter among my servants and enter into my paradise."
This is the final goal for man; to become, on the, one hand, the master of the universe and on the other, to see that his soul finds rest in his Lord, that not only his Lord will be pleased with him but that he is also pleased with his Lord. Contentment, complete contentment, satisfaction, complete satisfaction, peace, complete peace. The love of God is his food at this stage and he drinks deep at the fountain of life. Sorrow and defeat do not overwhelm him and success does not find him in vain and exulting.
The western nations are only trying to become the master of the Universe. But their souls have not found peace and rest.
Thomas Carlyle, struck by this philosophy of life writes "and then also Islam-that we must submit to God; that our whole strength lies in resigned submission to Him, whatsoever he does to us, the thing he sends to us, even if death and worse than death, shall be good, shall be best; we resign ourselves to God." The same author continues "If this be Islam, says Goethe, do we not all live in Islam?" Carlyle himself answers this question of Goethe and says "Yes, all of us that have any moral life, we all live so. This is yet the highest wisdom that heaven has revealed to our earth."
Azmat N. Khan
Description of the Prophet Mohammed (PBUH)
The following is an excerpt from the book entitled "The Message of Mohammad", by Athar Husain. Among other things, it talks about some of the personal characteristics of the prophet Mohammed (Peace Be Upon Him), the final messenger of Allah (God). It has been edited slightly in order to reduce it's length. Care has been taken not to change the content inshallah.
Appearance
Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him:
"as there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes (Shamail Tirmizi).
Dress
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the sholders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, Hafiz Bin Qaiyyam).
His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessy clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." (Abu Dawud, Chapter "Dress").
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearence should reflect it." (Abu Dawud)
He used to observe:
"Cleanliness is piety".
Mode of living
His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves , the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land which he had aquired in the later part of his life (Bukhari, Muslim, Abu Dawud). Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying,
"What have I to do with worldly things. My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on."
Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when the prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community (Bukhari, Sahih Bukhari).
He advised the people to live simple lives and himself practised great austerities. Even when he had become the virtual king of arabia, he lived an austere life bordering on privation. His wife Aiysha (ra) says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198). When he died there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").
He had declared unlawful for himself and his family anything given by the people by way of zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a zakat collector (Sahah-Kitab Sadqat).
His manners and disposition
"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an 3:159)
About himself the prophet (pbuh) said
"Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He used to say,
"I am a Prophet of Allah but I do not know what will be my end." (Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")
In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said,
"O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)
He used to pray,
"O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older people and stated:
"To honor an old man is to show respect to Allah."
He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left Aiysha (ra) said,
"You did not think well of this man, but you treated him so well."
The prophet (pbuh) replied,
"He is a bad person in the sight of Allah who does not behave courteously and people shun his company bacause of his bad manners." (Bukhari, Sahih Bukhari)
He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used to say,
"Let him who likes people to stand up in his honour, he should seek a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth bedouins accosted him in their own gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all muslims to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing persons"). He would sit with the humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid).
There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,
"He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." (Qazi Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of orphans and widows (Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants (Ibn Saad Vol. 6, p 213).
Children
He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said,
"In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me." (Abu Dawud)
Daily routine
On the authority of Ali, Tirmizi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for
"O Allah, I die and live with thy name on my lips."
On getting up he would say,
"All praise to Allah Who has given me life after death and towards Whom is the return."
He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the tahajjud prayers which he never missed even once in his life (Bukhari, Sahih Bukhari). He was not fastidious about his bed: sometimes he slept on his cot, sometimes on a skin or ordinary matress, and sometimes on the ground (Zarqani).
On friday he used to give sermons after the weekly "Jumma" prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a bedouin approached him and said, "O messenger of Allah, I am a traveler and am ignorant of my religion." The prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon (Tirmizi, Sunan Tirmizi).
On another occasion his grandson Husain, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon (Ibid).
Trust in Allah (swt)
Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied,
"Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause." (Ibn Hisham, Sirat-ur-Rasul.)
When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet's (pbuh) reply was:
"O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt." (Ibid)
To another well-wisher, he said,
"Allah will not leave me forelorn."
A dejected and oppressed disciple was comforted with the words:
"By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah." (Bukhari, Sahih Bukhari)
It was the same trust in Allah (swt) which emboldened the prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram. His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish. He consoled her, did his ablutions and went to the Kaaba to say prayers. There was only consternation among the Quraish when they saw him (Ahmed, Musnad, Vol. 1, pg. 368).
Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him,
"Do not worry, no one will be able to do you any harm" (Tabari, Ibn Hisham)
Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:
"We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not" (translation of Qur'an 36:9)
Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him,
"Grieve not. Allah is with us."
A guard was kept at the Prophet's house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:
"Allah will protect you from the people" (translation of Qur'an 5:67).
A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words,
"Even if this man wanted to kill me, he could not." (Ahmed, Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:
"Why did you do this?" "To kill you," was her defiant reply. She was told, "Allah would not have allowed you to do it." (Muslim, Sahih Muslim.)
In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, "Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).
Again in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.
Justice
The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.
Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).
A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,
"Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood")
The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiallity and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud)
Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat).
In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)
Equality
Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here:
Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)
On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. (Nasai pg. 803)
The prisioners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms")
During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." (Zarqani, Vol 4 pg. 306)
Kindness to animals
The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any animal over-loaded or ill-fed he would pull up the owner and say,
"Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad).
A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawud)
During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs (Bukhari, Sahih Bukhari).
As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.
He stated,
"Verily, there is heavenly reward for every act of kindness done to a living animal."
Love for the poor
The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said:
"He is not a perfect muslim who eats his fill and lets his neighbor go hungry."
He asked,
"Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that
"It is diffucult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the aquisition of wealth but insisted that it be lawfully aquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said,
"O Aysha, love the poor and let them come to you and Allah will draw you near to Himself." (Bukhari, Sahih Bukhari)
One or two instances of the Prophet's (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare (Bukhari, Sahih Bukhari).
His love for the poor was so deep that he used to pray:
"O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." (Nasai, Chapter: Pardon)
Abdul Ghani
A Blessing for Mankind
Published by International Islamic Publishing House
Unlike most other materials on this web site: ALL RIGHTS RESERVED
(Some corrections by MSA-USC)
Unlike most other materials on this web site: ALL RIGHTS RESERVED
(Some corrections by MSA-USC)
Muhammad (PBUH) (Blessings and Peace be upon him) was born in Makkah, Arabia, on Monday, 12 Rabi' Al-Awwal (2 August C.E). His mother, Aminah was the daughter of Wahb bin Abd Al-Manaf of the Zahrah family. His father, Abdullah, was the son of Abd Al-Muttalib. His genealogy has been traced to the noble house of Isma'il, the son of Ibrahim (Abraham) (PBUH) (May Peace be upon him) in about the fortieth descent.
Muhammad's father had died before his birth and his mother died when he was about six years old making him an orphan.
In accordance with the tradition of noble families of Makkah, he was taken by a foster mother, Halimah, to her village where he lived for a few years. During these years he was taken to Makkah several times to visit his mother. After the death of his mother, he was placed under the custody of his grandfather, Abd Al-Muttalib. When the grandfather died, he was under the care of his uncle, Abu Talib. By this time he used to look after sheep around Makkah and used to accompany his uncle on trade journeys to Syria.
Youth
In his youth he believed firmly in the Oneness of Allah (God)(SWT). He lived a very simple life and hated vanity and pride. He was compassionate to the poor, widows and orphans and shared their sufferings by helping them. He avoided all vices, which were commonly practiced among young people such as gambling, drinking wine, vulgarity and others. He was well-known as As-Sadiq(the truthful) and Al-Amin (the trustworthy). He was always trusted as a mediator between two conflicting parties in his homeland, Makkah.
Marriage
When he was about 25 years old, his uncle urged him to work with the caravan which belonged to a wealthy widow named Khadijah. He accepted and undertook the journey to Syria. He conducted business with such prudence and sense of duty that he returned with larger profit than usual. Khadijah was so impressed by the honest and attractive personality of Muhammad (PBUH) that she offered to marry him which Muhammad (PBUH) accepted. This marriage was a happy one. They had children. Khadijah was so far his only wife until she died at the age of 51.
Prophethood
Muhammad (PBUH) was born amidst a polytheistic (unbeliever) society. He was saddened and sick of the corrupt society around him. He often went toHiracave in the mountain near Makkah, later known as Jabal An-nur(the mountain of Light) where he meditated and pondered over the prevailing darkness brought about by ignorance. There he often remained deep in thought in communion with the unseen yet All-Pervading God of the Universe.
One night, while he was meditating in the Hiracave, the Angel Gabriel (peace be upon him) came to him. The Angel aroused him and his mighty voice reverberated in his ears. He was perplexed and did not know what to do. He was asked to read. He replied: "I cannot read!" The Angel repeated three times asking Muhammad (PBUH) to read, but he replied the same answer. Finally the Angel asked:
[Read in the name of your Lord , who created man from a clot. Read in the name of your God, the Most Bountiful, who taught by means of the pen, and taught man what he did not know.] (Qur'an 96: 1-5)
This was the first revelation received by Muhammad (PBUH). He was 40 years old at that time. The revelation continued to come to him from time to time in a period of 23 years.
These series of revelation were arranged according to the divine guidance given to Prophet Muhammad (PBUH), and later collected in the form of a Mushaf (book) the Qur'an (Reading). Most of its verses have clear meaning. Some verses are interpreted in conjunction with other verses and some others were interpreted by the Prophet (PBUH) himself through his words, actions and agreements which are known as his Sunnah (Traditions).
The Qur'anand the Sunnah together constitute the guidance and way of life for those who submit their life to Allah (God) (SWT). People who follow this guidance and way of life are guaranteed by Allah(SWT) to be saved in this world and the Hereafter.
Challenges
When the Prophet (PBUH) called the people to the way of Allah,not many people listened to his call. Most of them were members of his family and from the low class society. Among them were Khadijah, Ali, Zayd and Bilal. When he intensified his mission (da'wah: Call to Islam) by publicly announcing the religion he preached, he won more followers but at the same time had to face many challenges from the nobles and leaders who found their position being threatened and jeopardized. They stood together, under the pretext of defending the religion of their ancestors, to fight the new religion.
The morale of the few people who embraced Islamwas heightened when a small group of the respected people of Makkah joined the religion.
Notable among them were `Uthman bin `Affan, Zubair bin Al-`Awwam, `Abd Ar-Rehman bin `Awf, Talhah bin `Ubaydullah, Sa'd bin Abi Waqqas, Arqam bin Abi Arqam, `Ubaydullah bin Harith, Sa'id bin Zayd, `Amr bin Nufail, Fatimah (the wife of Nufail), Asma binti Abu Bakr, `Abdullah bin Mas'ud, Ja'far bin Abi Thalib (May Allah be pleased with them) and many others. Before this group, Abu Bakr was the first among the earlier followers that impressed the Prophet (PBUH) very much. The Prophet (PBUH) said about him: "I never invited anyone to the faith who did not display any hesitation in embracing it except Abu Bakr. When I had offered Islam,he showed no hesitation at all in accepting it."
As the result of these challenges from the Makkan unbelievers, some Muslims were subjected to torture, persecutions, isolations and boycotts. The Prophet (PBUH) had to be patient and had to look for the protection of Muslims. He asked Negus, King of Ethiopia to allow Muslims to migrate to his country. Negus welcomed the Muslimsemigrants in his territory and refused to hand them over to the Makkan unbeliever rulers.
Migration (Hijrah)
By the end of the Makkan period, the Prophet (PBUH) lost two people who were dear to him. They were his most affectionate uncle, Abu Talib, and his faithful and loving wife, Khadijah. After their deaths, the Makkans felt free to do what they wanted to impose to the Prophet and his followers.
In many Makkah was the Ka'bah(the Holy Mosque), which was built by Prophet Ibrahim (PBUH) centuries before as a holy place to worship Allah (SWT), the One. But in the course of time, the place had been converted by unbelievers to the worship of objects other than Allah (SWT). People added to it many tradition of their own. They used to visit this place for a few months in a year for pilgrimage. They came from all parts of Arabia, representing various famous tribes. The pilgrimage, inspite of its religious bearing, constituted for the Arabs a yearly festival where people met and indulge in their cultural activities. The Prophet (PBUH) took this opportunity to spread Islam.
Among those who were interested in his call, were a group of people from Yathrib (Madina) in the North of Arabia. They met secretly with the Prophet (PBUH) and a few Muslimsfrom Makkah in a village called `Aqabah.After becoming Muslims, they took an oath of allegiance to protect Islam, the Prophet and the Makkan Muslims.
The following year, the group of Muslims from Yathrib came again to Makkah. They met the Prophet (PBUH) at the same place where they previously met. This time, `Abbas bin Abd Al-Muttalib, the Prophet's uncle who was himself not a Muslim yet, was present at the meeting. They invited the Prophet (PBUH) and the Muslimsfrom Makkah to emigrate to Yathrib. They promised to treat them as true brothers and sisters. A long dialogue was held between the Muslims of Yathrib with the Prophet's uncle to make sure that they really wanted to welcome the Makkan Muslims in their town. The Prophet (PBUH) agreed at the end to emigrate to the new land.
Upon knowing that, the Muslimshad planned to leave Makkah, the Makkan unbelievers tried to stop the immigration but the first group had already migrated to Yathrib. The Makkans had fearthat the movement to Yathrib would give the Muslims a new base to spread Islam.
Within two months nearly all Muslims fMakkah, except the Prophet, Abu Bakr, Ali and a few helpless people had migrated. The Makkans then decided to kill the Prophet (PBUH). They made a plan for this purpose, but Allah (SWT)had made another plan over them, to quote the Qur'an.With various tactics and a good planning, the Prophet finally arrived peacefully in Yathrib, which was later known as Madinat Ar-Rasul(The city of the Prophet).
New Era
In Madinah the Prophet (PBUH) was able to work freely in spreading Islam. The followers ofIslamincreased day after day. But the threat by the Makkans did not stop. A few physical confrontations with the Makkans were ensued. Sometimes the battles were won by the Muslims,and sometimes by the Makkans. The Prophet (PBUH) also engaged in battles with the Byzantine and Persian powers that were jeopardizing the existence of Islam from the north and the east. But confrontation with the Makkans stopped for a while after the treaty of Hudaibiyah had been signed between the Muslims and the unbeliever Makkans.
During the Madinah period, the Muslims also established treaties with the Jews of Madinah and the tribes around the city. The Jews broke the treaty, which led to their expulsion out of the Arabian peninsula.
In Madinah, the Prophet (PBUH) succeeded in establishing Islam as a way of life in its true meaning. He was not only giving guidance on purely religious matters such as salat (prayers), zakat(almsgiving), Saum(fasting) and Hajj (pilgrimage) and examples in these matters, and also provided Muslims with rules and laws covering social, economic, political fields.
Emissaries Entertained in Madinah
It was in Madinah that the Prophet (PBUH) received envoys and emissaries from various tribes and nationals, asking matters of various sorts, demanding dialogues, negotiations etc. Among the emissaries were an envoy representing the Christian community in Najran (South Arabia). The Prophet (PBUH) welcomed them, entertained them as honoured guests and even allowed them to conduct their religious service in his city.
It was a good occasion to share each other's views on matters of religion. Some members of the envoy were deeply impressed by the treatment they received from the Muslims, thus leading them to embrace Islam.
Liberation of Makkah
The treaty of Hudaibiyah gave the Muslims a big opportunity to exemplify the true Islam in personal conduct and in relations with peoples and communities. But the peace did not stay long due to the attitude of the Makkan tribal chiefs who broke the treaty. Soon the Prophet (PBUH) marched very quietly to Makkah in the 8th year of the Hijrah (emigration) to Madinah.The Makkans gave no resistance and by the whole city surrendered to the Prophet (PBUH). He announced a general amnesty for all his enemies and treated all citizens of the city with generosity. A verse of the Qur'an was revealed on the occasion:
[ When the help of Allah and victory comes, and you see the people enter the religion of Allah in crowds. So glorify the Name of your Lord and beg His forgiveness. He, verily accept repentance.] (Qur'an 110: 1-3)
After the liberation of Makkah all the remaining hostile tribes in Arabia began to realize the reality of Islamic faith. People had seen the noble teachings of Islam. Good examples of forgiveness, tolerance, justice, fairness, steadfastness and other qualities as exemplified by the Prophet (PBUH) and his companions had left an impression in the hearts of hundreds of thousands of people who became Muslims.
Farewell Pilgrimage
In time the whole Arabia had become the land of Islam. The Prophet (PBUH) intended to perform the Hajj (pilgrimage). He announced his intention to the Muslims in Madinah and the surrounding areas and asked them to join him. This was in fact the only Hajj performed by him during his life time.
On this occasion he taught those who were present with him and to the whole world about the Hajj and the divine message that Allah had entrusted him to all mankind.
At the last gathering with the Ummah (nation) during the Hajj season, the Hajj of Wada' (Farewell) a sermon was delivered by the Prophet Muhammad (PBUH) at the valley of Arafat about 81 or 82 days before his death. It contained the very fundamentals of Islam. Seated on his camel, he spoke with a clear tone and asked who heard his speech to convey it to those who were not present there. Among others he said:
"O people, lend me and attentive ear, for I know not whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.
O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take usury, therefore all interest obligation shall henceforth be waived.
Beware of Satan, for the safety of your religion. He has lost all hopes that he will be able to lead you astray in big things, so beware of following him in small things.
O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your right then to them belongs the right to be fed and clothed in mildness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to commit adultery.
O people, listen to me in earnest, worship Allah (SWT), say your five daily prayers, fast during the month of Ramadhan, and give your wealth in zakat. Perform hajjif you can afford to. You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over the other except by piety and good deeds.
Remember, one day your will appear before Allah(SWT)and answer for your deeds. So beware, do not go astray from the path of righteousness after my death.
O people, no Prophet or Messenger will come after me and no new faith will be born. Reason well, therefore,
O people, and understand my words, which I convey to you. I leave behind me two things, the Qur'an and my example, the Sunnah, and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O' Allah, (SWT) that I have conveyed Your message to Your slaves."
The importance of this sermon can be seen from the Prophet's perception that this occasion may be the last one during his lifetime. He felt that this was the right time to summarize the principles of Islam to his fellow brothers and sisters.
By the perfection of this religion, it means that there's no need for humanity, and for the Muslims in particular, to look for another alternative way of life. As long as one holds fast to the two things left behind by the Prophet (theQur'anand the Sunnah), one will never go astray.
Death
About two months after returning from Makkah for Pilgrimage, the Prophet (PBUH) became ill but he was still able to perform his prayers in the mosque and give directives to the companions. His health was deteriorating day by day. At the last moment he asked Abu Bakr to lead the prayers in the mosque, Every member of his family and every companion was worried about his health. It was on Monday, 12th Rabi'Al-Awwal, the year 11A.H.,when he passed away at the age of sixty three years.
Many people did not believe that he had passed away. They thought that the Messenger of Allah would live forever. It was Abu Bakr, who had the feeling, since the Farewell Pilgrimage that the death of the Prophet (PBUH) was coming near, He convinced the congregation that the Prophet (PBUH) had actually passed away. Abu Bakr said to the congregation that if they worshipped Mu, Muhammad had died , and if they worshipped Allah (SWT),He lives forever. Then hrecited from the Qur'an:
"Muhammad (PBUH) is nought but a Messenger like the Messengers who had surely passed away before him: will you, then, if he dies or be slain, turn round on your heels?"
A Guidance to follow
Muhammad as a man had already died, but as a Prophet (PBUH) he left behind him a legacy in the form of the Qur'an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.
The teachings he left for us if put into practice in their true spirit and proper way will bring a happy life in this world and besides the indubitable rewards that will be received by those who believed in them in the life after death. In this sense, Islamis a worldly religion which cares first for the worldly affairs of humanity. The Hereafter is merely a continuation of the worldly life. It is difficult to portend that man can be saved in the Hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (PBUH). When his wife, `Aishah, was asked by a companion about the Prophet's (PBUH) daily conduct, `Aishah replied that the conduct of the Prophet (PBUH) was the Qur'anwhich is the guidance from Allah and Muhammad (PBUH) was given authority by Allahto interpret it. That is why his conduct was the exemplary of human conduct. Islam as brought by the Prophet Muhammad (PBUH) is very much misunderstood, as a religion perceived to contain souls and rituals like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon in a wider perspective than the narrow-minded view in the past.
The increased interest in Islamic studies by Muslimsand non-Muslims supported by the advanced printing technology has begun to open the eyes of the world about the true teachings and intrinsic values of Islam.
Economy (Expertise and Outlook)
In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained in order to narrow the gap between two opposite sides of human world. It is stated in the Qur'an:
"Say, who is there to forbid the beauty which Allah has brought forth for His creatures, and the good things from among the means of sustenance. Say, they are for those who believe [in Allah (SWT)] in this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection ... Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah (SWT), and the attributing unto Allah (SWT) of aught of which you have no knowledge"
So everyone is free to conduct any business he likes outside the harmful and shameful circle he has been warned to refrain from. If he does not listen to this warning, he will be in trouble. Every good quality set as a precondition to a successful business is encouraged by Islam.
The Prophet (PBUH) himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him marriage. He advocated Muslims to follow the spirit of Prophet Daud's (PBUH) (David) industriousness who earned his living from his own labour. He also said that faith of a Muslimis not complete if he is not good in his profession. He said:
"If you leave matter to those who are not professional, you are waiting for a disaster".
If he works in the production line, his products must be compatible with product of other companies or factories. In order to be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the lifetime of the Prophet (PBUH), he found many cases in market places where the merchants tried to cheat the customers. The Prophet (PBUH) said to them:
"Whoever cheats is not one of us (Muslim Book of Iman 164 and Ahmed V.3 PP 498)".
Islam laid many regulations the field of economy such as trade, leasing, business transaction, contract and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation by one man or one group at the expense of the others.
Cleanliness
The first thing in the religion brought by the Prophet Muhammad (PBUH) is the concern for cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains.
Before performing any rituals prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should also be clean.
Prior to carrying out his prayers or starting for pilgrimage, one has to make his Wudu (ablution). If he or she is in a state of impurity after having had a lawful intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body.
In the case of daily prayer, every Muslimhas to clean his/her private parts, face, hands, feet, mouth, nose, and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/her soul clean from unlawful deeds.
Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with Allah (SWT). He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealously, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, the sense of brotherliness, neighborliness and other noble qualities.
He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, tongue from evil. These are among the noble characteristics as exemplified by Prophet Muhammad (PBUH).
To clean the wealth, Islam instituted the zakat system (way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken Muslims in the interest of society as a whole.
For those capable persons whose wealth does not reach the minimum chargeable rate, he can also give voluntary contribution to the needy. This does not mean that the needy should always be receiving help from the affluent ones.
Prophet Muhammad (PBUH) said:
"The upper hand (giver) is better than the lower one (receiver)". Muslim Kitab Zakat No. 124
If the receiver of zakatcan grasp the spirit of the Prophet's (PBUH) saying, he will try his best to be the giver instead of the receiver by endeavoring to better his life as encouraged by the teachings of Islam.
In Islam the possession of more wealth does not raise a man's dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth but it is only a means, not the end. The end is happiness in life by attaining the higher values and not losing sight of in the pursuit of wealth.
Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. Allah the most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures.
The prohibition was decree because of its evil implications to humanity. The evils were created to test the human conscience and challenge their freewill in choosing between right and wrong.
All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (PBUH) was intended to purify the human soul in order to live a pure and clean life adored byAllah (SWT)and human beings.
Orderliness
One of the teachings of Islam is about orderlin. Discipline, regulation, management, planning and all other terms relating to organization are mostly considered as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial faith in one Allah (God) and the oneness of humanity. All the frame works were laid down in the Qur'anand the Prophet Muhammad (PBUH) applied himself to working out the essential details of that order.
One of the great values taught by Islamin this regard is to make use of the time left to humanity. The Qur'anand the Sunnah (Prophetic traditions) mentioned about time, day, week, month, year and century. People are lost if they did not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. It is true that life should be enjoyable but not at the expense of human resources and values which are essential for the continuation of their well-being.
Allah the Most Knowing had created time and space suitable for human activities for they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah (SWT) and serving His cause. The Qur'ansays that Allah (SWT)had created the day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects so that man on the earth can fix the time and arrange the calendar. By having standard time and standard calendar and the movements of astronomical objects, people are able to regulate their timetable in choosing the right moment for them in doing business and carrying out their activities.
Islam prescribes certain times for the daily prayers, certain month for the obligatory fasting and certain time in one's life time for performing the Hajj or pilgrimage which indicates that the religion brought by Prophet Muhammad (PBUH) places the life of Muslimsin systematic order. For every move and occasion made by Muslimsthere is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life.
Islam encourages people to think correctly before taking any decision. This means planning. There are many verses in the Qur'an admonishing against doing things unthinkingly and jumping to conclusions.
The Prophet (PBUH) also showed a good example in fulfilling promise and staying true to treaty, agreement or contract made between parties.
As a man of honour he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination of doing everything in proper order.
Friendliness
Prophet Muhammad (PBUH) was a warmhearted and faithful friend. He loved his companions. He extended greeting to those he knew and to those he did not know. He treated all people around him with kindness and affection.
He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam.He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader.
Neighborliness
He regarded the neighbors as brother and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right a Muslimto sleep with a full stomach after having had a good meal but let his neighbour starve. He laid down the foundation for a friendly relation and co-operation among neighbours exemplifying that living as a neighbour, one has one's right and responsibility.
In regard to the rights of a neighbour, the Prophet (PBUH) said:
"Gibreel (PBUH) used to advise me to take good care of the neighbour until I thought he would make him my heit." (Bukhari Kitab Al Adab No. 28 and Muslim Kitab Al Bir No. 146)
Goodwill
He was a good exemplar to those who subscribe to a harmonious society. Islamexhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion.
To safeguard the unity and solidarity of the nation and to achieve the welfare and well-being of the community, Muslimshave been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue.
Islamas brought by the Prophet Muhammad (PBUH) exhorts Muslims to visit the sick, to help to the needy and assist the weak. Islammakes no discrimination on the basis of race, colour or language. Its appeal is to the entire humanity.
Respect for Women
The Prophet Muhammad (PBUH) brought changes for the betterment of womens conditions.
Woman is recognized by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are in her partner.
She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.
She is equal to man in the pursuit of education and knowledge.
Islam enjoined the seeking of knowledge upon Muslim, it makes no distinction between man and woman, who is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female.
Islam grants woman equal rights to contract, to enterprise, to earn and possess independently. Her life, her property, her honor are as sacred as those of man.
Islam has also given woman a share of inheritance. Before Islam, she was not only deprived of that share, but was herself considered as property to be inherited by man.
Statesmanship
When Prophet Muhammad (PBUH) arrived at Madinah, he initiated the formation of an Islamic state. After establishing politics, brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the city and made treaties with them.
When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad (PBUH) was able to confront them, and when the Makkans were finally defeated in the battle of Al-Khandaq (Trenches), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad (PBUH).
His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness in conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship.
The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah.People might accept a new faith but it would take time to change their habits, custom and ways of life. And even if a small group of people succeeded in changing their ways of life there would be many others who would not let these people practice their belief and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life.
The State founded by Prophet Muhammad (PBUH) was built physical force, as every state must necessarily be, to fulfill its function of stopping aggression and oppression.
A democratic system in Islam is expressed through the term shura (council). The Qur'antranslation reads:
[ And those who respond to their Lord and keep up prayer and their affairs [of government] by counseling among themselves and who spend out of what We have given them.] (Qur'an 42: 38)
- <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l2 level2 lfo3; tab-stops: list 72.0pt" class=MsoNormal>Abdul Hamid Siddique, The life of Muhammad. Beirut: Dar El Fath. <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l2 level2 lfo3; tab-stops: list 72.0pt" class=MsoNormal>Afzalur Rehman, Muhamma, Blessing for Mankind. <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l2 level2 lfo3; tab-stops: list 72.0pt" class=MsoNormal>London: The Muslim Schools Trust London. <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l2 level2 lfo3; tab-stops: list 72.0pt" class=MsoNormal>Ministry of Religious Affairs Pakistan, Universality of the Prophet's Message.
- Mohammed Hussein Hikal, Hayat Mohammed. Cairo: Dar Al Ma'arif.
Below are the names of the 25 Rasul(Messengers of Allah)
- <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Adam(PBUH); (Peace be upon him) <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Idris(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Nuh (Noah)(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Hud(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Saleh(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Lut (Lot)(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Ibrahim (Abraham) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Ismail (Shmael) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Ishak (Isaac) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Ya'kub (Jacob) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Yousuf (Joseph)(PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Shuaib (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Harun (Aaron) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Musa (Moses) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Dawood (David) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Sulaiman (Solomon) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Ayub (Job) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Zulkifl (Ezekiel) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Yunus (Jonah) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Elyas (Elijah) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Al-Yasa' (Elisah) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Zakariyah (Zechariah) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>Yahya (John) (PBUH). <LI style="mso-margin-top-alt: auto; mso-margin-bottom-alt: auto; mso-list: l0 level1 lfo6; tab-stops: list 36.0pt" class=MsoNormal>`Isa (Jesus) (PBUH).
- Muhammad (PBUH)
When starting to do something
Bism-illah
When intending to do something in future
Insha-Allah
When in pain and distress
Ya-Allah
When expressing appreciation
Masha-Allah
When thanking someone
Jazak-Allah Khayran
When awakening from sleep
La-ilaha-illallah
When thanking Allah or When sneezing
Alhamdu-lillah
When someone else sneezes
Yar-Hamuk-Allah
When repenting of a sin
Astagh-Firullah
When taking oath
Wallah/Billah
When someone supplicates
Ameen
When death message is received
Inna-Lillahi-wa- inna-ilaihi Raji-oun
What is said about the Prophet Muhammad (Pbuh)
In the Name of Allah, The Beneficent, The Merciful
During the centuries of the crusades, all sorts of slanders were invented against Prophet Muhammad (pbuh). But with the birth of the modern age, marked with religious tolerance and freedom of thought, there has been a great change in the approach of Western authors in their delineation of his life and character. The views of some non-Muslim scholars regarding Prophet Muhammad, given at the end, justify this opinion.
But the West has still to go a step forward to discover the greatest reality about Muhammad and that is his being the true and the last Prophet of God for the whole humanity. In spite of all its objectivity and enlightenment there has been no sincere and objective attempt by the West to understand the Prophethood of Muhammad (pbuh). It is so strange that very glowing tributes are paid to him for his integrity and achievement but his claim of being the Prophet of God has been rejected explicitly or implicitly. It is here that a searching of the heart is required, and a review of the so-called objectivity is needed. The following glaring facts from the life of Muhammad (pbuh) have been furnished to facilitate an unbiased, logical and objective decision regarding his Prophethood.
Up to the age of forty, Muhammad was not known as a statesman, a preacher or an orator. He was never seen discussing the principles of metaphysics, ethics, law, politics, economics or sociology. No doubt he possessed an excellent character, charming manners and was highly cultured. Yet there was nothing so deeply striking and so radically extraordinary in him that would make men expect something great and revolutionary from him in the future. But when he came out of the Cave (HIRA) with a new message, he was completely transformed. Is it possible for such a person of the above qualities to turn all of a sudden into 'an impostor' and claim to be the Prophet of Allah and invite all the rage of his people? One might ask: for what reason did he suffer all those hardships? His people offered to accept him as their King and he would leave the preaching of his religion. But he chose to refuse their tempting offers and go on preaching his religion single-handedly in face of all kinds of insults, social boycott and even physical assault by his own people. Was it not only God's support and his firm will to disseminate the message of Allah and his deep-rooted belief that ultimately Islam would emerge as the only way of life for humanity, that he stood like a mountain in the face of all opposition and conspiracies to eliminate him? Furthermore, had he come with a design of rivalry with the Christians and the Jews, why should he have made belief in Jesus Christ and Moses and other Prophets of God (peace be upon them), a basic requirement of faith without which no one could be a Muslim?
Is it not an incontrovertible proof of his Prophethood that in spite of being unlettered and having led a very normal and quiet life for forty years, when he began preaching his message, all of Arabia stood in awe and wonder and was bewitched by his wonderful eloquence and oratory? It was so matchless that the whole legion of Arab poets, preachers and orators of the highest calibre failed to bring forth its equivalent. And above all, how could he then pronounce truths of a scientific nature contained in the Qur'an that no other human being could possible have developed at that time?
Last but not least, why did he lead a hard life even after gaining power and authority? Just ponder over the words he uttered while dying: "We the community of the Prophets are not inherited. Whatever we leave is for charity."
As a matter of fact, Muhammad (pbuh) is the last link of the chain of Prophets sent in different lands and times since the very beginning of the human life on this planet. Read the following writings of the Western authors:
"If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls. . . his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words.
"Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?"
Lamartine, HISTOIRE DE LA TURQUIE, Paris, 1854, Vol. II, pp. 276-277.
"It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran. . . The Mahometans have uniformly withstood the temptation of reducing the object of their faith an devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion."
Edward Gibbon and Simon Ocklay, HISTORY OF THE SARACEN EMPIRE, London, 1870, p. 54.
"He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports."
Bosworth Smith, MOHAMMAD AND MOHAMMADANISM, London, 1874, p. 92.
"It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher."
Annie Besant, THE LIFE AND TEACHINGS OF MUHAMMAD, Madras,1932, p. 4.
"His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad."
W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52.
"Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband.
"Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded "Read." So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God."
"In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced, "An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being." "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: "If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever."
James A. Michener, "ISLAM: THE MISUNDERSTOOD RELIGION," in READER'S DIGEST (American edition), May 1955, pp. 68-70.
"My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level."
Michael H. Hart, THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, New York: Hart Publishing Company, Inc., 1978, p. 33.
Mohammed The Prophet
By Prof. K. S. Ramakrishna Rao, Head of the Department of Philosophy,
Government College for Women University of Mysore, Mandya-571401 (Karnatika).
Government College for Women University of Mysore, Mandya-571401 (Karnatika).
In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.
When he appeared Arabia was a desert -- a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad -- a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents -- Asia, Africa and Europe.
When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.
But there is another aspect of this problem. Man lives in society. Our lives are bound with the lives of others willingly or unwillingly, directly or indirectly. We eat the food grown in the same soil, drink water, from the same the same spring and breathe the same air. Even while staunchly holding our own views, it would be helpful, if we try to adjust ourselves to our surroundings, if we also know to some extent, how the mind our neighbor moves and what the main springs of his actions are. From this angle of vision it is highly desirable that one should try to know all religions of the world, in the proper sprit, to promote mutual understanding and better appreciation of our neighborhood, immediate and remote.
Further, our thoughts are not scattered as appear to be on the surface. They have got themselves crystallized around a few nuclei in the form of great world religions and living faiths that guide and motivate the lives of millions that inhabit this earth of ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of the world before us, to make a little attempt to know the great religions and system of philosophy that have ruled mankind.
In spite of these preliminary remarks, the ground in these field of religion, where there is often a conflict between intellect and emotion is so slippery that one is constantly reminded of fools that rush in where angels fear to tread. It is also not so complex from another point of view. The subject of my writing is about the tenets of a religion which is historic and its prophet who is also a historic personality. Even a hostile critic like Sir William Muir speaking about the holy Quran says that. "There is probably in the world no other book which has remained twelve centuries with so pure text." I may also add Prophet Mohammad is also a historic personality, every event of whose life has been most carefully recorded and even the minutest details preserved intact for the posterity. His life and works are not wrapped in mystery.
My work today is further lightened because those days are fast disappearing when Islam was highly misrepresented by some of its critics for reasons political and otherwise. Prof. Bevan writes in Cambridge Medieval History, "Those account of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities." My problem is to write this monograph is easier because we are now generally not fed on this kind of history and much time need be spent on pointing out our misrepresentation of Islam.
The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name. The principle of Islam that there is no compulsion in religion is well known. Gibbon, a historian of world repute says, "A pernicious tenet has been imputed to Mohammadans, the duty of extirpating all the religions by sword." This charge based on ignorance and bigotry, says the eminent historian, is refuted by Quran, by history of Musalman conquerors and by their public and legal toleration of Christian worship. The great success of Mohammad's life had been effected by sheer moral force, without a stroke of sword.
But in pure self-defense, after repeated efforts of conciliation had utterly failed, circumstances dragged him into the battlefield. But the prophet of Islam changed the whole strategy of the battlefield. The total number of casualties in all the wars that took place during his lifetime when the whole Arabian Peninsula came under his banner, does not exceed a few hundreds in all. But even on the battlefield he taught the Arab barbarians to pray, to pray not individually, but in congregation to God the Almighty. During the dust and storm of warfare whenever the time for prayer came, and it comes five times a every day, the congregation prayer had not to be postponed even on the battlefield. A party had to be engaged in bowing their heads before God while other was engaged with the enemy. After finishing the prayers, the two parties had to exchange their positions. To the Arabs, who would fight for forty years on the slight provocation that a camel belonging to the guest of one tribe had strayed into the grazing land belonging to other tribe and both sides had fought till they lost 70,000 lives in all; threatening the extinction of both the tribes to such furious Arabs, the Prophet of Islam taught self-control and discipline to the extent of praying even on the battlefield. In an aged of barbarism, the Battlefield itself was humanized and strict instructions were issued not to cheat, not to break trust, not to mutilate, not to kill a child or woman or an old man, not to hew down date palm nor burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own treatment with his bitterest enemies is the noblest example for his followers. At the conquest of Mecca, he stood at the zenith of his power. The city which had refused to listen to his mission, which had tortured him and his followers, which had driven him and his people into exile and which had unrelentingly persecuted and boycotted him even when he had taken refuge in a place more than 200 miles away, that city now lay at his feet. By the laws of war he could have justly avenged all the cruelties inflicted on him and his people. But what treatment did he accord to them? Mohammad's heart flowed with affection and he declared, "This day, there is no REPROOF against you and you are all free." "This day" he proclaimed, "I trample under my feet all distinctions between man and man, all hatred between man and man."
This was one of the chief objects why he permitted war in self defense, that is to unite human beings. And when once this object was achieved, even his worst enemies were pardoned. Even those who killed his beloved uncle, Hamazah, mangled his body, ripped it open, even chewed a piece of his liver.
The principles of universal brotherhood and doctrine of the equality of mankind which he proclaimed represents one very great contribution of Mohammad to the social uplift of humanity. All great religions have preached the same doctrine but the prophet of Islam had put this theory into actual practice and its value will be fully recognized, perhaps centuries hence, when international consciousness being awakened, racial prejudices may disappear and greater brotherhood of humanity come into existence.
Miss. Sarojini Naidu speaking about this aspect of Islam says, "It was the first religion that preached and practiced democracy; for in the mosque, when the minaret is sounded and the worshipers are gathered together, the democracy of Islam is embodied five times a day when the peasant and the king kneel side by side and proclaim, God alone is great." The great poetess of India continues, "I have been struck over and over again by this indivisible unity of Islam that makes a man instinctively a brother. When you meet an Egyptian, an Algerian and Indian and a Turk in London, it matters not that Egypt is the motherland of one and India is the motherland of another."
Mahatma Gandhi, in his inimitable style, says "Some one has said that Europeans in South Africa dread the advent Islam -- Islam that civilized Spain, Islam that took the torch light to Morocco and preached to the world the Gospel of brotherhood. The Europeans of South Africa dread the Advent of Islam. They may claim equality with the white races. They may well dread it, if brotherhood is a sin. If it is equality of colored races then their dread is well founded."
Every year, during the Haj, the world witnesses the wonderful spectacle of this international Exhibition of Islam in leveling all distinctions of race, color and rank. Not only the Europeans, the African, the Arabian, the Persian, the Indians, the Chinese all meet together in Medina as members of one divine family, but they are clad in one dress every person in two simple pieces of white seamless cloth, one piece round the loin the other piece over the shoulders, bare head without pomp or ceremony, repeating "Here am I O God; at thy command; thou art one and alone; Here am I." Thus there remains nothing to differentiate the high from the low and every pilgrim carries home the impression of the international significance of Islam.
In the opinion of Prof. Hurgronje "the league of nations founded by prophet of Islam put the principle of international unity of human brotherhood on such Universal foundations as to show candle to other nations." In the words of same Professor "the fact is that no nation of the world can show a parallel to what Islam has done the realization of the idea of the League of Nations."
The prophet of Islam brought the reign of democracy in its best form. The Caliph Caliph Ali and the son in-law of the prophet, the Caliph Mansur, Abbas, the son of Caliph Mamun and many other caliphs and kings had to appear before the judge as ordinary men in Islamic courts. Even today we all know how the black Negroes were treated by the civilized white races. Consider the state of BILAL, a Negro Slave, in the days of the prophet of Islam nearly 14 centuries ago. The office of calling Muslims to prayer was considered to be of status in the early days of Islam and it was offered to this Negro slave. After the conquest of Mecca, the Prophet ordered him to call for prayer and the Negro slave, with his black color and his thick lips, stood over the roof of the holy mosque at Mecca called the Ka'ba the most historic and the holiest mosque in the Islamic world, when some proud Arabs painfully cried loud, "Oh, this black Negro Slave, woe be to him. He stands on the roof of holy Ka'ba to call for prayer." At that moment, the prophet announced to the world, this verse of the holy QURAN for the first time.
"O mankind, surely we have created you, families and tribes, so you may know one another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware."
And these words of the holy Quran created such a mighty transformation that the Caliph of Islam, the purest of Arabs by birth, offered their daughter in marriage to this Negro Slave, and whenever, the second Caliph of Islam, known to history as Umar the great, the commander of faithful, saw this Negro slave, he immediately stood in reverence and welcomed him by "Here come our master; Here come our lord." What a tremendous change was brought by Quran in the Arabs, the proudest people at that time on the earth. This is the reason why Goethe, the greatest of German poets, speaking about the Holy Quran declared that, "This book will go on exercising through all ages a most potent influence." This is also the reason why George Bernard Shaw says, "If any religion has a chance or ruling over England, say, Europe, within the next 100 years, it is Islam".
It is this same democratic spirit of Islam that emancipated women from the bondage of man. Sir Charles Edward Archibald Hamilton says "Islam teaches the inherent sinlessness of man. It teaches that man and woman and woman have come from the same essence, posses the same soul and have been equipped with equal capabilities for intellectual, spiritual and moral attainments."
The Arabs had a very strong tradition that one who can smite with the spear and can wield the sword would inherit. But Islam came as the defender of the weaker sex and entitled women to share the inheritance of their parents. It gave women, centuries ago right of owning property, yet it was only 12 centuries later , in 1881, that England, supposed to be the cradle of democracy adopted this institution of Islam and the act was called "the married woman act", but centuries earlier, the Prophet of Islam had proclaimed that "Woman are twin halves of men. The rights of women are sacred. See that women maintained rights granted to them."
Islam is not directly concerned with political and economic systems, but indirectly and in so far as political and economic affairs influence man's conduct, it does lay down some very important principles to govern economic life. According to Prof. Massignon, it maintains the balance between exaggerated opposites and has always in view the building of character which is the basis of civilization. This is secured by its law of inheritance, by an organized system of charity known as Zakat, and by regarding as illegal all anti-social practices in the economic field like monopoly, usury, securing of predetermined unearned income and increments, cornering markets, creating monopolies, creating an artificial scarcity of any commodity in order to force the prices to rise. Gambling is illegal. Contribution to schools, to places of worship, hospitals, digging of wells, opening of orphanages are highest acts of virtue. Orphanages have sprung for the first time, it is said, under the teaching of the prophet of Islam. The world owes its orphanages to this prophet born an orphan. "Good all this" says Carlyle about Mohammad. "The natural voice of humanity, of pity and equity, dwelling in the heart of this wild son of nature, speaks."
A historian once said a great man should be judged by three tests: Was he found to be of true metel by his contemporaries ? Was he great enough to raise above the standards of his age ? Did he leave anything as permanent legacy to the world at large ? This list may be further extended but all these three tests of greatness are eminently satisfied to the highest degree in case of prophet Mohammad. Some illustrations of the last two have already been mentioned.
The first is: Was the Prophet of Islam found to be of true metel by his contemporaries?
Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. Even those who did not believe in his message were forced to say "O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message." They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad's moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives. They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?
Read the history of the early converts to Islam, and every heart would melt at the sight of the brutal treatment of innocent Muslim men and women.
Sumayya, an innocent women, is cruelly torn into pieces with spears. An example is made of "Yassir whose legs are tied to two camels and the beast were are driven in opposite directions", Khabbab bin Arth is made lie down on the bed of burning coal with the brutal legs of their merciless tyrant on his breast so that he may not move and this makes even the fat beneath his skin melt. "Khabban bin Adi is put to death in a cruel manner by mutilation and cutting off his flesh piece-meal." In the midst of his tortures, being asked weather he did not wish Mohammad in his place while he was in his house with his family, the sufferer cried out that he was gladly prepared to sacrifice himself his family and children and why was it that these sons and daughters of Islam not only surrendered to their prophet their allegiance but also made a gift of their hearts and souls to their master? Is not the intense faith and conviction on part of immediate followers of Mohammad, the noblest testimony to his sincerity and to his utter self-absorption in his appointed task?
And these men were not of low station or inferior mental caliber. Around him in quite early days, gathered what was best and noblest in Mecca, its flower and cream, men of position, rank, wealth and culture, and from his own kith and kin, those who knew all about his life. All the first four Caliphs, with their towering personalities, were converts of this period.
The Encyclopedia Brittanica says that "Mohammad is the most successful of all Prophets and religious personalities".
But the success was not the result of mere accident. It was not a hit of fortune. It was a recognition of fact that he was found to be true metal by his contemporaries. It was the result of his admirable and all compelling personality.
The personality of Mohammad! It is most difficult to get into the truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Mohammad the Prophet, there is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman; Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans; Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad the Law-giver; Mohammad the Judge; Mohammad the Saint.
And in all these magnificent roles, in all these departments of human activities, he is like, a hero..
Orphanhood is extreme of helplessness and his life upon this earth began with it; Kingship is the height of the material power and it ended with it. From an orphan boy to a persecuted refugee and then to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of its destinies, with all its trials and temptations, with all its vicissitudes and changes, its lights and shades, its up and downs, its terror and splendor, he has stood the fire of the world and came out unscathed to serve as a model in every face of life. His achievements are not limited to one aspect of life, but cover the whole field of human conditions.
If for instance, greatness consist in the purification of a nation, steeped in barbarism and immersed in absolute moral darkness, that dynamic personality who has transformed, refined and uplifted an entire nation, sunk low as the Arabs were, and made them the torch-bearer of civilization and learning, has every claim to greatness. If greatness lies in unifying the discordant elements of society by ties of brotherhood and charity, the prophet of the desert has got every title to this distinction. If greatness consists in reforming those warped in degrading and blind superstition and pernicious practices of every kind, the prophet of Islam has wiped out superstitions and irrational fear from the hearts of millions. If it lies in displaying high morals, Mohammad has been admitted by friend and foe as Al Amin, or the faithful. If a conqueror is a great man, here is a person who rose from helpless orphan and an humble creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who founded great empire that has survived all these 14 centuries. If the devotion that a leader commands is the criterion of greatness, the prophet's name even today exerts a magic charm over millions of souls, spread all over the world.
He had not studied philosophy in the school of Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest truths of eternal value to mankind. Illiterate himself, he could yet speak with an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an orphan blessed with no worldly goods, he was loved by all. He had studied at no military academy; yet he could organize his forces against tremendous odds and gained victories through the moral forces which he marshaled. Gifted men with genius for preaching are rare. Descartes included the perfect preacher among the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar view. He says "A great theorist is seldom a great leader. An Agitator is more likely to posses these qualities. He will always be a great leader. For leadership means ability to move masses of men. The talents to produce ideas has nothing in common with capacity for leadership." "But", he says, "The Union of theorists, organizer and leader in one man, is the rarest phenomenon on this earth; Therein consists greatness."
In the person of the Prophet of Islam the world has seen this rarest phenomenon walking on the earth, walking in flesh and blood.
And more wonderful still is what the reverend Bosworth Smith remarks, "Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope's claims, and Caesar without the legions of Caesar, without an standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life."
After the fall of Mecca, more than one million square miles of land lay at his feet, Lord of Arabia, he mended his own shoes and coarse woolen garments, milked the goats, swept the hearth, kindled the fire and attended the other menial offices of the family. The entire town of Medina where he lived grew wealthy in the later days of his life. Everywhere there was gold and silver in plenty and yet in those days of prosperity many weeks would elapse without a fire being kindled in the hearth of the king of Arabia, His food being dates and water. His family would go hungry many nights successively because they could not get anything to eat in the evening. He slept on no soften bed but on a palm mat, after a long busy day to spend most of his night in prayer, often bursting with tears before his creator to grant him strength to discharge his duties. As the reports go, his voice would get choked with weeping and it would appear as if a cooking pot was on fire and boiling had commenced. On the very day of his death his only assets were few coins a part of which went to satisfy a debt and rest was given to a needy person who came to his house for charity. The clothes in which he breathed his last had many patches. The house from where light had spread to the world was in darkness because there was no oil in the lamp.
Circumstances changed, but the prophet of God did not. In victory or in defeat, in power or in adversity, in affluence or in indigence, he is the same man, disclosed the same character. Like all the ways and laws of God, Prophets of God are unchangeable.
An honest man, as the saying goes, is the noblest work of God, Mohammad was more than honest. He was human to the marrow of his bones. Human sympathy, human love was the music of his soul. To serve man, to elevate man, to purify man, to educate man, in a word to humanize man-this was the object of his mission, the be-all and end all of his life. In thought, in word, in action he had the good of humanity as his sole inspiration, his sole guiding principle.
He was most unostentatious and selfless to the core. What were the titles he assumed? Only true servant of God and His Messenger. Servant first, and then a messenger. A Messenger and prophet like many other prophets in every part of the world, some known to you, many not known you. If one does not believe in any of these truths one ceases to be a Muslim. It is an article of faith.
"Looking at the circumstances of the time and unbounded reverence of his followers" says a western writer "the most miraculous thing about Mohammad is, that he never claimed the power of working miracles." Miracles were performed but not to propagate his faith and were attributed entirely to God and his inscrutable ways. He would plainly say that he was a man like others. He had no treasures of earth or heaven. Nor did he claim to know the secrets of that lie in womb of future. All this was in an age when miracles were supposed to be ordinary occurrences, at the back and call of the commonest saint, when the whole atmosphere was surcharged with supernaturalism in Arabia and outside Arabia.
He turned the attention of his followers towards the study of nature and its laws, to understand them and appreciate the Glory of God. The Quran says,
"God did not create the heavens and the earth and all that is between them in play. He did not create them all but with the truth. But most men do not know."
The world is not illusion, nor without purpose. It has been created with the truth. The number of verses inviting close observation of nature are several times more than those that relate to prayer, fasting, pilgrimage etc. all put together. The Muslim under its influence began to observe nature closely and this give birth to the scientific spirit of the observation and experiment which was unknown to the Greeks. While the Muslim Botanist Ibn Baitar wrote on Botany after collecting plants from all parts of the world, described by Myer in his Gesch. der Botanikaa-s, a monument of industry, while Al Byruni traveled for forty years to collect mineralogical specimens, and Muslim Astronomers made some observations extending even over twelve years. Aristotle wrote on Physics without performing a single experiment, wrote on natural history, carelessly stating without taking the trouble to ascertain the most verifiable fact that men have more teeth than animal. Galen, the greatest authority on classical anatomy informed that the lower jaw consists of two bones, a statement which is accepted unchallenged for centuries till Abdul Lateef takes the trouble to examine a human skeleton. After enumerating several such instances, Robert Priffault concludes in his well known book The making of humanity, "The debt of our science to the Arabs does not consist in starting discovers or revolutionary theories. Science owes a great more to Arabs culture; it owes is existence." The same writer says "The Greeks systematized, generalized and theorized but patient ways of investigation, the accumulation of positive knowledge, the minute methods of science, detailed and prolonged observation, experimental inquiry, were altogether alien to Greek temperament. What we call science arose in Europe as result of new methods of investigation, of the method of experiment, observation, measurement, of the development of Mathematics in form unknown to the Greeks. That spirit and these methods, concludes the same author, were introduced into the European world by Arabs."
It is the same practical character of the teaching of Prophet Mohammad that gave birth to the scientific spirit, that has also sanctified the daily labors and the so called mundane affairs. The Quran says that God has created man to worship him but the word worship has a connotation of its own. Gods worship is not confined to prayer alone, but every act that is done with the purpose of winning approval of God and is for the benefit of the humanity comes under its purview. Islam sanctifies life and all its pursuits provided they are performed with honesty, justice and pure intents. It obliterates the age-long distinction between the sacred and profane. The Quran says if you eat clean things and thank God for it, it is an act of worship. It is saying of the prophet of Islam that Morsel of food that one places in the mouth of his wife is an act of virtue to be rewarded by God. Another tradition of the Prophet says "He who is satisfying the desire of his heart will be rewarded by God provided the methods adopted are permissible." A person was listening to him exclaimed 'O Prophet of God, he is answering the calls of passions, is only satisfying the craving of his heart. Forthwith came the reply, "Had he adopted an awful method for the satisfaction of his urge, he would have been punished; then why should he not be rewarded for following the right course."
This new conception of religion that it should also devote itself to the betterment of this life rather than concern itself exclusively with super mundane affairs, has led to a new orientation of moral values. Its abiding influence on the common relations of mankind in the affairs of every day life, its deep power over the masses, its regulation of their conception of rights and duty, its suitability and adaptability to the ignorant savage and the wise philosopher are characteristic features of the teaching of the Prophet of Islam.
But it should be most carefully born in mind this stress on good actions is not the sacrifice correctness of faith. While there are various school of thought, one praising faith at the expense of deeds, another exhausting various acts to the detriment of correct belief, Islam is based on correct faith and righteous actions. Means are important as the end and ends are as important as the means. It is an organic Unity. Together they live and thrive. Separate them and both decay and die. In Islam faith can not be divorced from the action. Right knowledge should be transferred into right action to produce the right results. How often the words came in Quran -- Those who believe and do good thing, they alone shall enter paradise. Again and again, not less than fifty times these words are repeated as if too much stress can not be laid on them. Contemplation is encouraged but mere contemplation is not the goal. Those who believe and do nothing can not exist in Islam. These who believe and do wrong are inconceivable. Divine law is the law of effort and not of ideals. It chalks out for the men the path of eternal progress from knowledge to action and from action to satisfaction.
But what is the correct faith from which right action spontaneously proceeds resulting in complete satisfaction. Here the central doctrine of Islam is the Unity of God. There is no God but God is the pivot from which hangs the whole teaching and practice of Islam. He is unique not only as regards his divine being but also as regards his divine attributes.
As regards the attributes of God, Islam adopts here as in other things too, the law of golden mean. It avoids on the one hand, the view of God which divests the divine being of every attribute and rejects, on the other, the view which likens him to things material. The Quran says, On the one hand, there is nothing which is like him, on the other , it affirms that he is Seeing, Hearing, Knowing. He is the King who is without a stain of fault or deficiency, the mighty ship of His power floats upon the ocean of justice and equity. He is the Beneficent, the Merciful. He is the Guardian over all. Islam does not stop with this positive statement. It adds further which is its most special characteristic, the negative aspects of problem. There is also no one else who is guardian over everything. He is the meander of every breakage, and no one else is the meander of any breakage. He is the restorer of every loss and no one else is the restorer of any loss what-so-over. There is no God but one God, above any need, the maker of bodies, creator of souls, the Lord of the day of judgment, and in short, in the words of Quran, to him belong all excellent qualities.
Regarding the position of man in relation to the Universe, the Quran says:
"God has made subservient to you whatever is on the earth or in universe. You are destined to rule over the Universe."
But in relation to God, the Quran says:
"O man God has bestowed on you excellent faculties and has created life and death to put you to test in order to see whose actions are good and who has deviated from the right path."
In spite of free will which he enjoys, to some extent, every man is born under certain circumstances and continues to live under certain circumstances beyond his control. With regard to this God says, according to Islam, it is my will to create any man under condition that seem best to me. cosmic plans finite mortals can not fully comprehend. But I will certainly test you in prosperity as well in adversity, in health as well as in sickness, in heights as well as in depths. My ways of testing differ from man to man, from hour to hour. In adversity do not despair and do resort to unlawful means. It is but a passing phase. In prosperity do not forget God. God-gifts are given only as trusts. You are always on trial, every moment on test. In this sphere of life there is not to reason why, there is but to do and die. If you live in accordance with God; and if you die, die in the path of God. You may call it fatalism. but this type of fatalism is a condition of vigorous increasing effort, keeping you ever on the alert. Do not consider this temporal life on earth as the end of human existence. There is a life after death and it is eternal. Life after death is only a connection link, a door that opens up hidden reality of life. Every action in life however insignificant, produces a lasting effect. It is correctly recorded somehow. Some of the ways of God are known to you, but many of his ways are hidden from you. What is hidden in you and from you in this world will be unrolled and laid open before you in the next. the virtuous will enjoy the blessing of God which the eye has not seen, nor has the ear heard, nor has it entered into the hearts of men to conceive of they will march onward reaching higher and higher stages of evolution. Those who have wasted opportunity in this life shall under the inevitable law, which makes every man taste of what he has done, be subjugated to a course of treatment of the spiritual diseases which they have brought about with their own hands. Beware, it is terrible ordeal. Bodily pain is torture, you can bear somehow. Spiritual pain is hell, you will find it almost unbearable. Fight in this life itself the tendencies of the spirit prone to evil, tempting to lead you into iniquities ways. Reach the next stage when the self-accusing sprit in your conscience is awakened and the soul is anxious to attain moral excellence and revolt against disobedience. This will lead you to the final stage of the soul at rest, contented with God, finding its happiness and delight in him alone. The soul no more stumbles. The stage of struggle passes away. Truth is victorious and falsehood lays down its arms. All complexes will then be resolved. Your house will not be divided against itself. Your personality will get integrated round the central core of submission to the will of God and complete surrender to his divine purpose. All hidden energies will then be released. The soul then will have peace. God will then address you:
"O thou soul that art at rest, and restest fully contented with thy Lord return to thy Lord. He pleased with thee and thou pleased with him; So enter among my servants and enter into my paradise."
This is the final goal for man; to become, on the, one hand, the master of the universe and on the other, to see that his soul finds rest in his Lord, that not only his Lord will be pleased with him but that he is also pleased with his Lord. Contentment, complete contentment, satisfaction, complete satisfaction, peace, complete peace. The love of God is his food at this stage and he drinks deep at the fountain of life. Sorrow and defeat do not overwhelm him and success does not find him in vain and exulting.
The western nations are only trying to become the master of the Universe. But their souls have not found peace and rest.
Thomas Carlyle, struck by this philosophy of life writes "and then also Islam-that we must submit to God; that our whole strength lies in resigned submission to Him, whatsoever he does to us, the thing he sends to us, even if death and worse than death, shall be good, shall be best; we resign ourselves to God." The same author continues "If this be Islam, says Goethe, do we not all live in Islam?" Carlyle himself answers this question of Goethe and says "Yes, all of us that have any moral life, we all live so. This is yet the highest wisdom that heaven has revealed to our earth."
Azmat N. Khan
Description of the Prophet Mohammed (PBUH)
The following is an excerpt from the book entitled "The Message of Mohammad", by Athar Husain. Among other things, it talks about some of the personal characteristics of the prophet Mohammed (Peace Be Upon Him), the final messenger of Allah (God). It has been edited slightly in order to reduce it's length. Care has been taken not to change the content inshallah.
Appearance
Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him:
"as there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes (Shamail Tirmizi).
Dress
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the sholders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, Hafiz Bin Qaiyyam).
His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessy clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." (Abu Dawud, Chapter "Dress").
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearence should reflect it." (Abu Dawud)
He used to observe:
"Cleanliness is piety".
Mode of living
His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves , the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land which he had aquired in the later part of his life (Bukhari, Muslim, Abu Dawud). Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying,
"What have I to do with worldly things. My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on."
Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when the prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community (Bukhari, Sahih Bukhari).
He advised the people to live simple lives and himself practised great austerities. Even when he had become the virtual king of arabia, he lived an austere life bordering on privation. His wife Aiysha (ra) says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198). When he died there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").
He had declared unlawful for himself and his family anything given by the people by way of zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a zakat collector (Sahah-Kitab Sadqat).
His manners and disposition
"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an 3:159)
About himself the prophet (pbuh) said
"Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He used to say,
"I am a Prophet of Allah but I do not know what will be my end." (Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")
In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said,
"O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)
He used to pray,
"O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older people and stated:
"To honor an old man is to show respect to Allah."
He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left Aiysha (ra) said,
"You did not think well of this man, but you treated him so well."
The prophet (pbuh) replied,
"He is a bad person in the sight of Allah who does not behave courteously and people shun his company bacause of his bad manners." (Bukhari, Sahih Bukhari)
He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used to say,
"Let him who likes people to stand up in his honour, he should seek a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth bedouins accosted him in their own gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all muslims to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing persons"). He would sit with the humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid).
There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,
"He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." (Qazi Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of orphans and widows (Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants (Ibn Saad Vol. 6, p 213).
Children
He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said,
"In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me." (Abu Dawud)
Daily routine
On the authority of Ali, Tirmizi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for
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- personal matters.
"O Allah, I die and live with thy name on my lips."
On getting up he would say,
"All praise to Allah Who has given me life after death and towards Whom is the return."
He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the tahajjud prayers which he never missed even once in his life (Bukhari, Sahih Bukhari). He was not fastidious about his bed: sometimes he slept on his cot, sometimes on a skin or ordinary matress, and sometimes on the ground (Zarqani).
On friday he used to give sermons after the weekly "Jumma" prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a bedouin approached him and said, "O messenger of Allah, I am a traveler and am ignorant of my religion." The prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon (Tirmizi, Sunan Tirmizi).
On another occasion his grandson Husain, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon (Ibid).
Trust in Allah (swt)
Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied,
"Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause." (Ibn Hisham, Sirat-ur-Rasul.)
When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet's (pbuh) reply was:
"O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt." (Ibid)
To another well-wisher, he said,
"Allah will not leave me forelorn."
A dejected and oppressed disciple was comforted with the words:
"By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah." (Bukhari, Sahih Bukhari)
It was the same trust in Allah (swt) which emboldened the prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram. His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish. He consoled her, did his ablutions and went to the Kaaba to say prayers. There was only consternation among the Quraish when they saw him (Ahmed, Musnad, Vol. 1, pg. 368).
Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him,
"Do not worry, no one will be able to do you any harm" (Tabari, Ibn Hisham)
Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:
"We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not" (translation of Qur'an 36:9)
Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him,
"Grieve not. Allah is with us."
A guard was kept at the Prophet's house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:
"Allah will protect you from the people" (translation of Qur'an 5:67).
A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words,
"Even if this man wanted to kill me, he could not." (Ahmed, Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:
"Why did you do this?" "To kill you," was her defiant reply. She was told, "Allah would not have allowed you to do it." (Muslim, Sahih Muslim.)
In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, "Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).
Again in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.
Justice
The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.
Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).
A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,
"Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood")
The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiallity and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud)
Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat).
In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)
Equality
Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here:
Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)
On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. (Nasai pg. 803)
The prisioners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms")
During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." (Zarqani, Vol 4 pg. 306)
Kindness to animals
The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any animal over-loaded or ill-fed he would pull up the owner and say,
"Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad).
A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawud)
During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs (Bukhari, Sahih Bukhari).
As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.
He stated,
"Verily, there is heavenly reward for every act of kindness done to a living animal."
Love for the poor
The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said:
"He is not a perfect muslim who eats his fill and lets his neighbor go hungry."
He asked,
"Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that
"It is diffucult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the aquisition of wealth but insisted that it be lawfully aquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said,
"O Aysha, love the poor and let them come to you and Allah will draw you near to Himself." (Bukhari, Sahih Bukhari)
One or two instances of the Prophet's (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare (Bukhari, Sahih Bukhari).
His love for the poor was so deep that he used to pray:
"O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." (Nasai, Chapter: Pardon)
Abdul Ghani