Tuesday, June 22, 2010

PROPHET MUHAMMAD (PBUH) Leadership, communication and Ethics


Prophet Muhammad’s unique communication and leadership style led to the spread of Islam, not only within Arabia but also outside to the north, south, east, west and southwest of Arabia . As a leader during wartime or as a leader during peacetime, Prophet Muhammad proved to master skillful techniques with which he accomplished his goals in delivering the message of Islam.

Prophet Muhammad communicative values of liberty, justice, modesty, and politeness were matched with practical deeds. The people saw this action of his and identified with. Prophet Muhammad' skills as manifested in his speeches demonstrated to the eyes of all humankind that he was indeed a great leader worthy of note.

The messages of the Prophet as viewed and analyzed in this study have a multipurpose implications both for the Moslem world and the Western world. His skillful use of rhetoric demonstrated his commitment for meaningful competent communication for humankind in general. His speeches demonstrated that he sought to see all humankind from the lens of kindness, modesty, moderation, justice, liberty, gentility, generosity and love.

Regardless of religion and political affiliation, Prophet Muhammad use Islam as a channel to preach kindness. This study has shown through his manifold communicative talents that he tried to influence thoughts by advocating kindness in our dealings with one another. By indicating to his wife Aisha that she should love the poor, it was an indirect way to teach all humankind to share love and kindness regardless of a person’s economic background. This same implication in the speeches of the Prophet can be discerned in his notion of modesty.

The world today is far from modest. Political factions and all sorts of social and economic discrimination have segmented the human race. People now think more in terms of class. Modesty is exclusive to ‘members of the club’. If you do not belong you can neither be heard nor seen. Prophet Muhammad speeches on the need for modest behavior and his exemplary behavior seen throughout this study have a significant meaning to our lives. When he said that every religion must have some kind of meaningful character, he laid emphasis on the fact that Islam was a modest religion.

On the other hand, he was calling on all Islamic believers to question their conscience whether by following the belief system of Islam, they were practicing its basic tenets of modesty. He who is not has to examine his conscience and choose the rightful path and not be a hypocrite. This is how significant Mohammad’s message is to the world of today. This is what he intended to achieve in his message. Since modesty is akin to moderation, the Prophet’s communication themes also laid emphasis on it.

His speech about abstaining from extremism in the practice of Islam has a greater significance to our world of today. His intended his message about religious extremism to be upheld through out the lifespan of humankind. He was so emphatic about this issue because he believed that by practicing extreme Islamic rituals or ideals, the person or persons doing so would be following something else than Islam and that kind of attitude could send a different signal to his enemies. And the only way to show to potential followers of Islam that by practicing extreme Islam, they were not true followers of Allah, he said: “ Those people who went to extremes( in practicing their religion) were destroyed.” ( This therefore, shows in no ambiguous terms that Prophet Muhammad condones extreme religious practices.

The findings on the Prophet's values of moderation revealed that he placed a lot of weight on mannerism. Humankind has to match words with deeds. Believers were not to say one thing and do the other. When told by some of his followers that they will abstain from women and devote their entire energy to prayer, he responded by stating that he was married. This was like an indirect way to inform the speaker that there was no room for pretense. By choosing to abstain you open yourself to irresistible temptation. Getting married would therefore serve as the means to shun sin and other forms of temptation. This is certainly the landmark of difference between Muhammad and other spiritual and secular leaders of his time and today. To begin with, some other spiritual leaders remained unmarried and by deciding to do so created a pattern for their followers to follow suit. But experience has shown that most of these followers could not faithfully follow their religion without falling into the temptation of bodily pleasures. This could have been unwelcome by Muhammad. He foresaw this kind of contradiction and so taught by examples. It was like doing justice to natures calling. The Prophet was in essence advocating justice between sexes.

Muhammad suggested Justice for all humankind. Without justice to the weak, the poor, and the women, there could not be peace in the entire world. “….Whether it be against rich or poor…follow not the lust of your hearts, lest you swerve from doing justice.” (Qur’an, 4:135) This powerful statement has become apocalyptic. Humankind today have all prone to worshipping themselves and yielding to mundane pleasures of money and women and as such have resorted to indulging in all forms of corruption at the detriment of justice. The poor and the weak remain poorer and weaker while the powerful -those with influence and affluence have hijacked the world and set wrongful precedence of monetary and political gains. This study has found out that what Muhammad said echoes in our world of today and no one seem to heed his advice. Hence, this study is like a mirror or an awakening to those in spiritual and moral slumber to reconsider their thoughts and do justice because Allah tolerates only justice in his kingdom. He intended this message for all and not only to Arabs.

General human condition, the world over was the main preoccupation in the speeches of Prophet Muhammad. When he spoke lengthily about truthfulness, he was indirectly sending the strong message of truth as the pillar of strong faith in any religious person. The society that we live today is constantly turning its back on truth and replacing it with untruth or multiple truths to justify falsehoods. Humankind has sort of fashion a way to go around truth and honesty by resorting legitimizing falsehood intended to achieve political, social, economic, cultural and spiritual gains. The Prophet’s message about truth analyzed in this study serves as a waking call to our consciences about hell and Paradise . We may be having temporary pleasures on earth by resorting to false statements, teachings, lectures and counseling but we are in effect preparing ourselves for hell and not Paradise because Allah has no place for liars in his kingdom. We should therefore refrain from such wrong practices and be models of truth while still on earth.

The Prophet’s message of Islam was intended for the Arabs during the seventh century and to all humankind at all times thereafter. He took advantage of the peace treaty between himself and the Quraish tribe, his main enemy, and sent ambassadors to the world leaders of his time. He informed them about the message of Islam. Most of these leaders responded positively. He used Islam as an example to convince and influence other leaders of his time.

The Prophet Muhammad was supremely successful on both the religious and secular level. As a private person, he was a husband, father, friend and businessman; as a public figure, he was a leader, legislator, judge, statesman and general; as a Messenger of God, he was a law-giver, preacher, theologian, saint and mystic. Such a combination is unique in history. There are sayings from the Prophet related to every activity that a person might encounter during the day or during the night. Islam is a way of life. By exemplifying these qualities that he preached to his people, the Prophet was in essence warning against all other rulers who were saying what they do not practice. He also laid the foundation stone for responsible leadership. A leader was not to be protected by the army and fierce dogs but by the loyalty given by his people. By shaking hands and taking children under his arms, the Prophet made himself human and approachable. This was a lesson that he wanted to teach to all other leaders in the world.

The farewell speech of the Prophet Muhammad was directed to all humankind at all times and for all generations. He laid down the foundation of morality, justice, equality, brotherhood, and accountability. He abolished economic exploitation and human enslavement. In his speeches on liberty, he preached against the institution of slavery. When he witnessed the slave beating episode as reported in Bukhari, The Prophet demonstrated one of the rare instance of humane leadership by letting Abu Mas’ud Ansari, the accused in this instance that only Allah has ‘power and control over human beings’. This served as a powerful lesson to him awakening his conscience to the realization that indeed, he was doing something very wrong. The fact that he let go of the slave by referring to Muhammad that he let the slave go because of his intervention is to show the power of communicative skills of the Prophet. He did not speak harshly or threateningly, rather he used speech in such a subtle way as to prick the conscience of people. This is what most leaders do not do today. This study then serve as the panacea for future leaders who want to rule spiritually or secularly. Communicative tactics should be the first consideration for any leader. It is with it that you either make or mar. He has set the tone for interpersonal communicative interaction especially in the case of conflict resolution. Liberty , according to Muhammad did not mean carrying a large army to invade your enemy. Rather, it was the management of speech delivery.

He demanded that the congregating Muslims deliver his message to all humankind. Accordingly, they did deliver the message. For this reason, the message of Islam has spread through the centuries to every corner of the world. The global population of Muslims is now more than one billion. He has used Islam as the vehicle to transport others into his flock. The values espoused in his speeches have generated untold number of response exemplified by the geometric increase in the number of his followers. This is prove of the fact that people all over the world are recognizing the power behind his messages and are slowly becoming aware of themselves. He demonstrated how political leadership can be fruitful.

In his political leadership communication, the Prophet’s demonstration of extreme self-control made his followers to love him and his enemies either to give up and join his religion or to fear him and stay away. There was no human being who had his life more scrutinized and documented than the Prophet Muhammad. His behavior toward his companions was perfect and towards his foes was fair. In essence, he was kind of educating them about governance.

In his educational communication, the Prophet used different approaches in dealing with different circumstances. Education and training are not merely the matter of correcting mistakes; they also involve teaching and showing the basic principles of the rules and the regulations and using various methods to establish these concepts firmly in peoples minds and hearts, by example, by exhorting them, by telling stories or by discussing incidents.

The study finds that the narrative methods that the Prophet used to deliver his message through his sayings made his ideas clear and convincing. His narrative fidelity and truthfulness raised no questioned from his followers or enemies. Even before his Prophet hood, he was known by “the trusted and the honest one”. The textual analysis of his speeches clarified his message to be correctly understood. By talking of values that are necessary to influence and inspire others, he provided a basis for understanding how he was able to accomplish so much during his brief Prophet-hood. Hundreds of books have been written for that purpose in most languages of the world. The Prophet taught exactly what the ancient Prophets had been teaching. The high and noble aim of preaching such a universal religion is to unite the nations of the world, establish peace, and eradicate all causes of conflict. Today the world is out of joint. People all over the world are searching for peace. The light of scientific knowledge is spreading. But it has signally failed to dispel clouds of hatred and hostility which spread darkness. Every now and then, plans for world peace are put forward. But they prove all to be superficial. The most effective panacea for world peace was proclaimed by the Prophet Muhammad. He forcefully exhorted the people that they should cherish reverence for the Prophets of all nations, and live up to their revealed teachings. This style of speech communication was tried with unparalleled success in Arabia , where the warring tribes were cemented into brotherhood. It can even be tried today. It will surely lay the foundations of real and enduring union and peace. Belief in the unity of God alone can bring about unity among nations. As this teaching is universal in character, the Prophet who gave it to the world, was rightly entitled "mercy for all people” (Bukhari). Just as one universal religion is an effective means of uniting the nations, it is also a guarantee for establishing international peace and justice. The Prophet laid the foundation and the guidelines for establishing peace and justice among the nations. If any teachings can put an end to conflicts and strengthen the bonds of human brotherhood in these times of crisis, it is the Prophet's teachings.

The Prophet Muhammad’s life and teaching center on the values he espoused in his public communication. His teachings focus on values identified by Burns (1978) who defines a transformational leader and in addition focus on extraordinary values which are gleaned from a textual analysis of his public communication. Bass (1985) explained that transformational leaders “inspire followers to transcend their own self-interests for the good of the group or organization” and that “followers become motivated to expend great effort than would normally be expected” (p. 18) when they are adequately inspired. Muhammad did inspire, and continues today to inspire followers to follow his teachings and public communication and his directives.

Textual analysis was utilized in this research to review the writings of Muhammad in the Qur’an and the Ahadith, or writings about the Prophet, as it allows the researcher to describe and interpret the characteristics of the messages and to ascertain the meaning of the texts. This research is important as it cites the values of transformational leaders as cited by Burns (1978) with the findings here that extraordinary values the Prophet exemplified and espoused include character, and community. Muhammad demonstrated character values of gentleness, good character, humility, kindness, modesty, moderation, politeness, and truthfulness. He suggested community values of charity, forgiveness, hospitality, and mercy. The values he suggested are an excellent complement to the transformational leadership values of liberty, justice, equality, and collective well-being.

Muhammad’s interactions with all people, both in spiritual and secular dealings, impressed upon them the importance of his character and values. Because of his strong values, he was believable and trustworthy, encouraging all to follow the will of Allah.

The Prophet was successful in his leadership because he suggested and lived the values important to leadership. His public communication was successful because he provided a living example of his suggestions within his own interactions with family, believers, and non-believers. His daily interactions as husband, father, friend, businessman, public figure, and messenger of God all reinforced his leadership ability and values orientation. The importance of Muhammad’s public communication through history is unquestioned (Hart, 1992). Muhammad’s extraordinary leadership values, identified in this research, complement the transformational leadership values found and further researched by countless researchers. These additional values can inform current and future leaders who want to be truly inspiring and transformational in theory and practice, at home and in organizational settings. This textual analysis found more than 70 values in the public communication of Muhammad and they were condensed into the broader categories of family, character, and community values. There are many future research opportunities using the public communication of the Prophet Muhammad.

This study concludes that the life of the Prophet Muhammad was like an open book, especially when he started to deliver the message of Islam. Prophet Muhammad practiced what he preached. The Prophet’s wife Aisha was asked about his moral character. She responded that his morals were based on the Qur’an. It is clear that his extraordinary values, which allowed him to accomplish so much, too were based on the teachings of the Qur’an and the words and will of God.

Prophet Muhammad was a farsighted visionary leader. The Hudaybia treaty showed the Prophet’s wisdom in accepting some terms in the treaty that a companion of the Prophet like Omar ibn al Khatab refused. It was proven later on that these terms that the Prophet accepted and Omar refused were for the benefit of Islam.

This study concludes that Prophet Muhammad intended for his message of Islam to be global. As soon as he signed the Hudaybia with Quraish, he sent ambassadors to invite kings and states around the Arabia to Islam. The Prophet said “each Prophet used to be sent to his people in particular, while I was sent to all humankind, and Allah, glory to him, the exalted said in the noble Qur’an: “say: humankind! Lo! I am the messenger of Allah to you all, (the messenger) of Him to whom belongs the dominion of the heavens and the earth” (Qur’an, 7:158).

The results and discussion of analyses showed that the Prophet Muhammad possessed not only transformational leadership values but that he also possessed extraordinary values which made him a unique leader in the history of humankind. The transformational leadership values Prophet Muhammad exemplified are liberty, justice, equality, and collective well being. His public communication also demonstrated the values he espoused. He preached of family values that include affection and kindness for children, children honoring their parents, the importance of educating the children, financial security for wives after the husband’s death, husbands treating their wives with kindness and gentleness, respecting even foster parents, brothers, and sisters, and the importance of loving and honoring relatives. The Prophet Muhammad’s speeches focused also on character values that include gentleness, humility, kindness, moderation, modesty, politeness, and truthfulness. His public communication included the admonition of community values that included charity, forgiveness, hospitality, and mercy.

Monday, June 21, 2010

PROPHET MUHAMMAD (peace be upon him): THE PINNACLE OF HUMAN PERFECTION


PROPHET MUHAMMAD (peace be upon him): THE PINNACLE OF HUMAN PERFECTION: A code alone cannot, by its existence as such, inspire mankind to action. Hence to love the Holy Prophet Hazrat Muhammad (Allah bless him!) above all human being and things of the world, to believe in him as the Most Perfect Embodiment of Human Perfection and as the Absolute Leader and the Last and the Final Prophet (after whom no new prophet of any category, zilli, buruzi, tashri?ee, ghairtashri?ee --- shadowy or real --- is to come), and to follow him as the "Best Example", form the prerequisite of Islamic Belief.
This is the theological status of the Holy Prophet Hazrat Muhammad (peace be with him) in Islam. As regards his refulgent personality, that would require volumes even to do bare justice to it.

It is said that the best testimony is that which comes from the enemy?s camp. Here, therefore, we might quote a few statements of the Western scholars of Islam.

Hazrat Muhammad?s (peace be with him) figure was highly majestic, his complexion and features were extremely handsome, and "he was gifted", says the renowned Orientalist Lane Poole, "with mighty powers of imagination, elevation of mind, delicacy and refinement of feeling. ?He is more modest than a virgin behind her curtain", it was said of him. He was most indulgent to his inferiors, and would never allow his awkward little page to be scolded whatever he did. ?Ten years,? said Anas, his servant, ?was I about the Prophet and he never said as much as Uff to me.? He was very affectionate towards his family. One of his boys died on his breast in the smoky house of the nurse, a blacksmith?s wife. He was very fond of children; he would stop them in the streets and pat their little heads. He never struck anyone in his life. The worst expression he ever made use of in conversation was, ?what has come to him? May his forehead be darkened with mud!? When asked to curse someone, he replied, ?I have not been sent to curse but to be a mercy to mankind.? He visited the sick, followed any bier he met, accepted the invitation of a slave to dinner, mended his own clothes, milked the goats, and waited upon himself, relates summarily another tradition. He never first withdrew his hand out of another man?s palm, and turned not before the other had turned.

?He was the most faithful protector of those he protected, ?the sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence; those who came near him loved him; they who described him would say, ?I have never seen his like either before or after.? ?He was of great taciturnity, but when he spoke it was with emphasis and deliberation and no one could forget what he said.

"He lived with his views in a row of humble cottages separated from one another by palm branches cemented together with mud. He would kindle the fire, sweep the floor, and milk the goats himself. The little food he had was always shared with those who dropped in to partake of it. Indeed, outside the Prophet?s house was a bench or a gallery on which were always found a number of poor who lived entirely upon his generosity, and were hence called ?people of the bench?. His ordinary food was dates and water, or barley bread; milk and honey were luxuries of which he was fond but which he rarely allowed himself. The fare of the desert seemed most congenial to him even when he was the sovereign of Arabia?

"There is something so tender and womanly, and withal so heroic, about the man that one is in peril of finding the judgement unconsciously blinded by the feeling of reverence and well-nigh love that such a nature inspires. He who, standing alone, braved for years the hatred of his people, is the same who was never the first to withdraw his hand from another?s clasp; the beloved of children who never passed a group of little ones without a smile from his wonderful eyes and a kind word for them, sounding all the kinder in that sweet-toned voice. The frank friendship, the noble generosity, the dauntless courage and hope of the man, all tend to melt criticism into admiration.

"He was an enthusiast in that noblest sense when enthusiasm becomes the salt of the earth, the one thing that keeps men from rotting whilst they live. Enthusiasm is often used despitefully, because it is jointed to an unworthy cause or falls upon barren ground and bears no fruit. So was it not with Hazrat Muhammad (Peace be with him). He was an enthusiast when enthusiasm was the one thing needed to set the world aflame, and his enthusiasm was noble for a noble cause. He was one of those happy few who have attained the supreme joy of making one great truth their very lifespring. He was the Messenger of the one God, and never to his life?s end did he forget who he was or the message which was the marrow of his being. He brought his tidings with a dignity sprung from the consciousness of his high office together with a most sweet humility." (Speeches and Table-talk of the Prophet Hazrat Muhammad, Introduction? XXVIII ? XXX).

"The essential sincerity of Hazrat Muhammad?s (Peace be with him) nature," says Professor Nathaniel Schmidt, "cannot be questioned; and historical criticism that blinks no fact, yields nothing to credulity, weighs every testimony, has no partisan interest, and seeks only the trust, must acknowledge his claim to belong to that order of Prophets who, whatever the nature of their psychical experience may have been, in diverse manners, have admonished, taught, uttered austere and sublime thoughts, laid down principles of nobler than they found, and devoted themselves fearlessly to their high calling, being irresistibly impelled to their ministry be a power within." (The New International Encyclopaedia. Vol. XVI, p. 72).

Speaking of the glorious success which attended the Holy Prophet Hazrat Muhammad?s (Peace be with him) mission, Caryle observes: "To the Arab nation Islam was a birth from darkness into light; Arabia first became alive by means of it. A poor, shepherd people, roaming unnoticed in its deserts since the creation of the world; a Hero-Prophet was sent down to them with a word they could believe: see the unnoticed becomes world-notable, the small has grown worldgreat. Within one century afterward Arabia is at Granada on this hand, at Delhi on that, glancing in valuour and splendour and the light of genius, Arabia shines through long ages over a great section of the world. These Arabs, the man Hazrat Muhammad, (Peace be with him) and that one century --- is it not as if a spark had fallen, one spark on what seemed black, unnoticeable sand? But lo ! the sand proves explosive powder, blazes heaven-high from Delhi to Granada!" (Heroes and Hero-Worship: Chappter on "Hero as Prophet").

O. Houdas, the French scholar, said half a century ago about the inner vitality of the Holy Prophet?s Message: "Never has a religion developed with parallel rapidity. In less than half a century Islam spread from the banks of the Indus to the shores of the Atlantic Ocean, and, if this movement slowed down, it still persists after fourteen centuries of existence. After having penetrated in India, in China and Malaysia, Islam continues its invading march in the African Continent which will before long become entirely Muslim. Without special missionaries and without resort to the force of arms, the religion of Hazrat Muhammad (Peace be with him) has converted the Black Continent, and it is not without some astonishment to point out the existence in England and America of small white communities which?.. have adopted the Islamic doctrines and made efforts to propagate them. This invasion of Europe, hardly visible today, will surely grow.
Add a caption
PROPHET MUHAMMAD (peace be upon him): THE PINNACLE OF HUMAN PERFECTION: A code alone cannot, by its existence as such, inspire mankind to action. Hence to love the Holy Prophet Hazrat Muhammad (Allah bless him!) above all human being and things of the world, to believe in him as the Most Perfect Embodiment of Human Perfection and as the Absolute Leader and the Last and the Final Prophet (after whom no new prophet of any category, zilli, buruzi, tashri?ee, ghairtashri?ee --- shadowy or real --- is to come), and to follow him as the "Best Example", form the prerequisite of Islamic Belief.
This is the theological status of the Holy Prophet Hazrat Muhammad (peace be with him) in Islam. As regards his refulgent personality, that would require volumes even to do bare justice to it.

It is said that the best testimony is that which comes from the enemy?s camp. Here, therefore, we might quote a few statements of the Western scholars of Islam.

Hazrat Muhammad?s (peace be with him) figure was highly majestic, his complexion and features were extremely handsome, and "he was gifted", says the renowned Orientalist Lane Poole, "with mighty powers of imagination, elevation of mind, delicacy and refinement of feeling. ?He is more modest than a virgin behind her curtain", it was said of him. He was most indulgent to his inferiors, and would never allow his awkward little page to be scolded whatever he did. ?Ten years,? said Anas, his servant, ?was I about the Prophet and he never said as much as Uff to me.? He was very affectionate towards his family. One of his boys died on his breast in the smoky house of the nurse, a blacksmith?s wife. He was very fond of children; he would stop them in the streets and pat their little heads. He never struck anyone in his life. The worst expression he ever made use of in conversation was, ?what has come to him? May his forehead be darkened with mud!? When asked to curse someone, he replied, ?I have not been sent to curse but to be a mercy to mankind.? He visited the sick, followed any bier he met, accepted the invitation of a slave to dinner, mended his own clothes, milked the goats, and waited upon himself, relates summarily another tradition. He never first withdrew his hand out of another man?s palm, and turned not before the other had turned.

?He was the most faithful protector of those he protected, ?the sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence; those who came near him loved him; they who described him would say, ?I have never seen his like either before or after.? ?He was of great taciturnity, but when he spoke it was with emphasis and deliberation and no one could forget what he said.

"He lived with his views in a row of humble cottages separated from one another by palm branches cemented together with mud. He would kindle the fire, sweep the floor, and milk the goats himself. The little food he had was always shared with those who dropped in to partake of it. Indeed, outside the Prophet?s house was a bench or a gallery on which were always found a number of poor who lived entirely upon his generosity, and were hence called ?people of the bench?. His ordinary food was dates and water, or barley bread; milk and honey were luxuries of which he was fond but which he rarely allowed himself. The fare of the desert seemed most congenial to him even when he was the sovereign of Arabia?

"There is something so tender and womanly, and withal so heroic, about the man that one is in peril of finding the judgement unconsciously blinded by the feeling of reverence and well-nigh love that such a nature inspires. He who, standing alone, braved for years the hatred of his people, is the same who was never the first to withdraw his hand from another?s clasp; the beloved of children who never passed a group of little ones without a smile from his wonderful eyes and a kind word for them, sounding all the kinder in that sweet-toned voice. The frank friendship, the noble generosity, the dauntless courage and hope of the man, all tend to melt criticism into admiration.

"He was an enthusiast in that noblest sense when enthusiasm becomes the salt of the earth, the one thing that keeps men from rotting whilst they live. Enthusiasm is often used despitefully, because it is jointed to an unworthy cause or falls upon barren ground and bears no fruit. So was it not with Hazrat Muhammad (Peace be with him). He was an enthusiast when enthusiasm was the one thing needed to set the world aflame, and his enthusiasm was noble for a noble cause. He was one of those happy few who have attained the supreme joy of making one great truth their very lifespring. He was the Messenger of the one God, and never to his life?s end did he forget who he was or the message which was the marrow of his being. He brought his tidings with a dignity sprung from the consciousness of his high office together with a most sweet humility." (Speeches and Table-talk of the Prophet Hazrat Muhammad, Introduction? XXVIII ? XXX).

"The essential sincerity of Hazrat Muhammad?s (Peace be with him) nature," says Professor Nathaniel Schmidt, "cannot be questioned; and historical criticism that blinks no fact, yields nothing to credulity, weighs every testimony, has no partisan interest, and seeks only the trust, must acknowledge his claim to belong to that order of Prophets who, whatever the nature of their psychical experience may have been, in diverse manners, have admonished, taught, uttered austere and sublime thoughts, laid down principles of nobler than they found, and devoted themselves fearlessly to their high calling, being irresistibly impelled to their ministry be a power within." (The New International Encyclopaedia. Vol. XVI, p. 72).

Speaking of the glorious success which attended the Holy Prophet Hazrat Muhammad?s (Peace be with him) mission, Caryle observes: "To the Arab nation Islam was a birth from darkness into light; Arabia first became alive by means of it. A poor, shepherd people, roaming unnoticed in its deserts since the creation of the world; a Hero-Prophet was sent down to them with a word they could believe: see the unnoticed becomes world-notable, the small has grown worldgreat. Within one century afterward Arabia is at Granada on this hand, at Delhi on that, glancing in valuour and splendour and the light of genius, Arabia shines through long ages over a great section of the world. These Arabs, the man Hazrat Muhammad, (Peace be with him) and that one century --- is it not as if a spark had fallen, one spark on what seemed black, unnoticeable sand? But lo ! the sand proves explosive powder, blazes heaven-high from Delhi to Granada!" (Heroes and Hero-Worship: Chappter on "Hero as Prophet").

O. Houdas, the French scholar, said half a century ago about the inner vitality of the Holy Prophet?s Message: "Never has a religion developed with parallel rapidity. In less than half a century Islam spread from the banks of the Indus to the shores of the Atlantic Ocean, and, if this movement slowed down, it still persists after fourteen centuries of existence. After having penetrated in India, in China and Malaysia, Islam continues its invading march in the African Continent which will before long become entirely Muslim. Without special missionaries and without resort to the force of arms, the religion of Hazrat Muhammad (Peace be with him) has converted the Black Continent, and it is not without some astonishment to point out the existence in England and America of small white communities which?.. have adopted the Islamic doctrines and made efforts to propagate them. This invasion of Europe, hardly visible today, will surely grow.

Human Rights In Islam


Since God is the absolute and the sole master of men and the universe, He is the sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Quran very clearly states:
"O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable - that is nearer to God-fearing." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Quran equates it to the killing of entire mankind.
"...Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether." (5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran for such government is clear and unequivocal:
"Those who do not judge by what God has sent down are the disbelievers." (5:44)
Human Rights In An Islamic State
(1) The Security Of Life And Property:
In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection." The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state): "One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."
(2) The Protection Of Honor:
The Holy Quran lays down:
"You who believe, do not let one (set of) people make fun of another set."
"Do not defame one another."
"Do not insult by using nicknames."
"Do not backbite or speak ill of one another."
(49:11-12)
(3)Sanctity And Security Of Private Life:
The Quran has laid down the injunction:
"Do not spy on one another." (49:12)
"Do not enter any houses unless you are sure of their occupant's consent." (24:27)
(4) The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.
(5) The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Quran says:
"God does not love evil talk in public unless it is by someone who has been injured thereby." (4:148)
In Islam, as has been argued earlier, all power and authority belong to God, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr who said in his very first address: "Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate."
(6) Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Holy Prophet whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.
(7) Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.
(8) Freedom Of Conscience And Conviction:
Islam has laid down the injunction:
"There should be no coercion in the matter of faith." (2:256)
On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.
(9) Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.
(10) Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran has laid down this principle clearly:
"No bearer of burdens shall be made to bear the burden of another." (35:18)
(11) The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them:
"And in their wealth there is acknowledged right for the needy and the destitute." (51:19)
(12) Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.
(13) Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Prophet, and it was recommended that she might be spared the punishment of theft. The Prophet replied: "The nations that lived before you were destroyed by God because they punished the common man for their offenses and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand that even if Fatima, the daughter of Muhammad, had committed this crime, I would have amputated her hand."
(14) The Right To Participate In The Affairs Of State:
"And their business is (conducted) through consultation among themselves." (42:38)
The "Shura" or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people.
Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the Brotherhood of man.
Add a caption
HUMAN RIGHTS IN ISLAM:
Since God is the absolute and the sole master of men and the universe, He is the sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Quran very clearly states:
"O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable - that is nearer to God-fearing." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Quran equates it to the killing of entire mankind.
"...Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether." (5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran for such government is clear and unequivocal:
"Those who do not judge by what God has sent down are the disbelievers." (5:44)
Human Rights In An Islamic State
(1) The Security Of Life And Property:
In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection." The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state): "One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."
(2) The Protection Of Honor:
The Holy Quran lays down:
"You who believe, do not let one (set of) people make fun of another set."
"Do not defame one another."
"Do not insult by using nicknames."
"Do not backbite or speak ill of one another."
(49:11-12)
(3)Sanctity And Security Of Private Life:
The Quran has laid down the injunction:
"Do not spy on one another." (49:12)
"Do not enter any houses unless you are sure of their occupant's consent." (24:27)
(4) The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.
(5) The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Quran says:
"God does not love evil talk in public unless it is by someone who has been injured thereby." (4:148)
In Islam, as has been argued earlier, all power and authority belong to God, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr who said in his very first address: "Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate."
(6) Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Holy Prophet whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.
(7) Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.
(8) Freedom Of Conscience And Conviction:
Islam has laid down the injunction:
"There should be no coercion in the matter of faith." (2:256)
On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.
(9) Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.
(10) Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran has laid down this principle clearly:
"No bearer of burdens shall be made to bear the burden of another." (35:18)
(11) The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them:
"And in their wealth there is acknowledged right for the needy and the destitute." (51:19)
(12) Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.
(13) Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Prophet, and it was recommended that she might be spared the punishment of theft. The Prophet replied: "The nations that lived before you were destroyed by God because they punished the common man for their offenses and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand that even if Fatima, the daughter of Muhammad, had committed this crime, I would have amputated her hand."
(14) The Right To Participate In The Affairs Of State:
"And their business is (conducted) through consultation among themselves." (42:38)
The "Shura" or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people.
Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the Brotherhood of man.

Sunday, June 20, 2010

Why Should I Study (My Religion)?


Many years ago in Uzbekistan, a baby boy was born blind. His Mother, the strong Mu'minah that she was, did not lose sight of He who had the Power to cure him. She prayed and prayed for her sons sight. And within a few years the boy regained his eyes.

She was widowed, the boy an orphan. She traveled with him to Makkah so that he could receive an Islamic Education. She arranged that he attend the circles of the scholars, and in those circles, he began excelling in the science of Hadeeth. He traveled to distant villages in search of the most authentic sayings of Rasul Allah (pbuh). He would pray two raka'at before accepting a Hadeeth. His mother named him: Muhammad ibn Isma'il. And many of us know him today by the book he compiled, the book that stands after the Qur'an in authenticity: Saheeh Al-Imam Al-Bukhari!

In another land, in another time, chilly Baghdad winds would wake up another boy. Much before Fajr, his mother would bundle him in warm shawls and escort him through the darkness, making sure he reached the Masjid safely. After Fajr, she would wait for him as he read Hadeeth to the biggest scholars of the land. Then, long after the sun had come up, she would meet him outside and together they would walk home. She was a strong mother indeed, for her son grew up to become an Imam of the Muslim Ummah, an Imam by the name of Ahmad ibn Hanbal. (Manaaqib Ahmad, by Ibn Al-Jowzee)

Imam Suyuti authored his first book, Tafseer Bismillaah Ar-Rahman Ar-Raheeem, when he was in grade 2!

Dear brothers and sisters, why should we try to follow in the footsteps of these many other stars of Islam? The information that we shall in sha' Allah learn is not like anything else. This knowledge is the law of Allah and the inheritance of the Prophets. It is our duty to preserve and protect the estate of Rasul Allah (pbuh), something that cannot happen without there being serious and sincere brothers and sisters spending long days and nights reading, reflecting, and teaching others.

Every Islamic revival that takes place is built on something. Some revivals are built on emotions, others on politics. Do you know which shall remain firm when the wind of woe blows? It shall be the one that was built on sound knowledge of the words of Allah and the Sunnah of Rasul Allah.

sincere man once stood on the beach shore watching, to his dismay, the waves thrashing a fish up and down, left and right. The man concluded that he must save the fish. He thrashed into the water and grabbed the fish by the tail. He then thrashed back to shore and threw the fish on the beach, satisfied that he had saved it from the water!
Dear brothers and sisters, when we work for the sake of Allah without knowledge of what the path of Allah is, many times we do as that young man did.

We are living in an age of information. We have lights in every corner of the house when only yesterday our ancestors read by the light of the moon. We have publishing houses when only yesterday our ancestors wrote the books they owned with their own hands. We have CD's to search the Hadeeth archives when our scholars spent days upon days searching for proof and evidence in their libraries. Shouldn't the knowledge increase with all this ease? It should. But it has not.

Dear brothers and sisters, we know that when a prize is great, the responsibility, and the work required for that prize shall also be great. And because of this, we see the enormous reward promised to those scholars and students of Islam due to the heavy work required.

The Prophet (pbuh) said, "Whoever seeks out a path to acquire knowledge (of the deen), Allah makes easy a path for them to Jannah!" - Muslim
Shaykh Abdur-Rahman As-Sa'dee said, "Thus any path a person takes, whether physical or otherwise, something that will help them in acquiring knowledge of the Deen, they enter in the words of the Prophet, "Whoever seeks out a path to acquire knowledge (of the deen), Allah makes easy a path for them to Jannah." "

Rasul Allah told us that when a person seeks out a path to learn about Islam, this is a sign that Allah loves them and that He wants good for them in this life and the next.

From Mu'aawiyah ibn Abi Sufyan, the Prophet (pbuh) said, "Whoever Allah wishes good for, he grants them Fiqh (understading) of the Deen."
And Rasul Allah told us that the sincere scholars have a place with Allah that no one else can reach, and that they are the inheritors of the Prophet's estate in passing it on to the world.

Rasul Allah said, "The virtue of the scholar to a worshipper (Aabid) is similar to the virtue of the moon when it is full to the rest of the stars. And verily the scholars are the inheritors of the Prophets. Verily the Prophets did not leave behind dirhams and deenars, but rather they left behind knowledge. Thus whoever takes it, takes it as a bountiful share." - Authentic, narrated by Abu Dawood, Tirmidhi, and Ibn Majah.
The position of the people of Islamic knowledge reached such a level that Allah (Jalla Thanaa'uhu wa taqaddasat Asmaa'uhu) and the Angels pray for them!

From Abu Umaamah: Rasul Allah said, "Verily Allah and His angels, even the ant in its hole and the fish in the sea, verily (they all) pray for he who teaches people good." - authentic, narrated by Tabraanee.
Rasul Allah prayed for them also. He said, as narrated by Zayd ibn Thabit, "May Allah grant light (and happiness and beauty in the face) of someone who hears a hadith from us and memorizes it until he passes it on to others!" - authentic, narrated by Tirmidhi.
One of the Hadeeth scholars that Imam Bukhari took from, Hisham ibn Ammar narrates a story that happened to him when he was 8 years old. He says, "My father sold a house of his for 20 Deenaars so that I could go for Hajj (and study Islam). When I arrived in Madinah, I went to the circle of Imam Maalik. He was sitting amongst his students like a king. People would ask him questions and he would answer. When I entered the crowd and my turn came up I said, 'Haddithnee (recite to me)!' He said, 'Rather you read.' I said, 'No, you haddithnee!' Imam Maalik said, 'No you read!' When I talked back and argued, he got angry and said to another student, go with this boy outside and smack him 15 times!' That student took me outside and smacked me 15 times with a stick and then brought me back to Imam Maalik. I said, 'You have Dhulm (wronged) me! My father sold his house so that I could come to you and be honored by listening to your teaching and seek knowledge from you. And you smacked me 15 times without any crime on my part, I shall not forgive you!' Imam Maalik then said, 'What is the expiation for this Dhulm (wronging)?' I said, 'You have to recite 15 Ahadeeth to me, that is the expiation.' So Imam Maalik began reciting the Ahadeeth to me until he completed 15. When he ended I told him, 'Beat me more and read more Hadeeth to me." Imam Maalik laughed and said, 'be off.' - From the book Ma'rifat Al-Qurraa' al-Kibaar by Imam Adh-Dhahabi.

From the beginning of time, there has been a race between the doers of good and the doers of evil. Adam and Iblees, Musa and Fir'own, Muhammad and Abu Jahl. Today that race has not ended. Think: How hard are the doers of evil working and how hard are we?

Umar once said, "I seek Allah's protection from Jalad (the strength and enthusiasm) of the sinner, and the laziness of the God-fearer." Subhaan Allah, it is as if he is contemplating the time that we are now living in.

How can one of us be too lazy to pray 2 raka'at at night, when the people of the Dunya spend the entire night watching movies, some of which they have to read the translation on the bottom of the screen? How can we be too lazy to read for 2 hours, when the people of the Dunya - those who just want more money to continue their sin - spend days upon days of all-nighters studying for their exams? Why do we cringe at paying 6 dollars for an Islamic book, when the people of the Dunya spend hundreds, rather thousands in pursuit of their sin?

What's wrong? What has happened to us?

Listen to those who came before us. Some Fuqahaa' said, "For years I desired to eat Hareesah (a sweet dish) and I wasn't able to because it was only sold during class time."

Imam Su'bah said, "If I ever saw someone running in the streets of the village I would only think one of two things: He was either crazy or a student of Hadeeth!"

And Ibn Al-Jowzee said, "I haven't seen a flaw more sad in the community than those who stop working even though they have the ability to continue."

How do we correct the situation dear brothers and sisters? Let us reflect on the following:

Firstly: We must be sincere in our desire to learn Islam. We are learning this Deen to rid ourselves, firstly, of ignorance and then to help others to rid themselves of ignorance.

Do you know the first Hadeeth in Sahih Bukhari, and in many many other Hadith books? It is not a coincidence that the first Hadeeth is: "Verily Actions are (judged) by their intentions." The scholars are reminding us from the very beginning of our path to learning, from page one, that it must be for the sake of Allah.

Allah ordered us to be sincere to Him in what we do: "And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith)." Al Bayyinah, 5

Rasul Allah said, "Whoever studies that which is meant for the sake of Allah, desiring only a piece of the Dunya, he shall not smell the frangrance of Jannah on the Day of Judgement." - authentic, narrated by Ahmad, and Tirmidhi.

Ibn Abbas said, "Verily a man shall be protected (by Allah) in proportion to his niyyah (intention for doing what it is he is doing)."

And this issue of intention is not an easy matter. Sufyan ath-Thowree said, "I have never nursed something more rebellious than my intentions." - from the book, Al-Ja'mi' li akhlaaq al-Raawee, by Al-Khateeb al-Baghdaadi.

Listen to the advice of Imam Ibn Jamaa'ah if you want to know what it takes to correct your intention, "A proper and sincere intention when studying Islam is to intend to win the pleasure of Allah by what you are doing. You should intend to practice what you learn, to resurrect the Shariah, hoping that this knowledge will shine light on your heart, cleanse your soul, and bring you closer to Allah on the day of Judgement. Your intention for studying Islam should not be to win any worldly commodity, like leadership or fame or riches. It should not be learnt so that you can show off to your colleagues or so that people will revere you and sit you in a chief position in their gatherings, and so on." - from Imam Ibn Jamaa'ah's book, Tadhkirat as-Saami' wal Mutakallim.

Secondly: We should understand that we are in a continuous war with Shaytaan, and he does not want us to succeed in this studying.

Allah ta'aala says, "When thou does read the Qur'an, seek Allah's protection from Satan the Rejected One." An-Nahl, 98
The Shaytaan shall sit in the face of every good thing that you try to do. Rasul Allah told us, "The Shaytaan sits in the path (of every goodness) that the son of Aadam (may try to take). He sat in front of him when he took the path to Islam and told him, 'how could you leave the religion of your fathers and your fore-fathers?' But he disobeyed him and became Muslim. Then Shaytaan sat in front of him in his path to Hijrah and said, 'How could you leave your land and your sky?' But he disobeyed him and migrated (from Makkah). Then he sat in front of him in his path of Jihaad and said, 'Why should you do Jihad? It will only exhaust your wealth and body. You'll be killed, your wife will marry someone else, and your wealth will be divided (to others).' But he disobeyed him and went for Jihad." Rasul Allah then said, "Whoever does this, it is a duty upon Allah that He shall enter him into Jannah!"

How will the Shaytaan sit in your face:

He will tell you to study tomorrow, and when tomorrow comes, study tomorrow. Procrastination is from the Shaytaan!

Shaytaan will tell you that you are busy now and that later in your life you shall take the time out to study Islam. After marriage, after graduation, after you get a job. Life shall pass and the 'after' shall live forever.

Shaytaan will tell you that the situation of the Ummah is lost and that you studying will not help anything, so don't waste your time. Combat this with what you've seen from the Jihad of knowledge and teaching that Rasul Allah and those that came before us did.

Shaytaan will tell you that there are enough scholars, they don't need you. Combat this with the fact that scholars shall die, and if the knowledge is not passed on to the next generation, it shall die in the community. There are 1.4 billion Muslims and the problem that always comes up is that there are not enough teachers and scholars. Everyone is a shepherd and everyone shall be responsible for his or her flock!

Thirdly: We should never forget to pray to Allah to bless us with His Mercy in succeeding in our intentions to learn Islam for His sake.

Allah ta'aala says "When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me." Surah Al-Baqarah, 186
Let us pray to Allah now to make this effort we are doing to learn His Deen, to learn His Shariah, sincere for His sake. And that He blesses us by His Mercy to succeed in what we intend. Verily, he has the Power to do anything.

Ameen.

Prophet Muhammad(PBUH) - The Most Influential Man in History

Prophet Muhammad - The Most Influential Man in History
from the book by Michael Hart

The following is from Michael Hart's book and lists Prophet Muhammad as the most influential man in History. A Citadel Press Book, published by Carol Publishing Group
Ranking of the twenty from the list of 100:

Prophet Muhammad
Isaac Newton
Jesus Christ
Buddha
Confucius
St. Paul
Ts'ai Lun
Johann Gutenberg
Christopher Columbus
Albert Einstein
Karl Marx
Louis Pasteur
Galileo Galilei
Aristotle
Lenin
Moses
Charles Darwin
Shih Huang Ti
Augustus Caesar
Mao Tse-tung

--------------------------------------------------------------------------------

MUHAMMAD, No. 1
The 100, a Ranking of the Most Influential Persons in History
by Michael H. Hart

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 levels. Of humble origins, Muhammad founded and promulgated one of the world's great religions, and became an immensely effective political leader. Today, thirteen centuries after his death, his influence is still powerful and pervasive. The majority of the persons in this book had the advantage of being born and raised in centers of civilization, highly cultured or politically pivotal nations. Muhammad, however, was born in the year 570, in the city of Mecca, in southern Arabia, at that time a backward area of the world, far from the centers of trade, art, and learning. Orphaned at age six, he was reared in modest surroundings. Islamic tradition tells us that he was illiterate. His economic position improved when, at age twenty-five, he married a wealthy widow. Nevertheless, as he approached forty, there was little outward indication that he was a remarkable person. Most Arabs at that time were pagans, who believed in many gods. There were, however, in Mecca, a small number of Jews and Christians; it was from them no doubt that Muhammad first learned of a single, omnipotent God who ruled the entire universe. When he was forty years old, Muhammad became convinced that this one true God (Allah) was speaking to him, and had chosen him to spread the true faith. For three years, Muhammad preached only to close friends and associates. Then, about 613, he began preaching in public. As he slowly gained converts, the Meccan authorities came to consider him a dangerous nuisance. In 622, fearing for his safety, Muhammad fled to Medina (a city some 200 miles north of Mecca), where he had been offered a position of considerable political power. This flight, called the Hegira, was the turning point of the Prophet's life. In Mecca, he had had few followers. In Medina, he had many more, and he soon acquired an influence that made him a virtual dictator. During the next few years, while Muhammad's following grew rapidly, a series of battles were fought between Medina and Mecca. This was ended in 630 with Muhammad's triumphant return to Mecca as conqueror. The remaining two and one-half years of his life witnessed the rapid conversion of the Arab tribes to the new religion.

When Muhammad died, in 632, he was the effective ruler of all of southern Arabia. The Bedouin tribesmen of Arabia had a reputation as fierce warriors. But their number was small; and plagued by disunity and internecine warfare, they had been no match for the larger armies of the kingdoms in the settled agricultural areas to the north. However, unified by Muhammad for the first time in history, and inspired by their fervent belief in the one true God, these small Arab armies now embarked upon one of the most astonishing series of conquests in human history. To the northeast of Arabia lay the large Neo-Persian Empire of the Sassanids; to the northwest lay the Byzantine, or Eastern Roman Empire, centered in Constantinople. Numerically, the Arabs were no match for their opponents. On the field of battle, though, the inspired Arabs rapidly conquered all of Mesopotamia, Syria, and Palestine. By 642, Egypt had been wrested from the Byzantine Empire, while the Persian armies had been crushed at the key battles of Qadisiya in 637, and Nehavend in 642. But even these enormous conquests, which were made under the leadership of Muhammad's close friends and immediate successors, Ali, Abu Bakr and 'Umar ibn al-Khattab, did not mark the end of the Arab advance. By 711, the Arab armies had swept completely across North Africa to the Atlantic Ocean There they turned north and, crossing the Strait of Gibraltar, overwhelmed the Visigothic kingdom in Spain.

For a while, it must have seemed that the Moslems would overwhelm all of Christian Europe. However, in 732, at the famous Battle of Tours, a Moslem army, which had advanced into the center of France, was at last defeated by the Franks. Nevertheless, in a scant century of fighting, these Bedouin tribesmen, inspired by the word of the Prophet, had carved out an empire stretching from the borders of India to the Atlantic Ocean-the largest empire that the world had yet seen. And everywhere that the armies conquered, large-scale conversion to the new faith eventually followed. Now, not all of these conquests proved permanent. The Persians, though they have remained faithful to the religion of the Prophet, have since regained their independence from the Arabs. And in Spain, more than seven centuries of warfare, finally resulted in the Christians reconquering the entire peninsula. However, Mesopotamia and Egypt, the two cradles of ancient civilization, have remained Moslem, as has the entire coast of North Africa. The new religion, of course, continued to spread, in the intervening centuries, far beyond the borders of the original Moslem conquests. Currently it has tens of millions of adherents in Africa and Central Asia and even more in Pakistan and northern India, and in Indonesia. In Indonesia, the new faith has been a unifying factor. In the Indian subcontinent, however, the conflict between Moslems and Hindus is still a major obstacle to unity.

How, then, is one to assess the overall impact of Muhammad on human history? Like all religions, Islam exerts an enormous influence upon the lives of its followers. It is for this reason that the founders of the world's great religions all figure prominently in this book. Since there are roughly twice as many Christians as Moslems in the world, it may initially seem strange that Muhammad has been ranked higher than Jesus. There are two principal reasons for that decision. First, Muhammad played a far more important role in the development of Islam than Jesus did in the development of Christianity. Although Jesus was responsible for the main ethical and moral precepts of Christianity (insofar as these differed from Judaism), St. Paul was the main developer of Christian theology, its principal proselytizer, and the author of a large portion of the New Testament. Muhammad, however, was responsible for both the theology of Islam and its main ethical and moral principles. In addition, he played the key role in proselytizing the new faith, and in establishing the religious practices of Islam. Moreover, he is the author of the Moslem holy scriptures, the Koran, a collection of certain of Muhammad's insights that he believed had been directly revealed to him by Allah. Most of these utterances were copied more or less faithfully during Muhammad's lifetime and were collected together in authoritative form not long after his death. The Koran therefore, closely represents Muhammad's ideas and teachings and to a considerable extent his exact words. No such detailed compilation of the teachings of Christ has survived. Since the Koran is at least as important to Moslems as the Bible is to Christians, the influence of Muhammad through the medium of the Koran has been enormous. It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity.

On the purely religious level, then, it seems likely that Muhammad has been as influential in human history as Jesus. Furthermore, Muhammad (unlike Jesus) was a secular as well as a religious leader. In fact, as the driving force behind the Arab conquests, he may well rank as the most influential political leader of all time. Of many important historical events, one might say that they were inevitable and would have occurred even without the particular political leader who guided them. For example, the South American colonies would probably have won their independence from Spain even if Simon Bolivar had never lived. But this cannot be said of the Arab conquests. Nothing similar had occurred before Muhammad, and there is no reason to believe that the conquests would have been achieved without him. The only comparable conquests in human history are those of the Mongols in the thirteenth century, which were primarily due to the influence of Genghis Khan. These conquests, however, though more extensive than those of the Arabs, did not prove permanent, and today the only areas occupied by the Mongols are those that they held prior to the time of Genghis Khan. It is far different with the conquests of the Arabs. From Iraq to Morocco, there extends a whole chain of Moslem nations united not merely by their faith in Islam, but also by their Arabic language, history, and culture.

The centrality of the Koran in the Moslem religion and the fact that it is written in Arabic have probably prevented the Arab language from breaking up into mutually unintelligible dialects, which might otherwise have occurred in the intervening thirteen centuries. Differences and divisions between these Arab states exist, of course, and they are considerable, but the partial disunity should not blind us to the important elements of unity that have continued to exist. For instance, neither Iran nor Indonesia, both oil-producing states and both Islamic in religion joined in the oil embargo of the winter of 1973-74. It is no coincidence that all of the Arab states, and only the Arab states, participated in the embargo. We see, then, that the Arab conquests of the seventh century have continued to play an important role in human history, down to the present day. It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.



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The following is from Michael Hart's book and lists Prophet Muhammad as the most influential man in History. A Citadel Press Book, published by Carol Publishing Group
Ranking, list of 100 most influential persons in history:

Prophet Muhammad
Isaac Newton
Jesus Christ
Buddha
Confucius
St. Paul
Ts'ai Lun
Johann Gutenberg
Christopher Columbus
Albert Einstein
Karl Marx
Louis Pasteur
Galileo Galilei
Aristotle
Lenin
Moses
Charles Darwin
Shih Huang Ti
Augustus Caesar
Mao Tse-tung
Genghis Khan
Euclid
Martin Luther
Nicolaus Copernicus
James Watt
Constantine the Great
George Washington
Michael Faraday
James Clerk Maxwell
Orville Wright and Wilbur Wright
Antoine Laurent Lavoisier
Sigmund Freud
Alexander the Great
Napoleon Bonaparte
Adolf Hitler
William Shakespeare
Adam Smith
Thomas Edison
Anthony van Leeuwenhoek
Plato
Guglielmo Marconi
Ludwig van Beethoven
Werner Heisenberb
Alexander Graham Bell
Alexander Fleming
Simon Bolivar
Oliver Cromwell
John Locke
Michelangelo
Pope Urban II
Umar ibn al-Khattab
Asoka
St. Augustine
Max Planck
John Calvin
William T.G. Morton
William Harvey
Antoine Henri Becquerel
Gregor Mendel
Joseph Lister
Nikolaus August Otto
Louis Daguerre
Joseph Stalin
Rene Descartes
Julius Caesar
Francisco Pizarro
Hernando Cortes
Queen Isabella I
William the Conqueror
Thomas Jefferson
Jean-Jacques Rousseau
Edward Jenner
Wilhelm Conrad Rontgen
Hohann Sebastian Bach
Lao Tzu
Enrico Fermi
Thomas Malthus
Francis Bacon
Voltaire
John F. Kennedy
Gregory Pincus
Sui Wen Ti
Mani
Vasco da Gama
Charlemagne
Cyprus the Great
Leonhard Euler
Niccolo Machiavelli
Zoroaster
Menes
Peter the Great
Mencius
John Dalton
Homer
Queen Elizabeth
Justinian I
fJohannes Kepler
Pablo Picasso
Mahavira
Niels Bohr
Honorable Mentions and Interesting Misses:
St. Thomas Aquinas
Archimedes
Charles Babbage
Cheops
Marie Curie
Benjamin Franklin
Gandhi
Abraham Lincoln
Ferdinand Magellan
Leonardo da Vinci

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The non-Muslim verdict on Muhammad (PBUH) If a man like Muhamed were to assume the dictatorship of the modern world, he would succeed in solving its problems that would bring it the much needed peace and happiness.

George Bernard Shaw

People like Pasteur and Salk are leaders in the first sense. People like Gandhi and Confucius, on one hand, and Alexander, Caesar and Hitler on the other, are leaders in the second and perhaps the third sense. Jesus and Buddha belong in the third category alone. Perhaps the greatest leader of all times was Mohammed, who combined all three functions. To a lesser degree, Moses did the same.

Professor Jules Masserman

Head of the State as well as the Church, he was Caesar and Pope in one; but, he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue. If ever a man had the right to say that he ruled by a right divine, it was Muhummed, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life.

Rev. R. Bosworth-Smith

Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him.

Diwan Chand Sharma, The Prophets of the East, Calcutta 1935, p. l 22.

Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia the man who, of all men exercised the greatest influence upon the human race . . . Mohammed . . .

John William Draper, M.D., L.L.D., A History of the Intellectual Development of Europe, London 1875, Vol. 1, pp. 329-330

In little more than a year he was actually the spiritual, nominal and temporal rule of Medina, with his hands on the lever that was to shake the world.

John Austin, "Muhammad the Prophet of Allah," in T.P. 's and Cassel's Weekly for 24th September 1927.

Philosopher, Orator, Apostle, Legislator, Warrior, Conqueror of ideas Restorer of rational beliefs, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammed. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?

Lamartine, Historie de la Turquie, Paris 1854, Vol. 11 pp. 276-2727

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 of reverence for that mighty Arabian teacher.

Annie Besant, The Life and Teachings of Muhammad, Madras 1932, p. 4

Muhummed is the most successful of all Prophets and religious personalities.

Encyclopedia Britannica

I have studied him - the wonderful man - and in my opinion far from being an anti-Christ he must be called the saviour of humanity.

George Bernard Shaw in "The Genuine Islam"

By a fortune absolutely unique in history, Mohammed is a threefold founder of a nation, of an empire, and of a religion.

Rev. R. Bosworth-Smith in "Mohammed and Mohammedanism 1946."

MUHAMMAD THE PROPHET

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."