Raashid ul nabi khan
Monday, March 28, 2011
Destined to be Honoured: My Noble Prophet (Peace be upon him)
In the history of mankind, there is only one man whose truthfulness is
preserved by the verification of the testimonies of thousands of
narrators’ truthfulness. Imam Bukhari, before writing the most
authentic book of Hadith Sahih al Bukhari, penned down the
biographies of the people who used to narrate about the Messenger of
Allah (pbuh) so that the future generation may examine each
narration's authenticity before they pass it on to the others.
Nobody knows how Jesus or Rama looked like, but ask a young Muslim
school boy studying in a Convent school run by Christian Missionaries
and he will tell you that his prophet (pbuh) used to go hungry for
many days, he ate dry dates and water many a times, he ate with his
right hand and commanded us to follow him. Every minute acts are kept
alive.
No man in the history of mankind has been tried to maligned and yet
emerged truthful in his character and in his teaching as Prophet
Muhammad peace be upon him. No teachings could stand such an extreme
form of hostility and yet remain busy welcoming its new adherents
every day in every corner of the world. Marxism could not stretch
beyond 80 years. Communism gave up the fight against capitalism. Even
Christianity lost its original colors and got transformed into a
variety of colorful festivals, over powered by secularism and
democracy got merged with Ancient Roman paganism. Many other
religions are only preserved in the books but Islam.
With 60 thousand books written against him and his teachings in just
a span of 150 years from 1800 to 1950, yet the man's teaching
continues capturing the hearts and the minds of those very countries
which are the epic centers of emitting hateful lava .
Consider this: A man whose lifestyle is the target of attack for past
1400 years, that life style itself continues to flourish in every
lattitude and longitude of the world. Even Hollywood, Bollywood are
replaced by the next generation where as young men with flowing
beards, and trousers up their ankles, learning to expertise in
reciting the Qur'an... every thing that he did young men want to do.
His fashion never dies. He is the only man who has the privilege of
being narrated every day across the world. Almost every action of his
reflects in the actions of his followers.
People can do PHDs in every lesson he taught. Islam is the only
subject on which larggest numbers of books are written, against as
well as for.
If there were media in those days I can imagine the headlines
appearing like this, MAKKAH TIMES : The Arab Prophet wins in
Badr.... BREAKING NEWS OF BBC ........Islam captures Arabia... CNN
exclusive...The unlettered Prophet wins back Makkah and announces
general amnesty......... FOX NEWS latest...... Islam heads towards
Europe....
NDTV ... Abu Jahl among 70 killed in Badr.....
Alas when I see huge crowd protesting in Tunisia, Cairo, .... I feel
like asking them " where were you when your Prophet's cartoons were
magnified in world Media? if only you would have taken to street in
this grand manner before Afghan and Baghdad were attacked...." This
shows that though we claim love and honor our Prophet but it is Allah
who actually sends His blessings and peace upon his noble Prophet that
he remains destined to be honored today and also tomorrow as well,
with our without our protests and obedience to him.
And they wish to blow off the light of Allah but He will never let it
happen……… Surah Toubah
Author is Nisaar yusuf, peace tv speaker
JazakAllahu khairan
Sunday, January 9, 2011
Women's Rights in Islam
Definition
According to the Oxford dictionary, ‘Women’s Rights are the rights that promote a position of social and legal equality, of women to men’
According to the Oxford dictionary, ‘they are the rights, claimed for the women, equal to those of men, as regards to suffrage that right to vote, as regards to property, etc’.
‘Modernising’, according to the Oxford dictionary means, ‘to make modern, to adapt to modern needs or habits’.
And according to the Webster’s dictionary it means… ‘To make modern, or to give a new character or appearance – e.g., to modernise ones ideas’.
In short, modernising is a process of updating or opting for the betterment of the present status itself – It is not the present modern status itself.
Can we modernise ourselves, to master our problems, and to realize a new way of life, for the whole human race?
I am not concerned about the modern ideas, the conclusions and the categorical statements made by scientists and inexperienced armchair experts, as how a life should be lived by a woman.
I am going to base my conclusions and considerations on truth, which can be proved by experience.
Experience and unbiased factual holistic analysis, are the sure test, between the gold of truth, and the glitter of theory.
We have to check our thinking against reality, otherwise many a times, our mental process will go astray – Indeed the great brains of one time, believed that the world was flat.
Women Rights in the West
If we agree with the ‘Women’s rights in Islam’, as portrayed by the Western media, you have no option, but to agree that the ‘Women’s rights in Islam’ are outdated.
The Western talk of women’s liberation, is actually a disguised form of exploitation of her body, deprivation of her honour and degradation of her soul.
The Western society which speaks of upgrading the status of women in Islam, have actually reduced her status to concubines, to mistresses, to society butterflies, which are mere tools in the hands of sex marketers and pleasure seekers, which are disguised behind the colorful screen of art and culture.
Women Rights in Islam
Islam’s radical revolutionary support, gave women their due right and status in the days of ignorance… 1,400 years ago.
Islam’s objective was and continues to be, to modernise our thinking, our living, our seeing, our hearing, our feeling and striving for the women’s upliftment and emancipation in the society.
Before I dwell further with the topic, I would like you to make note of a few points.
Approximately one fifth of the world’s population, consists of Muslims. There are different Muslim societies – Some may be close to Islam, some may be far away from Islam.
The ‘Women’s rights in Islam’ should judged according to the authentic sources, and not what individual Muslims do, or what the Muslim society does.
The authentic sources of Islam, are the Qur’an, which is the word of God, and the authentic Sunnah, and the traditions of our beloved Prophet (peace be upon him).
Qur’an will never contradict itself, nor will the authentic Hadith contradict itself… neither will these two authentic sources, contradict each other.
Sometimes the scholars differ, and many a times, these differences can be removed by analyzing the Qur’an as a whole, and not just by quoting one particular Verse. Because if one particular verse of the Qur’an is ambiguous many a times the answer is given somewhere else in the Qur’an – Some people quote one source and neglect all the other sources.
It is the duty of every Muslim, male or female, to seek the pleasure of God, and to act as His trustee on this world, and not to try and gain fame or satisfy one’s own ego.
Islam believes in equality of men and women – ‘Equality’ does not mean ‘identicality’.
In Islam, the role of a man and woman is complimentary, it is not conflicting. It is that of a partnership, it is not contradictory, so as to strive for supremacy.
Where ‘Women’s rights in Islam’ is concerned, I have divided it into 6 broad categories.
Six Categories of Women Rights in Islam
The first are ‘the Spiritual rights’, second are ‘the Economical rights’, third are ‘the Social rights’, fourth are ‘the Educational rights’, fifth are ‘the Legal rights’, and last are ‘the Political rights’.
Sex is Not the Criteria to Enter Paradise:
The greatest misconception that the West has about Islam, is that they think… ‘Paradise in Islam, is only meant for the male – it is not meant for the female’.
This misconception can be removed by quoting from Surah Nisa, Ch. No. 4, Verse No 124, which says, ‘If any of you do deeds of righteousness, whether it be male or a female and has faith, they shall surely enter Paradise and not the least injustice shall be done to them’
A similar thing is repeated in Surah Nahl, Ch.16, Verse No.97 which says… ‘If any of you perform good deeds, be it a man or a woman and is a believer, We shall give you good life and We should reward you for all your good works’.
Just because in Islam, sex is not the criteria to enter Paradise, will you call such rights in Islam as modernizing or outdated?
A. Spiritual Rights of Women in Islam
Another misconception is that, which the Western media has, that, ‘The woman has no soul’.
In fact, it was in the seventeenth century, when the Council of wise men, when they gathered at Rome, and they unanimously agreed that the woman had no soul.
In Islam, man and woman have the same spiritual nature. It is mentioned in Quran, Ch.4, Verse No.1, which says that, ‘O humankind reverence your Guardian Lord, who has created you from a single person and created like nature his mate’.
A similar thing is mentioned in Surah Nahl, Ch.16, Verse No.72, which says that, ‘We have made for you companions and mates of your own nature’.
In Surah Al-Shura, Ch.42, Verse No.11, it says, ‘He is the one who has created the heavens and the earth and has made for you pairs from among yourselves’.
Just because the spiritual nature of a man and woman is the same in Islam, will you call such rights in Islam, as modernizing or outdated?
The Qur’an clearly mentions that, ‘God has breathed somewhat of His spirit into the human beings’.
If you read Surah Hijr, Ch.15, Verse No.29, it says, ‘When I have fashioned you in due proportion and have breathed into you something of my spirit, fall you down in obeisance’.
A similar thing is repeated in the Qur’an, in Surah Sajdah, Ch. 32, Verse No.9, which says, ‘Then He fashioned him and breathed into him of His Spirit…’.
Here, when God refers to as ‘Something of My Spirit, is breathed into the human beings’ – it does not mean, a sort of incarnation or a pantheistic form.
It means that Allah has given to every human being something of His spiritual Nature, and the Knowledge of God Almighty, and coming closer towards Him.
Here it refers to both Adam and Eve (may peace be upon them) – Both were breathed something of God’s Spirit.
Again we read in the Qur’an, that Allah has appointed the human being as His vicegerent, as His trustee, as is mentioned in Surah Isra, Ch.17, Verse No.70, which says, ‘We have honoured the children of Adam and bestowed on them special favours’.
Note, here all the children of Adam have been honoured, male as well as female.
There are some Religious scriptures, for example the Bible, which puts the blame on Eve for the downfall of humanity.
In fact if you read the Qur’an in Surah Araf, Ch.7, Verse No.19 to 27, Adam and Eve (may peace be upon them both) are addressed, more than a dozen of times.
Both disobeyed God, both asked for forgiveness, both repented, and both were forgiven.
In the Bible, if you read Genesis, Ch. 3, only Eve is held responsible (May peace be upon her) for the downfall of humanity.
And according to the doctrine of ‘Original Sin’, because of Eve (may peace be upon her) the whole of humanity is born in sin.
Does Pregnancy Uplift the Women or Degrade?
If you read the Bible in Genesis, Ch. 3, Verse No.16, it says that, ‘To the woman He (God) said, “I will greatly multiply your pain in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you.”‘
That means, pregnancy and child birth has been said in the Bible to degrade the women and the labour pain is a sort of punishment.
In fact if you read the Qur’an, pregnancy and child birth have uplifted the women.
If you read Surah Nisa, Ch.4, Verse No.1, it says, ‘Respect the womb that bore you’.
Its mentioned in Surah Luqman, Ch.31, Verse No.14, it says, ‘We have enjoined on the human being to be kind to the parents, in travail upon travail did their mother bore them and in years twain was their weaning’.
A similar thing is mentioned in Surah Ahqaf, Ch.46, Verse No.15, it again repeats, which says, ‘We have enjoined on the human beings to be kind to his parents’.
To be kind to the parents – in pain did their mother bore them, and in pain did she give them birth – Pregnancy in the Qur’an has uplifted the women not degraded her.
Just because pregnancy has uplifted the women in Islam will you call such rights in Islam as modernizing or outdated?
Criteria in the Sight of God to Judge Male and Female:
The only criteria for judgment in the sight of Allah is ‘Taqwa’, ‘God consciousness’ or ‘righteousness’.
It is mentioned in Surah Hujurat, Ch.49, Verse No.13 ‘O humankind, We have created you from a single pair of male and female and have divided you into nations and tribes, so that you shall recognize each other not that you despise each other and the most honored in the sight of God, is the one who is the most righteous’.
Sex, colour, caste, wealth has got no criteria in Islam – The only criteria in the sight of God is ‘righteousness’, neither is sex the criteria for God to reward or to punish a person.
If you read Surah Imran Ch.3 Verse No.195 it says ‘I will never suffer the loss of any of you, be it male or female, you are companions unto each other’.
Equal Moral Duties for Men and Women:
I had started my talk by quoting a verse from the Qur’an from Surah Al Ahzab, Ch.33, Verse No.35, which says,
‘For Muslim men and Muslim women,for believing men and women,for devout men and women,for true men and women,for men and women who are patient and constant,for men and women who give in charity,for men and women who fast and deny themselves,for men and women who guard their chastity,for men and women who engage much in God’s praise,God has prepared for them forgiveness and a vast reward.’
This verse indicates that the spiritual duties, the moral duties, for the men and women in Islam are the same – Both have to believe, both have to pray, both have to fast, both have to give in charity, etc, etc.
But the women has been given certain concession in Islam.
If she is undergoing her menstrual period or pregnancy, she does not have to fast – She can keep those fasts later on, when she is more healthy.
During the menstrual period and during the postnatal period, she needs not pray also – she has been given the concession, and neither does she have to compensate it later on.
Just because the moral duties of the men and women are equal in Islam will you call such rights in Islam as modernizing or outdated?B. Economical Rights to the Women
Islam gave economical rights to the women 1,300 years before the West.
An adult Muslim woman can own, she can dispose or disown any of her property without consulting any one, irrespective whether she is married or she is single.
In 1870, it was the first time in England, that the West recognized the rights of the married woman, where she was allowed to own or dispose any of her property without consultation.
I do agree that the women were given their economical rights 1300 years ago – these are ancient rights – but the question is – ‘are they modernizing or outdated?’
Women on Job:
A women in Islam, if she wishes to work she can work – There is no text in the Qur’an or the authentic Hadith which prevents or makes it prohibited for a woman to do any work, as long as it is not unlawful, as long as it is within the preview of the Islamic Shariah, as long as she maintains her Islamic dress code.
But natural, she cannot take up jobs, which exhibit her beauty and body – Like for example, modeling and film acting, and such kind of jobs.
Many of the professions and jobs which are prohibited for the woman are also prohibited for the man, for example serving alcohol, working in gambling dens, doing any unethical or dishonest business. All these jobs are prohibited for both men and women.
A true Islamic society requires women to take up profession such as doctors.
We do require female Gynecologists, we do require female nurses, we do require female teachers.
But, a woman in Islam has got no financial obligations – The financial obligation is laid on the shoulders of the man in the family – Therefore she need not work for her livelihood.
But in genuine cases, where there are financial crisis in which both the ends do not meet, she has the option of working.
Here too, no one can force her to work – She works out of her own, absolute free will.
Financial Security for Women:
A woman in Islam has been given more financial security, as compared to the man.
As I told you earlier, the financial obligation is not put on her shoulder – It is put on the shoulder of the man in the family. It is the duty of the father or the brother, before she is married and the duty of the husband or the son, after she is married to look after her lodging, boarding, clothing and financial aspects of her.
Compulsory Marital Gift for a Woman:
When she gets married, she is on the receiving end.
She receives a gift – she receives a dower or a marital gift, which is called as ‘Meher’.
And it is mentioned in the Qur’an in Surah Nisa, Ch.4 Verse No.4 which says, ‘Give to the woman in dower, a marital gift’.
For a marriage to solemnize in Islam, ‘Meher’ is compulsory.
But unfortunately in our Muslim society here, we just keep a nominal ‘Meher’ to satisfy the Qur’an, say 151 Rupees, or some people give 786 Rupees and they spend lakhs and lakhs of Rupees on the reception, on the decoration, on the flowers, on the lunch parties, on the dinner parties.
In Islam, there is no lower-limit, nor is there an upper limit for ‘Meher’ – But when a person can spend lakhs of Rupees on the reception, surely the ‘Meher ’ should be much more.
There are various cultures which have crept into the Muslim societies, specially in the Indo-Pak area.
They give a small amount of ‘Meher’ and they expect the wife to give a fridge, to give a T.V set, they expect the wife to give an apartment, to give a car, etc., and a large sum of dowry, depending upon the status of the husband.
If he is a graduate, they may expect 1 lakh – If he is an engineer they may expect 3 lakhs – If he is a doctor they may expect 5 lakhs.
Demanding dowry from the wife, directly or indirectly is prohibited in Islam.
If the parents of the girl give the girl something out of their own free will, it is accepted – But demanding or forcing directly or indirectly, it is prohibited in Islam.
No Financial Liabilities:
If a Woman works, which she does not have to – whatever earning she gets, it is absolutely her property.
She need not spend on the household – if she wants to spend it is her free will.
Irrespective how rich the wife is, it is the duty of the husband to give lodging, boarding, clothing and look after the financial aspects of the wife.
In case of divorce or if a wife gets widowed, she is given financial support for the period of ‘Iddah’ – and if she has children, she is also given child support.
Right to Inherit:
Islam gave the right to the women to inherit, centuries ago.
If you read the Qur’an – in several verses, in Surah Nisa, in Surah Baqarah and in Surah Maidah, it is mentioned that a woman, irrespective she is a wife or she is a mother, or a sister, or a daughter, she has a right to inherit. And it has been fixed by God Almighty in the Qur’an.
C. Social Rights of Women in Islam
Broadly it can be categorized into four sub-headings. Social rights given to a daughter, to a wife, to a mother and to a sister.
Social Rights to a Daughter:
Islam prohibits, female infanticide. The killing of female children is forbidden in Islam.
It is mentioned in Surah Taqveem, Ch. 81, Verse No. 8 and 9, ‘when the female child is buried alive and when she questions you, for what crime was she killed’.
Not only female infanticide has been prohibited, all sorts of infanticides has been prohibited in Islam, whether it be a male child or a female child.
It is mention in the Qur’an in Surah A’nam Ch.6, Verse No.151 that, ‘Kill not your children for want of sustenance for it is God that will provide sustenance for you and for children’.
A similar thing is mentioned in Surah Isra, Ch.17 Verse No.31 which says… ‘Kill not your children for want of sustenance, for it is God that will provide sustenance to you and your children, for killing of children is a major sin’.
In the pre-Islamic Arabia, whenever a female child was born mostly she was buried alive.
Alhamdullillah, after the spread of Islam this evil practice has been discontinued.
But unfortunately it still continues in India – According to a BBC report, in the programe assignment the title of which was ‘Let Her Die’, there was a British reporter by the name of Emily Beckenen, who came all the way from Britain to India to give us the statistics of the female infanticide.
In that programe, it gives the statistics, that every day more than 3,000 fetuses are being aborted on being identified that they are females.
If you multiply this figure by the number of days, that is multiplied by 365, you get a figure of more than one million female fetuses are being aborted every year in our country.
And there are big hoarding and posters in states like Tamil Nadu and Rajasthan, which says spend 500 Rupees and save 5 lakh Rupees.
What does it mean? – That spend Rupees 500 on medical examination like Aminocententus or Ultra Sonography, and identify the gender of child.
If it is a female you can abort it and you’ll save 5 lakh Rupees – How?
The couple of lakhs you spend on upbringing her and the remaining lakhs of Rupees you spend on giving dowry to the man who will marry her (a custom in India).
According to the report of the Government Hospital of Tamil Nadu – ‘out of every 10 female children that are born, four are put to death’ – No wonder the female population in India is less than the male population.
Female infanticide was continuing in India since centuries – If you analyze the statistics of the 1901 census, for every 1000 males there were 972 females.
According to the 1981 statistics and census, it tells you for every 1000 males you have 934 females.
And the latest statistics of 1991 tells you that for every 1000 males you have 927 females.
You can analyze that the female ratio is dropping every year – And since science and medicine has advanced, it has helped in this evil practice.
Just because Islam tells you that you should not kill any children whether it be male or female will you call these rights in Islam as modernizing or outdated?
Qur’an not only prohibits female infanticide, it rebukes at the thought of you rejoicing at the birth of a male child and getting saddened at the birth of a female child.
In Islam, a daughter should be brought up correctly.
In Islam, there should be no partiality in upbringing of the daughter or the son.
According to a Hadith, ‘In the presence of the Prophet Muhammad, once a man kissed his son and placed him on his lap but did not do the same to his daughter.
The Prophet immediately objected and said that you are unjust – You should have even kissed your daughter and placed her on the other lap’.
Social Rights to Wife:
All the previous civilizations, they have considered the women to be an ‘instrument of the devil’.
The Qur’an refers to the women as ‘Mohsana’, that is a ‘fortress against the devil’.
And if a woman, who’s good, marries a man, she prevents him from going on the wrong path.
There’s a Hadith in which Prophet Muhammad (peace be upon him) he said that, ‘there is no monasticism in Islam’ .
And again according to Sahih Bukhari, Volume No. 7, Ch. No. 3 Hadith No 4 it says that ‘the Prophet Muhammad ordained the young men, all those who have the means to marry, they should marry – For it will help them to guard their gaze and guard their modesty.
The Qur’an say’s that, ‘We have put love into the hearts of the husband and wife’.
If you read Surah Rum, Ch. 30, Verse No. 21 it says that, ‘And amongst our signs We have created for you mates or companions, so that you may dwell in them in tranquillity and we have put love and mercy between your hearts’.
According to Surah Nisa, Ch.4, Verse No.21, marriage is considered as a strong agreement, a strong contract.
According to Surah Nisa, Ch.4, Verse No.19, it says, ‘You are prohibited to inherit women against their will’ – Means, to marry the permission of both the parties are required.
It is compulsory that the man and women both should agree to marry. No one – not even the father can force their daughter to marry against her wishes.
There’s a Hadith in Sahih Bukhari, Volume 7, Book 62, Number 69, which says ‘that a lady she was forced by her father to marry against her wishes’ – And she went to the Prophet and the Prophet invalidated the marriage’.
Another Hadith in Ibn-e-Humbal, Hadith No. 2469, it says ‘that a daughter was forced by her father to get married – And when the daughter approached the Prophet, the Prophet said you can either continue, or if you wish you can invalidate the marriage.
That means, the consent of both the male and the female is required.
In Islam, a women is considered as a homemaker – She is not considered as a housewife, because she is not married to the house.
Many people use terminology, without understanding what it means – ‘Housewife’ means ‘you are the wife of the house’.
So I believe, from now onwards the sisters would prefer calling themselves ‘homemakers’, than ‘house wives’, if they are occupied more in the home.
In Islam, a woman, she is not married to a master that she should be treated like a slave – She is married to it is equal.
And there is a Hadith which says in Ibn-Hambal – Hadith No 736, 7396. It says that, ‘the most perfect of the believers are those that are best in character and behavior, and those that are best to their family and their wives’.
Islam gives equal rights to the man and woman. Qur’an clearly mentions that men and women, husband and wife have equal rights in all aspects, except leadership in the family.
It is mentioned in the Qur’an in Surah Baqarah Ch.2, Verse No.228. It says that, ‘…the women have been given rights similar against them (men) on equitable terms but the men have a degree higher…’.
Most of the Muslims have misunderstood this verse, when it says ‘a men have a degree higher’ – As I said we should analyze the Qur’an as a whole. And its mentioned in Surah Nisa, Ch. 4, Verse No.34 which says, ‘The men are the protectors and maintainers of the women, for God has given one of them more strength than the other and they give them their means’.
People say the word ‘Kawwam’ means, ‘one degree higher in superiority’ – But actually the word ‘Kawwam’ comes from the root word ‘Ikamah’. ‘Ikamah’ means for example ‘when you give the Ikamah before prayers – You stand up’.
So ‘Ikamah’ means to standup – so the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.
Even if you read the commentary of ‘Ibne-Kathir’ – He says that the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.
And this responsibility, should be carried out by mutual consent of both husband and wife.
It is mentioned in Surah Baqarah, Ch.2, Verse No.187, which says, Which means… ‘Your wives are your garments, and you are their garments’.
What’s the objective of garments – It is used to conceal and to beautify.
The husband and wife, should conceal each others faults, and they should beautify each other – Its a relationship of hands and gloves.
The Qur’an mentions that, ‘even if you do not like your wife, you should treat her kindly’.
It is mentioned in Surah Nisa, Ch.4, Verse No.19, that, ‘…consort with them (your wives) in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good.
Even if you dislike your wife you have to treat her kindly and with equity
Just because the rights of a wife are equal to those of the husband in Islam, will you call such rights in Islam as modernizing or outdated?
Social Rights to a Mother:
The only thing above respect to Mother, is the worship of God – It is mentioned in:
Ch.17, Verse No.28-29, It says that… ‘God has ordained for you, that you worship none but Him, and to be kind to your parents. And if any one or both of them reach old age do not say a word of contempt or repel them but address them with honour, and speak to them with kindness, and lower your wing of humility and pray to God – ‘My Lord! bless them as they have cherished me in childhood’.
Surah Nisa, Ch. No. 4, Verse No. 1 says, ‘Respect the womb that bore you’.
Surah A’nam, Ch.6, Verse No.151, says that, ‘You have to be kind to your parents’.
Surah Luqman Ch.31, Verse No.14, says that, ‘We have enjoined on the human beings to be kind to his parents. In travail upon travail, did their mother bore them and in years twain was their weaning’.
A similar thing is repeated again in Surah Ahqaf, Ch.46, Verse No.15, that… ‘We have enjoined on the human beings to be kind to his parents. In pain did their mother bore them and in pain did she give them birth’.
Another Hadith related in Sahih Bukhari in Volume 8, Ch. No. 2 Hadith No. 2, as well as in Sahih-Muslim – It says that a man asked the Prophet Muhammad… ‘Who requires the maximum love and respect and my companionship in this world?
The Prophet replied – ‘your mother’‘Who is next’? – ‘your mother’‘Who is next?’ – ‘your mother’The man asked for the fourth time, – ‘Who is next’The Prophet replied ‘your father’.
So 75% of the love and respect goes to the mother and 25% of the love and respect goes to the father.
Three fourth of the better part of the love and respect goes to the mother – One fourth of the remaining part of the love and respect goes to the father.
Social Rights to a Sister:
According to Surah Tawbah, Ch. 9, Verse No.71, it says that, ‘The men and the women they are friends of each other’.
Prophet Muhammed (may peace be upon him) he said, ‘The women are the ‘Shakat’ -‘Shakat’ means sister’.
D. Educational Rights to a Woman
The first 5 verses which were revealed in the Qur’an were from Surah Alaq, or Surah Iqra, Verse No. 1 to 5 which says:
‘Read, recite or proclaim in the name of your Lord, Who has created the human beings from a congealed clot of blood (a leech like substance).
Read, your Lord is most bountiful.
Who has taught the use of the pen.
Who has taught the human beings that which he knew-not’.
The first guidance given in the Qur’an to the humankind was not to pray, was not to fast, was not to give charity – It was read – Islam pays utmost importance to education.
Education is Compulsory in Islam:
According to Quran:
God will exalt those of you who believe and those who are given knowledge to high degrees. (58:11)
And say, O my Lord! increase me in knowledge. (20:114)
And whoever is is given knowledge is given indeed abundant wealth. (2:269)
According to a saying of Prophet Muhammad (pbuh) “It is obligatory for every Muslim, male or female, to acquire knowledge (Al-Bayhaqi).
Imagine, 1400 years ago, when the women were ill treated and were only used as property, Islam asked the women to be educated.
Because Islam tells that every woman should be educated, – Will you call such women’s right’s in Islam as modernizing or outdated?
E. Legal Rights to a Woman
According to the Islamic law, men and women are equal – The Islamic Law protects the life and property of a man and woman both.
If a man murders a woman he too will receive the capital punishment of ‘Kisaas’.
According to the Islamic law of ‘Kisaas’, men and women – irrespective the injury be of the eye, of the nose, of the ear, of the body – both receive equal punishment.
And if the guardian of the murderer, even it be a woman – If she says, that forgive the murderer and she accepts ‘Dia’, that is compensation – her opinion cannot be rejected – they have to accept it.
And if there’s difference of opinion between the relatives of the person whose murdered – And some say that the murderer should be killed and some say that he should be forgiven and ‘Dia’ should be accepted – people should prevent the relatives from killing that murderer.
And irrespective whether the witness or the opinion is given by a man or woman, it has same weight.
According to Surah Maida, Ch.5, Verse No.30 – It says… ‘As to the thief, whether he be man or a woman, cut off his or her hand as a punishment for his crime, an example from God’.
Means, if a person robs, irrespective whether he is a man or a woman his or her hands should be chopped – The punishment is the same.
According to Surah Nur, Ch.24, Verse No.2, it says ‘If any commits fornication, be it a man or a woman, flog them with 100 stripes’.
The punishment for fornication in Islam irrespective whether it is a man or a woman, it is the same – Flogging with 100 stripes.
The punishment for men and women, is the same in Islam.
In Islam a woman is allowed to give witness
Imagine, Islam gave right to a woman to be a witness, 14 centuries ago.
Even now in as late as 1980, the Jewish Rabai, they were considering that whether the women should be given a right to act as a witness or not – And Islam gave that right 1400 years ago.
Accord ing to Surah Nur, Ch.24, Verse No.4, it is said ‘If any of you put a charge against the chastity of a woman, produce 4 witnesses, and if they falter, flog them with 80 stripes’.
In Islam for a small crime, you require 2 witness – for a big crime you require 4 witnesses.
Accusing a woman falsely is a big crime in Islam, therefore you require 4 witnesses.
Now a days you see in the modern society, you find men abusing women and calling them all sorts of name. They call them prostitutes etc, and nothing is done.
In an Islamic state, if a man calls her a ‘prostitute’ in public or anywhere else, and if she takes that man to court – And if that man cannot produce 4 witnesses or even if he produces 4 witnesses and any one of them falter, all of them will receive 80 lashes each, and in future all their evidence will be rejected.
Islam gives utmost importance to the chastity of the woman.
When a lady marries, she normally adopts the name of her husband.
In Islam she has the option of either keeping her husband’s name, either adopting the name of the husband, or maintaining her maiden name.
And maintaining the maiden name is recommended in Islam – And we find in several Muslim societies that women, even after they get married they maintain their maiden name, because according to the Islamic law men and women are equal.
Will you call such rights in Islam modernizing or outdated?
F. Political Rights of a Woman
According to Surah Tawba, Ch.9, Verse No.71, ‘The men and the women they are friends (supporters) of each other’.
Supporters not only Socially – even Politically – Politically, men and women should support each other.
Women can even take part in law making.
And according to the famous Hadith in which Hazrat Umar (may Allah be pleased with him), he was discussing with the Sahabas, and considering putting an upper limit on the ‘Meher ’, since young men were discouraged from getting married – a lady from the back seat she objected and said When the Qur’an says in Surah Nisa Ch.4, Verse No.20 that… ‘you can even give a heap of treasure, a heap of gold in ‘Meher’, when Qur’an puts no limit on ‘Meher’, who is Umar to put a limit (may Allah be pleased with him).
And immediately Hazrat Umar (peace be upon him) said… ‘Umar is wrong and the lady is right’.
Imagine, she was a common lady – If it would have been a famous lady, the name of the lady would be mentioned in the Hadith.
Since the Hadith does not mention the name of the lady, we can understand that the lady was a common lady.
Means, even a common lady can object to the ‘Khalifa’, the head of the state.
And in technical terms it would be called that – ‘she is objecting to the breach of the constitution’,- because Qur’an is the constitution of the Muslims – That means a woman can even take part in law making.
Women have even taken part in the battle fields
There is a full chapter in the Sahih Bukhari mentioning women in the battle field – Women gave water – they give first aid to the soldiers.
Because the Qur’an says ‘Man is the protector of the ‘Woman’.
Under normal circumstances, the women should not go to the battle field. It is the duty of the man.
Only when required, under necessity are women allowed – and they should go to the battle field if they want.
Otherwise you’ll have the same position as you are having in the USA.
Women in USA are Not Safe
In USA women were allowed to join the battle since 1901 but they were not allowed to take active part – They only played the part of a nurse.
Later on after the ‘Feminist Movement’ had started in 1973, the ‘Feminist movement’ demand ed – ‘Why aren’t women allowed to take active part in the battle field?’
So the American government allowed women to take active part in the battle field.
And according to a report of the Defense Department of America, which was released on the 23rd of April, 1993 it said that, ‘90 people were sexually assaulted in a convention, out of which 83 were women and 117 officers were charged with in disciplinary action’. Imagine in one convention only, 83 women sexually assaulted.
What was the crime of those 117 officers?
They made the women run and they snatched at their clothes. They made them parade absolutely nude without even covering the genital parts. They were made to have sex in public.
Is this what you call ‘Women’s rights’?
If you think that this is what is ‘Women’s right’, then you can keep your rights to yourselves. We do not want our sisters, our daughters our mothers to be sexually assaulted.
And there was a uproar in the parliament and the President, Bill Clinton – he himself had to apologize publicly and he said, ‘Necessary action will be taken’.
And you know when politicians say ‘necessary action will be taken, what happens.
So Islam allows women to take part in the battle field only when required.
But there also they should maintain their Islamic dress and the Islamic ethics, and their modesty.
USA Has One of the Highest Rates of Rape
United States of America is supposed to be one of the most advanced countries of the world. It also has one of the highest rates of rape in any country in the world. According to a FBI report, in the year 1990, every day on an average 1756 cases of rape were committed in U.S.A alone. Later another report said that on an average everyday 1900 cases of rapes are committed in USA. The year was not mentioned. May be it was 1992 or 1993. May be the Americans got ‘bolder’ in the following years.
Islamic Law Let’s Women Breathe Easily
Consider a scenario where the Islamic law is implemented in America. Whenever a man looks at a woman and any brazen or unashamed thought comes to his mind, he lowers his gaze. Every woman wears the Islamic dress as mentioned in Quran. After this if any man commits rape he is given capital punishment. I ask you, in such a scenario, will the rate of rape in America increase, will it remain the same, or will it decrease?
If Islamic law is implemented in any part of the world, women will breathe easier.
Conclusion
Before I conclude, I’d like to give an example.
As I said in the beginning of my talk, Islam believes in equality between men and women – Equality does not mean identicality.
Suppose in a classroom 2 students, student ‘A’ and ‘B’, during an examination both come out first – Both secure 80% marks – 80 out of 100.
When you analyze the question paper, the question paper has 10 differ ent questions, each carrying 10 marks.
In question 1 student ‘A’ got 9 out of 10, and student ‘B’ got 7 out of 10 – So in question 1 student ‘A’ was higher than student ‘B’.
In question 2, student ‘A’ got 7 out of 10 and student ‘B’ got 9 out of 10 - Student ‘B’ was higher than student ‘A’ in question number 2.
In question 3 both of them got 8 out of 10, both were equal.
So when we add up the marks of all the ten questions, both student ‘A’ and ‘B’ got 80 out of 100.
So in short, student ‘A’ and student ‘B’ are over all equal.
In some questions ‘A’ is higher than ‘B’, in some questions ‘B’ is higher than ‘A’, in others both are equal.
In the same fashion, taking the example that since God has given man more strength – Suppose a thief enters the house will you tell, ‘I believe in women’s rights – I believe in women’s rights’ – will you tell your mother, your sister and your daughter, to go and fight the thief?’
No, but natural you’ll fight him – If required they may interfere – Under normal circumstances since God has given you more physical strength, you have to go and tackle the thief.
So here, in physical strength, man is one degree higher than the woman
Let us take another example where it comes to respecting the parents – The children are supposed to respect the mother 3 times more than the father (as mentioned earlier).
Here the women have one degree higher than the men – Over all both equal
So Islam believes in equality, not identically – Men and women are over all equal in Islam.
This was in brief, the highlights, of ‘the Women’s Rights in Islam’.
After this what the Muslim society did is different – Many of the Muslim societies did not give the women their rights and they deviated away from the Qur’an and the Sunnah.
The Western society is largely responsible for this – because of the Western societies, many Muslim societies have become over protective, over precautions and have gone to one extreme and deviated away from the Qur’an and the Sunnah.
On the other extreme, some of the Muslim societies turned to the Western culture, and followed their culture.
I want to tell the Western society that if you analyze the women’s rights in Islam according to the Qur’an and the Sunnah – you will realize it is modernizing and not outdated.
JazakAllahu Khairn.
My Role Model Prophet Muhammad (PBUH)
Appearance
Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him:
"as there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes (Shamail Tirmizi).
Dress
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the sholders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, Hafiz Bin Qaiyyam).
His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessy clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." (Abu Dawud, Chapter "Dress").
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearence should reflect it." (Abu Dawud)
He used to observe:
"Cleanliness is piety".
Mode of living
His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves , the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land which he had aquired in the later part of his life (Bukhari, Muslim, Abu Dawud). Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying,
"What have I to do with worldly things. My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on."
Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when the prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community (Bukhari, Sahih Bukhari).
He advised the people to live simple lives and himself practised great austerities. Even when he had become the virtual king of arabia, he lived an austere life bordering on privation. His wife Aiysha (ra) says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198). When he died there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").
He had declared unlawful for himself and his family anything given by the people by way of zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a zakat collector (Sahah-Kitab Sadqat).
His manners and disposition
"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an 3:159)
About himself the prophet (pbuh) said
"Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He used to say,
"I am a Prophet of Allah but I do not know what will be my end." (Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")
In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said,
"O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)
He used to pray,
"O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older people and stated:
"To honor an old man is to show respect to Allah."
He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left Aiysha (ra) said,
"You did not think well of this man, but you treated him so well."
The prophet (pbuh) replied,
"He is a bad person in the sight of Allah who does not behave courteously and people shun his company bacause of his bad manners." (Bukhari, Sahih Bukhari)
He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used to say,
"Let him who likes people to stand up in his honour, he should seek a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth bedouins accosted him in their own gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all muslims to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing persons"). He would sit with the humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid).
There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,
"He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." (Qazi Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of orphans and widows (Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants (Ibn Saad Vol. 6, p 213).
Children
He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said,
"In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me." (Abu Dawud)
Daily routine
On the authority of Ali, Tirmizi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for
offering worship to Allah
public affairs, and
personal matters.
After the early morning prayers he would remain sitting in the mosque reciting praises of Allah till the sun rose and more people collected. He would then preach to them. After the sermons were over, he would talk genially with the people, enquire about their welfare and even exchange jokes with them. Taxes and revenues were also disrtibuted at this time (Muslim, Sahih Muslim Tirmizi, Sunan Tirmizi). He would then offer chaste prayers and go home and get busy with household work (Bukhari, Muslim, Tirmizi). He would again return to the mosque for the mid-day and afternoon prayers, listen to the problems of the people and give solace and guidance to them. After the afternoon prayers, he would visit each of his wives and, after the evening prayers, his wives would collect at one place and he would have his dinner (Muslim, Sahih Muslim). After the night prayers, he would recite some suras of the Quran and before going to bed would pray:
"O Allah, I die and live with thy name on my lips."
On getting up he would say,
"All praise to Allah Who has given me life after death and towards Whom is the return."
He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the tahajjud prayers which he never missed even once in his life (Bukhari, Sahih Bukhari). He was not fastidious about his bed: sometimes he slept on his cot, sometimes on a skin or ordinary matress, and sometimes on the ground (Zarqani).
On friday he used to give sermons after the weekly "Jumma" prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a bedouin approached him and said, "O messenger of Allah, I am a traveler and am ignorant of my religion." The prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon (Tirmizi, Sunan Tirmizi).
On another occasion his grandson Husain, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon (Ibid).
Trust in Allah (swt)
Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied,
"Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause." (Ibn Hisham, Sirat-ur-Rasul.)
When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet's (pbuh) reply was:
"O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist thereform until Allah made manifest His cause, or I perished in the attempt." (Ibid)
To another well-wisher, he said,
"Allah will not leave me forelorn."
A dejected and oppressed disciple was comforted with the words:
"By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah." (Bukhari, Sahih Bukhari)
It was the same trust in Allah (swt) which emboldened the prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram. His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish. He consoled her, did his ablutions and went to the Kaaba to say prayers. There was only consternation among the Quraish when they saw him (Ahmed, Musnad, Vol. 1, pg. 368).
Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him,
"Do not worry, no one will be able to do you any harm" (Tabari, Ibn Hisham)
Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:
"We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not" (translation of Qur'an 36:9)
Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him,
"Grieve not. Allah is with us."
A guard was kept at the Prophet's house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:
"Allah will protect you from the people" (translation of Qur'an 5:67).
A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words,
"Even if this man wanted to kill me, he could not." (Ahmed, Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:
"Why did you do this?" "To kill you," was her defiant reply. She was told, "Allah would not have allowed you to do it." (Muslim, Sahih Muslim.)
In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, "Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).
Again in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.
Justice
The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.
Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).
A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,
"Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood")
The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiallity and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud)
Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat).
In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)
Equality
Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here:
Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)
On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. (Nasai pg. 803)
The prisioners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms")
During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." (Zarqani, Vol 4 pg. 306)
Kindness to animals
The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any animal over-loaded or ill-fed he would pull up the owner and say,
"Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad).
A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawud)
During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs (Bukhari, Sahih Bukhari).
As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.
He stated,
"Verily, there is heavenly reward for every act of kindness done to a living animal."
Love for the poor
The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said:
"He is not a perfect muslim who eats his fill and lets his neighbor go hungry."
He asked,
"Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that
"It is diffucult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the aquisition of wealth but insisted that it be lawfully aquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said,
"O Aysha, love the poor and let them come to you and Allah will draw you near to Himself." (Bukhari, Sahih Bukhari)
One or two instances of the Prophet's (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare (Bukhari, Sahih Bukhari).
His love for the poor was so deep that he used to pray:
"O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." (Nasai, Chapter: Pardon)
“Allahumma salle `ala Muhammad wa `ala aale Muhammad kama sallaita `ala Ibrahima wa `ala `aale Ibrahim. Innaka hameedum Majeed
Allahumma Barik `ala Muhammad wa `ala aale Muhammad kama Barakta `ala Ibrahima wa `ala `aale Ibrahim. Innaka hameedum Majeed
jazakAllahu khairn
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.
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