A model for humanity

By Prof. Mohammed Rafi

IN contemporary times, people in general and Muslims in particular need to emulate

Mohammad’s (peace be upon him) humane and practical approach to life. He showed that Islam
is not a theoretical philosophy. He preached and practised a code of life, its commandments and
prohibitions, and rendered good actions and service to mankind in all spheres of human activity.

Within a short span of time, he had successfully ushered in an era of tolerance and liberalism and
had revitalized a decadent social order. He was able to mould the character of his fellowmen,
reform them and change their thoughts, put new ideals before them and elevate them to the
higher plane of a better, harmonious life. Subsequently, the Muslim ummah, not based on
relations of blood, race, colour or class, came into being through sheer adherence to permanent
divine values.

He never compelled anyone to become a Muslim. Through his exemplary behaviour people were
drawn to him. He lived for 40 years among the people before inviting them to Islam. It was quite
difficult for them to accept a human being like them as a nabi. He would plainly say that he was
but a man like others and that he had no treasures, nor did he claim to know the secrets of the
future. The Quran testifies to this: “Say (O Muhammad) I am only a man like yourselves”
(18:110).

The Prophet always showed composure and balance while confronting the tribulations of life.
The insistent demand of the people that he should work miracles to convince them made him
despondent. He changed the attitudes and characters of people through his behaviour. They were
astonished to see his reaction towards the citizens of Taif who had been very unkind to him. He
did not curse anyone, but prayed “may Allah guide the people of Taif”. Following the defeat at
Uhud, the companions asked him to curse the people of Makkah. He said, “I was not sent to
curse people. I was sent as an inviter to the truth and as a mercy to the people.”

Edward Gibbon (Decline and Fall of the Roman Empire) writes, “Even at the zenith of his
worldly power the good sense of Mohammad despised the pomp and royalty — he submitted to
the menial offices of the family, he kindled the fire, swept the floor, milked the ewes and mended
with his own hands his shoes and his woollen garments. He observed the abstemious diet of an
Arab and a soldier.”

How many of us claiming to be his followers practise these? His life was very simple. He would
put on whatever kind of cloth he could get. He would eat whatever was placed before him. He
would sit wherever he could find room, whether on a mat, carpet or the ground. He was a model
family man, very loving to the children.
As a role model we must remember that he taught us to obey Allah’s commands, give alms,
speak the truth, to give back safe and whole what is entrusted to us by others, to be affectionate
to our neighbours, to shun wicked acts and to avoid bloody quarrels.

To the Christians of Najran and the adjoining areas he promised the security of God and his own
pledge. “No cross or image shall be destroyed, they shall not be oppressed, they shall not be
required to furnish provisions for the troops” were his standing orders.

Contrary to some modern-day notions, he disliked wars and when he migrated to Madina he
brought an end to the tribal wars which had been rampant for more than a century. He invited the
followers of all faiths and advised them to unite and establish a city-state to forge a common
defence and security against all adversaries. Surprisingly, his advice was readily accepted even
by the tribes of Aws and Khazraj.

The Meesaq-e-Madina (charter) is the first constitution of the world. Today, as the world’s
population is increasing and the number of people adhering to different faiths continues to grow,
this document should be widely propagated. It stifles all forms of priestly and clergy rule.
Following this ideal, the Islamic commonwealth included within its fold Jews, Sabians,
Christians and others as citizens like the Muslims. They were accorded religious, social and
political rights through this charter.

Today, when extremism and fanaticism have engulfed all faiths, it must be remembered that
Mohammad strictly obeyed the divine command, “Revile not those unto whom they pray besides
Allah, lest they wrongfully revile Allah through ignorance” (6:109). But Muslims seem to have
forgotten this important aspect of Islam, and as a result, we see many bloody conflicts and the
needless loss of life in the name of Islam. Mohammad had taught that the greater holy war is the
war inside us against our own weaknesses and failings.

One of his sayings shows his respect for all religions. “When the bier of anyone passes by thee,
Muslim or non-Muslim, rise to thy feet”. As a result of his teachings which laid the foundation of
human rights and values, Muslim communities all over the world, even as far as China, India,
Japan, Africa and the West, show that Islam still has the power to reconcile apparently
irreconcilable elements of race and tradition. If Muslims truly follow his teachings in all aspects
of social life, the opposition between eastern and western societies can be replaced by
cooperation.

Islam upholds the dignity of labour and Mohammad himself worked along with others in the
construction of the first mosque at Quba and in the digging of the trench in the battle of
Khandaq. He emancipated slaves and women from bondage. The slaves were placed on an equal
footing with their masters and they were elevated to the rank of generals and commanders. Bilal
was appointed the first muezzin of Islam and was respectfully addressed as Syedna (chief) Bilal.
Women were given the right of divorce and inheritance in the property of their deceased
husbands and fathers.

The Prophet was successful in bringing into existence a new type of man — self-respecting, self-
reliant, conscious of his worth and desirous of enhancing it with the ambition to set up a better
social order in the world. Jeffery Lang in his book Struggling to Surrender writes “To swear that
Mohammad is the messenger of God is to accept his life as an example and to affirm that his
actions set the standard for mankind’s conduct regardless of time and place. If Muslims are to
convince western civilization that Islam provides a better way, then they would have to either
soften their commitment to Mohammad’s example or invest their time and effort to argue their
case convincingly.”

A model which can serve as a standard for every class of people under different circumstances
and states of human emotions will be found in the life of Mohammad. For the rich there is his
example as a tradesman; for the poor is his example as an internee of Shu’ayb Abi Talib and the
emigre of Madina. For the vassal, there is the man who endured the hardships imposed by the
Quraish of Makkah; for the conqueror there is the victor of Badar and Hunayn. In defeat, one can
take a lesson from the discomforted at Uhud. As a teacher, one can learn from the holy mentor of
the school of Suffah; as a student from the man who sat before Gabriel.

As a preacher, direct your vision to the man delivering sermons at Madina; if you are an orphan,
do not forget the child of Aminah and Abdullah left to the tender care of Halimah. As a
travelling salesman, cast a glance at the leader of caravans on the way to Basra; as a judge or
arbiter, at the Prophet entering the Kaaba before sunrise and installing the Hajr-i-Aswad. If you
are married, draw a lesson from the behaviour of the husband of Khadijah and Aisha; if a father,
go through the biography of a tender and loving man who rejoiced at the birth of girls.

Whenever anyone came, he moved quickly to give him a seat. He was quick to smile and greet
the person, and was never harsh or offensive, and rarely angry. He was generous in praise, averse
to conflict or too much comfort. He always rose to the challenge of history.

Abdullah Ibne Ubaiy withdrew one-third of the Muslim army in Uhud, but Mohammad did not
seek slaughter or vengeance. He said, “We will have mercy and treat him kindly as long as he
remains with us”. Fadallah came with the intention of killing him and felt nervous when
Mohammad met him with calm and a smiling face. Mohammad advised him kindly to seek
God’s forgiveness and Fadallah lived the rest of his life saying, “I came to kill him and left with
no man more beloved and dear to me.”

In short, whoever and whatever you may be, you will find a shining example in the life of
Mohmmad. All that Muslims need to know of him is readily accessible. There was never a span
of time, howsoever small, that he spent away from the gaze of his companions.

Mohammad laid the greatest emphasis on human rights and tolerance. He made his followers
realize the importance of observation and knowledge, and was able to divert man’s attention to
the vast and limitless universe and find the clue to God’s greatness. He disclosed a concept of
life compatible with nature. Through his lifetime of struggle and exemplary behaviour he
emphasized that the Quran was not a collection of dogmas, but a code of life which regulated
everything that involved human life. He never preached what he could not practise. His last
words were not about property, dominance or kingdom, but the protection of the weak and
downtrodden. Today Muslims all over the world are miserably placed. This is because they have
failed to live up to the ideals set forth by Mohammad.

Seerat, a perfect model

By Muhammad al-Ghazali

THE entire history of mankind in the post-Muhammadan period provides testimony to the
Prophet’s impact on humanity. With the emergence of the Prophet (SAWs) on the stage of
history, humanity clearly entered a new decisive and final stage of religious consciousness and
cultural development.

When the Qur’an proclaimed in unmistakable terms that the institution of Prophethood had
reached its final stage with Prophet Muhammad (SAWs), this proclamation was also fully
attested by the subsequent course of human history.

No new Prophet or messenger, nor any other Divine scripture succeeded the Prophet (SAWs) or
the Qur’an. The Qur’an and the Prophet’s Sirah remain the authentic touchstone of the truth and
the reliable source of Divine call to humanity.

The foremost thrust of the Prophet’s teaching that changed the erstwhile religious perspective
was to liberate humanity from the animistic notions of the past that involved a deification of the
phenomenal world. The primitive religiosity of man largely prevailing in the world before
Prophet Muhammad (SAWs), was to invest everything beneficial or harmful in this universe,
with a supernatural sanctity or even at times with divinity.

Thus, man humbled himself before sun and moon, stars and galaxies, sky and earth, rivers and
oceans, even beasts and animals. This pantheistic notion constructed for man’s servitude and
compelled him to bow before millions of gods and deities.

Another less primitive but equally obscurantist view that was held by a number of other creeds
was to see this world as an evil satanic scheme which undermines the spirituality of man. These
creeds also enfeebled man before the diabolical and devilish influences of this world represented
by corporeality and matter and body and flesh and thus took a negative view of man and this
phenomenal world.

These creeds and cults projected this world as a prison house in which man is placed by destiny
and from which the deliverance should be sought by emancipating oneself from all sanguine,
social, marital and material involvement. While one view imposed on man a direct servitude of
this material world, the other painted the world in evil and adversarial terms.

The Prophet’s sound and rational teaching dealt a powerful blow to all such obscurantisms and
superstitions. He taught in unambiguous terms that man’s habitat and environment have been
created for the service of man. He reminded that this world has been created, designed and
tailored to suit the survival of man and to serve the needs of human life. Said he in one of his oft-
quoted sermons: ‘indeed this immediate world has been created for you, but you have been
created for the ultimate world of the hereafter’. For the eternal home of lasting bliss which will
be the final abode of mankind is really worth man’s while.

It was precisely this teaching of the Prophet (SAWs) clearly articulated in the Qur’an that gave
rise to the crystallization of the empirical methodology of natural sciences. For unless one has
the satisfaction of knowing that this world is not essentially man’s enemy, but friendly and
compatible to humanity’s well-being and amelioration, natural science is hardly tenable. Science
and all its modes and methods of inquiry and investigation seem to proceed clearly from the
monotheistic doctrine of Islam taught by the Qur’an and the Prophet. The Qur’an contains
profuse statements that fully substantiate this contention.

All these statements of the Qur’an as explained by the Prophet’s teachings are premised on the
doctrine that nothing created by Allah is futile and fruitless. But on the contrary, everything that
He has created, He has created for a definite purpose. And the noblest of these purposes has been
assigned to man under the terms of his august office of ‘vicegerent’. In this way, the Prophet
(SAWs) emerges as a great benefactor of humanity.

People might still be persisting in their polytheistic or pantheistic views of religion, but the
enterprise of science is definitely a monotheistic enterprise. Sooner or later, humanity is going to
reach the stage when it is no longer possible to disbelieve in One Supreme God Who alone is the
Creator, Sustainer and Controller of this cosmos.

The logical flow of the overwhelming scientific evidence that is continuously pouring in will
also eventually shatter the myth that reason and revelation or theology and science were
incompatible. Those shallow interpreters of science in post-medieval Europe who, fascinated by
Newtonian physics, Darwinian biology and Freudian psychology, tried to dismiss theo-centric
worldview and circulated the view that science had rendered god irrelevant, are now open to
serious criticism by scientists themselves. The findings of ecological sciences, inter-alia, have
furnished an un-controvertible evidence that the entire cosmos is serving the interest of human
kind.

Another conspicuous impact of the Prophet’s dispensation which is a logical corollary of the first
doctrine is the elevation of the status of man. In the first place, the emergence of a man of the
Prophet’s calibre on the scene of history in itself brought the status of man to great heights
unknown to mankind previously. The Prophet repeatedly reiterated the lofty locus of man. He
reminded him that his destiny lay in his own hands. He put great premium on the value of human
endeavours and achievements. The Prophet rejected all erstwhile claims to pre-natal distinctions
of race or colour, or clan or caste. He blotted out from the innocent face of humanity the stigma
of original sin.

Moreover, he declared in his last public sermon that all notions of mutual superiority among
humans are false, and that man had been created in the best form and invested with unlimited
potential for self-development. Thus he was fully eligible to fashion his own destiny. He could
make or unmake success or failure by his own conscious deeds and misdeeds. What is more, the
Prophet equalized genders. He recognized full value of woman and her natural God-given gifts
and talents.

The course of human cultural career subsequent to the Prophet (SAWs) is an ample self-evident
commentary on these monumental cataclysmic reforms introduced by the Prophet (SAWs) and
fully promulgated in the socio-cultural, moral and spiritual dispensation established by him and
by his companions.

These are only some aspects of the many significant changes in thought and behaviour, vision
and perspective that the Prophet of Islam effected in the world. Humanity as a whole and not
merely the community of his loving followers owe to the Prophet (SAWs) a great debt.

A man of truth and lofty morals

By Dr. Fazlur Rahman

“NAY, by God, it would never be so! He would never sadden you. You have always been kind
to your relatives. You speak truth. You clear the debts of others. You help the poor. You are
hospitable. You assist your fellow men. You bear the afflictions of those in distress.”

These words of solace came impulsively, without least hesitation, from the mouth of a lady who
had known him inside out, experienced him through thick and thin, for fifteen years as his wife.
This was Khadijah comforting her husband, Muhammad (PBUH) when he returned from the
cave of Hira, exhausted and terrified, fearing for his life, after the first ever encounter with the
arch-angel Gabriel and receiving the first Divine Revelation. She adduced as her witness his past
career when though he was not a prophet yet was reputed far and wide as al-Sadiq al-Ameen, the
truthful, the trustworthy, the faithful.

“A man of Truth and Fidelity, true in what he did, in what he spoke and thought,” (Carlyle). How
could such a noble soul, bearing such lofty morals, be forsaken, left uncared-for, by God! She
related what she had observed, experienced, felt and heard. The approach was rational, the
argument convincing, the reasoning sound. And what testimony could be more reliable, more
dependable than one’s own wife’s. So this was the man Muhammad, prior to when the mantle of
prophethood adorned his shoulders. And what after that?

Ali was the nearest and dearest of all his blood relations. He had been with the Prophet since his
childhood. It was he who as a lad had stood up out of all the kinsmen, whom the Prophet had
called at the mount of Safa in compliance with the Divine commandment “Admonish the nearest
of your kinsmen” (Q:26:214), and declared fearlessly, when others had refused to believe in the
prophetic call, his belief in his prophethood. He describes the Prophet that he was benevolent,
extremely generous, truthful and very kind-hearted. It was a pleasure to be in his company. A
man was over-awed by his first contact with him but came to love him after remaining in
constant touch with him.

‘Ayesha, his next beloved wife after Khadijah expired, who remained with him for nine years, in
his advanced age till death, thus acknowledged his graceful manners and high morals: He did
never cast reflection upon anybody. He never spoke ill of any one. He was never revengeful.
Instead he forgave those who offended him. He never turned down any seemly request. He was
always miles away from unjust behaviour.

Anas bin Malik, who as a boy had been appointed by his mother to attend upon the Prophet just
after his arrival in Madinah, and who remained attached to him for ten years, informs us that
during this long period the Prophet did never so much as scold him or find fault with him, nor he
ever reprimanded him for any lapse which he happened to commit.

These are the impressions of some of the many persons who had the opportunity to have long
and most intimate connection with him. But far more eloquent and emphatic is the testimony of
Allah Himself, Who, calling to witness all the historical records written and preserved, or to be
penned down at any time, by human hand declared: “Verily there is in store for you a great
reward unfailing, never-ending, beyond expectations. And you, for certain, stand on the most
exalted pedestal of morality,” (Q: 68:4).

At another place his virtuous character is extolled in the following words. “It is by virtue of
Allah’s compassion alone that you deal with them gently and leniently. Had you been gruff or
harsh-hearted they would have certainly broken away from about you,” (Q3:159).

This was the practical manifestation of the Prophet’s own teachings. He had instructed the
faithful, “Do not envy one another. Do not hate one another. Do not turn away from one another.
Be you O ! servants of Allah brothers. A Muslim is the brother of a Muslim. He neither lies to
him nor does he hold him in contempt. It is evil enough for a man to hold his brother Muslim in
contempt. Every thing of a Muslim is inviolable for another Muslim : his blood, his property, and
his honour.” And this was how he acted upon his own advice.
The Quran has been revealed to enable the mankind to differentiate between good and bad, right
and wrong, virtue and evil, and to guide it to the right path which leads to the eternal bliss, the
real success in this life and the hereafter. Prophet Muhammad through whom this Divine
message has been communicated is at the same time commissioned with the task of putting it
into practice, enacting its instructions, presenting his own self as the paragon par excellence of
its teaching.

He preached and practised and rose to the heights of being the role model for humanity at large.
“Verily there is in the person of the Messenger of Allah the best of the patterns of conduct for
every one whose hope is in Allah and the Final Day and who deeply engages in the remembrance
of Allah,” (Q:33:21)

The life-blood of religion is the remembrance of Allah. The Quran’s Olul-albab, Men of deep
understanding, are those “Who remember Him standing, sitting, and lying down on their sides,”
(Q:3:191). The Prophet has also instructed that “Your tongue should always remain wet with the
remembrance of Allah.” We are told that there was no moment when he was not engaged in the
remembrance of Allah.

The supplications of the Prophet which have been handed down to us, preserved in the Hadith
books and also found in several independent works show that on every possible occasion and in
all positions he maintained communion with his Lord and that at no time he was lost in
forgetfulness. He told the people to be ever vigilant in asking forgiveness from Allah for their
sins and shortcomings or substandard performance of their duties. What he himself did was to
ask forgiveness from Allah seventy or hundred times in just one sitting.

He said that every Muslim had to offer his prayers five times a day. He himself offered prayers at
least eight times a day. The night-prayer, Tahajjud, which was optional for every one else was
offered compulsorily by him. While offering night prayers he stood for such a long time that his
legs became swollen. When once Ayesha remarked that why did he take so much trouble when
Allah had already redeemed him, his modest reply was, “Should I not act as a thankful servant!”
He did never miss his congregational prayers. He was so particular about it that even during his
last illness which ended in his departure from this world he attended the mosque while reclining
on his two companions.

Fasting during the month of Ramazan was made incumbent upon every believer. The Prophet
himself fasted during Shabaan and Ramazan. He also fasted on Mondays and Thursdays as well
as on the thirteenth, fourteenth and fifteenth of every month. During the month of Shawwal he
fasted for six days after Eid-ul-Fitr. He also fasted during the first ten days of Muharram.

It was enjoined on the well-to-do Muslims to spend a fixed portion of their wealth as Zakat,
(Q:2:215,254). It was made optional for any one to give in charity as much as he could afford
after satisfying his needs, ((Q:2:219). None was required, however, to give away all of that
which he possessed. “Make not your hand tied to your neck (be niggardly), nor stretch it forth to
its utmost reach so that you become blameworthy and distressed,” (Q:17:29). The Prophet also
explained that the best act of charity was that which did not result in destitution. The Prophet’s
life was however that of giving preference to other’s needs, sacrifice, generosity, magnanimity
and self-denial.

Extremely frugal concerning his own needs he gave away whatever he had to the poor, the
destitute, the needy and the have-nots. Though he himself led a life of privation and bare
subsistence for others he was magnanimous beyond imagination. According to Ibn Abbas “More
generous than all of us was the Apostle of Allah who gave away freely especially during
Ramazan. He never said ‘no’ in reply to any request, and never took his food alone. No matter in
what small quantity the food was available, he invited all those present to share it with him.

He had asked us to inform him if any Muslim died without clearing his debt, for he always took
the responsibility to get it repaid. The legacy of the deceased, evidently, devolved on his heirs.”
Abu Dhar, a companion of the Prophet relates that once he said to him, “Were the mountain of
Uhud turned into gold for me, I would not like three nights to pass with a single dinar in my
possession except whatever I may keep for clearing away somebody’s debt.”

The greatest and the most common weakness of those in power and high position is that they are
prone to fall an easy prey to the onslaught of nepotism. They are tempted to oblige their
incompetent relatives and undeserving friends by appointing them to responsible posts where
they could enjoy power and pelf, or out of public exchequer they squander money upon those
who have no right to it. According to the Quran it is a criminal breach of trust, (Q:4:58). It has
been condemned by the Prophet.

Once his companion Abu Dhar, about whom the Prophet said that he was the most truthful of all
those who walked on earth, requested him to appoint him on an administrative post. The Prophet
declined to oblige him saying he was too weak to shoulder the responsibilities of that office.

On another occasion his beloved daughter Fatimah, much distressed by the hardships of
continuously drawing water from the well and grinding the hand-mill, requested him to provide
her with a maid-servant, he very politely turned down the request saying “No provision has yet
been made for the poverty-stricken people of Suffah. Moreover, the orphans of Badr have
already made a request before you.”

It is easy to say “Love thy enemy” but very difficult to practise, especially when the enemy is in
your grip. The life of the Prophet abounds with examples of showing mercy, compassion and
forgiveness when the deadliest and lifelong enemies were on their knees. General amnesty for
Abu Sufyan, the lifelong enemy, to his wife Hind who had chewed the liver of his uncle
Hamzah, and to his killer Wahshi, to the Makkans after the conquest of Makkah with the words
“Go your way, you are the freed ones, forgiveness to Abd Yalail, the stone-hearted chief of Taif
who nearly killed him, are only a few examples of his humane and merciful attitude towards his
enemies. His entire life-span is an eloquent testimony to the undeniable reality that he practised
what he preached.

A perfect reformer

By Prof Mohammed Rafi

Today, more than ever, the Muslim world needs to look back at the practical aspects of the
Prophet Mohammad's (PBUH) life and try to imbibe them in our daily lives for peace and
harmony. This is what Islam is all about. When Muslims accept some person as a Nabi
(Messenger), they must as well believe in emulating the example set by the Nabi.

It is understood that anything actually taught by the Nabi was either done or would have been
done by him had the occasion arisen. The Quran tells us that all Messengers were charged by
Allah with the same mission (2:136). It is also written that all people are a single nation, so Allah
raised Messengers as bearers of His news and as warners and He revealed unto them the Book
with truth (2:213).

In other words the message that comes from Allah of human guidance is a practicable verity and
not a dreamer's ideal. Prophet Mohammad received Divine Revelation and translated it into
action through his own example (2:129 & 151). He was the first to obey these laws (39:11-14)
and led others to pursue the path of guidance.

Earlier Messengers had come with Allah's message and guidance, but people changed these,
corrupted them or simply hid them. The Quran says 'O people of the Book there has come to you
Our Messenger revealing to you much that you used to hide in the Book' (5:15).

Pre-Islamic Arabia was a seat of different religions and sects, each decrying the other as is being
done nowadays. Prophet Mohammad denounced division and sectarianism and decried the
hostile attitude of the followers of these separate religions and sects.

'And the Jews say that the Christians do not follow anything good, and the Christians say that the
Jews do not follow anything good while they recite the same book' (2:213). People were more
inclined, like today, on rituals which were supposed to be the essence of all religions.

The Quran says, 'It is not righteousness that you turn your faces towards the East or West, but
righteousness (Taqwa) is that one should believe in Allah, the day of judgment, the Malaika, the
Book and the Messengers and give away wealth out of love for Him to the nearest of kin and to
the orphans, the needy and the wayfarer.

The captives pray and pay Zakat and fulfil the performance of their promises and be patient in
distress and adversity and in time of conflict. Such are the righteous ones' (2:177).

Prophet Mohammad did not propagate Islam through miracles. He worked what was more than a
miracle: striving against odds and achieved success never seen before or since in history, and in
the adverse circumstances to which he had been subjected. But to achieve this unique success he
did not resort to things beyond human reach, in which case he could not have acted as an
exemplary personality.

He used all honest and honourable means that were open to others. He would plainly say that he
was a man like others (18:1110) and 'It is not in my power to cause you harm or bring you to the
right path' (72:21) and 'The unseen is only known to Allah (10:20) 'with Him are the keys of the
unseen, the treasures no one knows but He' (6:59).

One supreme quality that shows he had achieved the zenith of character and morality that must
be the final goal of human endeavour, where man reflects Divine values, was his steadfastness.

In victory or in defeat, in power or in adversity, he remained the same. According to

Washington-Irving 'His military triumphs awakened no pride or vain glory, as they would have
done had they been effected for selfish purposes.

If he aimed at universal dominion, it was the dominion of the faith'. Gibbon writes in the "Rise
and fall of the Roman empire" that even at the zenith of his worldly power, the good sense of
Mohammad despised the pomp of royalty.

How many of us claiming to be his followers practise what he advised to do? In Madinah he had
the opportunity of practising what he had preached at Makkah. He ennobled and enlarged the
laws of Moses and brought upon earth the kingdom of heaven prayed for by Jesus.

He established a state with those at helm of affairs not ruling but serving the citizens. There was
no prejudice of class, colour, race or descent.

To demolish this long prevailing social injustice, it was emphasized that the noblest in the sight
of Allah was he who was most virtuous among men. The state belonged equally to one and all,
male and female - and all, in turn, belonged to one universal God, all obeyed one law, not man-
made but sent down from the All Merciful and impartial God, which was the same for rich and
poor alike.
His life was very simple. He would put on whatever kind or quality of cloth he could get. He
would eat whatever was placed before him. He would sit wherever he could find room, whether
on a mat, carpet or the ground (Tirmizi 'Shumail').

Unlike the rulers of the modern world, he entered into treaties with his enemies and honoured
them. Following the treaty of Hudaybiah in 6 A.H., he discouraged the Muslims of Makkah to
flee the city.

The surrender of Makkah offered him ample opportunities of revenge, but he did not avail
himself of them. As a role model we must remember that he ordered us to obey Allah's
commands, give alms, speak the truth, give back safe and whole what is entrusted to us by
others, to be affectionate to our neighbours, to shun wicked acts and avoid bloody quarrels.

The Encyclopaedia Britannica says: "It is easy to make good and far reaching plans, but more
difficult to carry them out. Moses, Jesus and many of the prophets before Mohammad did not
live to see the success of their respective missions.

The emancipated children of the Egyptian bondage repeatedly disobeyed Moses; Peter and other
disciples denied their Master and left him in the moment of his dire need. But Mohammad the
humble preacher to the haughty Makkans, who had only the other day been ridiculed, stoned and
hunted out of their city of his birth, had within the short span of nine years after his flight from
Makkah lifted up his people from the abysmal depth of oral and spiritual degradation to a
conception of purity and justice.

"These who had dwelt in a state of permanent warfare among themselves and had revelled in
bloodshed and murder on the most trifling pretexts became wedded into a unique brotherhood.
Those who cherished no respect for women became the foremost champions of female rights."

The spirit infused by Mohammad enabled the Muslims to face courageously the most formidable
foes that a man has to grapple with - one's own corrupt nature and evil habits.

He understood human nature and mind and did not propose to kill our instincts or crush our
passions. Instead he propounded a system to control them so that they may function to our best
advantage and pass from the bestial to the noble.

Muslims today are more inclined towards an individual and self-conceited Islam for entry into
heaven which lies somewhere beyond the sky. Mohammad pointed out the error of such crude
notions.

Heaven is the evolved condition of our soul, the casting or not casting of human passion into the
mould of divine attributes that makes our Heaven both here and in the hereafter - for the Quran
promises two Heavens (55:46) and also its reverse - Hell. He repeatedly said that every person
who seeks to observe good morals must tread God's earth reflecting Divine attributes.

Every Muslim should examine, search and assess his deeds and review his conduct several times
a day. For this we were ordered to establish the system of 'Salaat' five times a day. This involves
the total submission to the laws of Allah in a practical shape.

Mohammad also proposed greetings through "Salaam Alaikum" (Peace be upon you) as As-
Salaam is one of the attributes of Allah and means peace. The western equivalent of this is 'Have
a nice day' which is oft repeated.

He also quashed a centuries old system of invoking God's mercy through an intermediary. This
belief had crept into almost all religions. No religion of Divine origin in its subsequent stages
remained free from it.

Islam has no priestly class. Addressing Mohammad (PBUH), Allah says, "And when my
servants ask you concerning Me, then surely I am near; I answer the prayers of the supplicant
when he calls on Me, so they should answer My call and believe in Me, that they may find the
right way" (2:186).

For the first time, the principle of 'No compulsion in religion' was enunciated and acted upon by
Mohammad. Differences of opinion in religious matters were respected and freedom of
conscience was allowed. History is full of religious persecutions of the worst type and that is
evident even today.

Mohammad preached religious tolerance that had never been known before. To the Christians of
Najran and adjoining areas he promised the security of God and his own pledge 'No cross or
image shall be destroyed, they will not be oppressed, they shall not be required to furnish
provisions for the troops' were his standing orders.

Today a large part of the wealth and brain of the West is expended in discovering ways in which
they may utilize destructive weapons to pander to the spirit of aggression.

Mohammad allowed the use of force in three conditions only 1) To protect a house of worship
from destruction be it Christian, Jew or Muslim (22:40) (2) In self defence (22:39). (3) To
establish freedom of conscience and fight religious persecution.

He was the first leader of a religion that made religion and science help-mates. He abolished
dogma and made reason and logic the test of religious truth. He placed the cultivation of
knowledge on top.
For him, exploring the realms of nature for the benefit of humanity was the real glorification of
God. He gave such an impetus to learning that it brought forth within a century after him a
tremendous upheaval in the world of scientific research work.

Significance of Sunnah

By Sidrah Unis

UNLIKE western legal systems, Islamic legal system is based on Divine revelation. Revelation
consists of: Communications made by Gabriel, under the direction of God, to the Prophet, either
in the very words of God or by hints; such knowledge as occurred in the mind of the Prophet
(Peace be upon him) through inspiration from God; and opinion of the Prophet, embodied in the
form of ratiocination, delivered from time to time on issues that happened to be raised before
him.

In answer to the question as to how opinion of the Prophet can form a part of Divine revelation,
God says: “Your companion errs not, nor does he deviate. Nor does he speak out of desire. It is
naught but revelation that is revealed — One Mighty in Power has taught him, the Lord of
Strength. So he attained perfection” (Al-Quran, 53:2-6).

Revelation is available to us in the form of the Holy Quran and the Sunnah of the Prophet. The
Quran comprises only those revelations that are made in the very words of God, while the rest
form the corpus of the Sunnah.

It must be mentioned that the two Arabic terms Hadith and Sunnah are generally taken to be
synonymous, but there is a vast difference between the two. Hadith literally means “tale” or
“narrative”; whereas, Sunnah literally means “trodden path” or “busy path.” Hadith refers to a
tradition or story of the Prophet, and Sunnah signifies the law deduced from it. In other words,
Sunnah, with reference to Islamic law, denotes a rule derived from the sayings or conduct of the
Prophet as narrated in a Hadith.

On founding the Islamic commonwealth in Madinah, in 622 AD, the Prophet not only acted as a
spiritual leader but also as a political leader of the Muslims. Also, being the supreme judicial
authority in the state, cases used to be brought before him for adjudiciation. These were decided
in the light of the Quran, yet, where the Quran was silent on an issue, or required further
interpretation, the Prophet gave a decision based on ratiocination. The exercise of such authority
by the Prophet has been duly recognized in the Quran: “...And whatever the Messenger gives
you, accept it, and whatever he forbids you, abstain (three from)...” (Al-Quran, 59: 7)
“And it behoves not a believing man or a believing woman, when Allah and His Messenger have
decided an affair, to exercise a choice in their matter. And whoever disobeys Allah and His
Messenger, he surely strays off to manifest error.” (Al-Quran, 33:36). “Whoever obeys the
Messenger, he indeed obeys Allah...” (Al-Quran, 4:80). “But no, by thy Lord! They believe not
until they make thee a judge of what is in dispute between them, then find not any straightness in
their hearts as to that which thou decide and submit with full submission.” (Al-Quran, 4: 65)

While the fundamental issues of life have been answered and dealt with in the Quran, the task of
providing a further explanation to the Muslims was entrusted upon the Prophet. This further
explanation, the Sunnah, is available not only in the judgments so pronounced by the Prophet,
but also in what the Prophet otherwise said and did. Thus, the Quran and the Sunnah, the two
primary sources of Islamic law, constitute one complete whole and are fundamentally
interdependent. God defines the relationship between the two in the following words: “... Indeed,
there has come to you from Allah, a Light (the Prophet) and a clear Book.” (Al-Quran, 5: 15)

No book can be read in darkness. Similarly, light alone is of no use unless it is utilized for some
beneficial purpose. The light of the Sunnah is essential for reading and understanding the Quran.

God further says: “... And We have revealed to thee the Remainder that thou may make clear to
men that which has been revealed to them, and that haply they may reflect.” (Al-Quran, 16: 44)
“He it is Who raised among the illiterates a Messenger from among themselves, who recites to
them His messages and purifies them, and teaches them the Book and the Wisdom...” (Al-
Quran, 62: 2)

Let us consider some examples that illustrate the bond between the Quran and the Sunnah. The
punishment for theft is prescribed in the Quran in the following verse: “And (as for) the man and
the woman addicted to theft, cut off their hands as a punishment for what they have earned, an
exemplary punishment from Allah...” (Al-Quran, 5: 38)

The Prophet has qualified the punishment mentioned in the Quran. According to him, there can
be no amputation of hand if the worth of the stolen item is less than a certain amount, i.e., a
fourth of a dinar. Lunatics and minors have been exempted from this punishment. Further, the
hand is to be cut off from the wrist.

The Quran lays down that prayers can be shortened in the presence of fear: “And when you
journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who
disbelieve will give you trouble...” (Al-Quran, 4: 101)

The Prophet, declaring it to be a gift of God, allowed the shortening of prayers on every journey,
whether there is danger or not. The Quran declares: “Forbidden to you is that which dies of itself,
and blood, and flesh of swine, and that on which any other name than that of Allah has been
invoked, and the strangled (animal), and that beaten to death, and that killed by goring with the
horn, and that which wild beasts have eaten — except what you slaughter; and that which is
sacrificed on stones set up (for idols), and that you seek to divide by arrows...” (Al-Quran, 5: 3).

The Prophet laid down exceptions regarding the consumption of fish, liver, etc. Similarly, the
Sunnah has prohibited the consumption of many things, even though the verse above makes no
mention of them.

Muslims are told in the Quran: “Say: Who has forbidden the adornment of Allah, which He has
brought forth for His servants, and the good provisions? Say: These are for the believers in the
life of this world, purely (theirs) on the Resurrection day. Thus do We make the messages clear
for a people who know. Say: My Lord forbids only indecencies...” (Al-Quran, 7: 32, 33)

The Quran is silent regarding solemnization of a valid marriage. The elements of marriage such
as consent, fixation of dower, etc, are rules that were prescribed by the Prophet.

The Quran instructs the Muslims to offer prayers. It was the Prophet who told the Muslims how
and when prayers are to be offered. The Quran is silent on this issue.

The above-mentioned instances show how the two primary sources of Islamic law rely on each
other. Whereas the authority of the Sunnah is derived from the Quran, the former serves to
strengthen and clarify the structure of Islamic law. The two sources are interwoven in such a way
that they cannot be separated from each other. Both may aptly be called an ‘integral whole.’

Many attributes of the Prophet

NEVER has so much been written by so many on the life of one human being, of any time,
than on Prophet Muhammad (PBUH). Eminent people from other faiths, too, have
showered him with praise.

Thomas Carlyle was not the only one to pay him tribute in his lecture on ‘Hero as a Prophet’,
choosing him over all those mentioned in the Old Testament, from Adam through Abraham, to
Moses and Jesus.

Napoleon Bonaparte in Bonaparte et Islam is quoted as saying: “Moses revealed the existence of
God to his nation. Jesus to the Roman world, Muhammad [PBUH] to the old continent…. Arabia
was idolatrous when, six centuries after Jesus, Muhammad [PBUH] introduced the worship of
the God of Abraham, Ishmael, Moses and Jesus.

“The Aryans … had disturbed the tranquillity of the East by agitating the question of the nature
of the Father, the Son and the Holy Ghost. Muhammad [PBUH] declared that there was none but
one God who had no father, no son…. I hope the time is not far when I shall be able to unite all
the wise and educated men of all the countries and establish a uniform regime based on the
principles of the Quran which alone are true and which alone can lead men to happiness.”

And this from George Bernard Shaw: “If any religion had the chance of ruling over England, nay
Europe, within the next hundred years, it could be Islam. I have always held the religion of
Muhammad [PBUH] in high estimation because of its wonderful vitality. It is the only religion
which appears to me to possess that assimilating capacity to the changing phase of existence
which can make itself appeal to every age. I have studied him, the wonderful man, and in my
opinion far from being an anti-Christ, he must be called the Saviour of Humanity.

“I believe that if a man like him were to assume the [leadership] of the modern world he would
succeed in solving its problems in a way that would bring it the much-needed peace and
happiness: I have prophesied about the faith of Muhammad [PBUH] that it would be acceptable
to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”

Muslims everywhere, too, shall pay the Prophet special tribute in this month of Rabi-ul-Awwal
to celebrate his birthday. Many will rejoice, as there will be illuminations, particularly in the
mosques. Religious scholars will recount anecdotes from his life, highlighting his character and
achievements, and recalling his sayings on different aspects of human life before gatherings of
devotees. Naat recitations and milads (sessions singing praise to the Prophet) will be held
everywhere.

Scholars will dwell upon his attribute of Rahmatalil Aalemeen (‘Mercy for all the worlds’ —
including those of the birds and beasts, of insects and worms, etc.), because a Muslim is adjoined
to not hurt any living being except in the way of God. Scholars will explain what the Prophet
said to his followers about how to treat women, how to interact with people of other faiths and
how to carry oneself in one’s everyday life.

Yet, unfortunately, many will forget the profound and inspired discourses as they leave their
respective congregations. A few of those who may be swaying in ecstasy at the mention of the
Holy Prophet’s name would go back to indulge in sectarian hate and killing, as we have been
witnessing in Pakistan.

As Rahmatalil Aalemeen, the Prophet gave protection to Christians through a covenant signed in
628 CE, when a delegation from St Catherine’s Monastery visited him seeking his protection.
(The monastery, located at the foot of Mount Sinai, is the world’s oldest, and a treasure house of
rare manuscripts, icons and Christian history.) The covenant’s words are
as follows:
“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt
Christianity, near and far, we are with them.

“Verily I, the servants, the helpers, and my followers defend them, because Christians are my
citizens; and by Allah! I hold out against anything that displeases them.

“No compulsion is to be on them … Neither are their judges to be removed from their jobs nor
their monks from their monasteries.

“No one is to destroy a house of their religion, to damage it, or to carry anything from it to
Muslims’ houses.

“Should anyone take any of these [belongings], he would spoil God’s covenant and disobey His
Prophet. Verily, they are my allies and have my secure charter….

“No one is to force them to travel or to oblige them to fight. Muslims are to fight for them.

“If a female Christian is married to a Muslim, it is not to take place without her approval. She is
not to be prevented from visiting her church to pray.

“Their churches are to be respected. They are neither to be prevented from repairing them nor
[barred] the sacredness of their covenants.“No one of the nation is to disobey the covenant till
the Last Day (of Judgment),”

It is important to remember that this covenant was made binding on all Muslims for all times,
past, present and future, till the Day of Judgment. How this covenant has come to be violated in
some Muslim countries, including Pakistan, should shame anyone who claims to love or follow
the Prophet of Islam.

Here, they have ransacked and burnt churches; they have killed not only Christians, but also
Muslims — for instance, for sympathising with an oppressed Christian as in the case of Aasia
Bibi. It’s time we took stock of such violations of the Islamic code of respectful coexistence
amongst faiths.

First written constitution

By Nilofar Ahmed
23rd September,2011.
WHEN the Prophet of Islam (PBUH) migrated to Madinah there was no ruler, no written rules
and consequently, no accountability for crimes committed. The mightiest had a free hand, while
the weak had to hide behind the strong, usually the tribe or the leader of the tribe, in order to
survive.

There were constant internecine, tribal wars with a general lawlessness prevailing in Arabia. The
Prophet at once set about organising the city in order to give it the semblance of a state and to
codify laws, which would form the basis of what can safely be called a basic constitution.

At the time of the Muslims’ arrival in Madinah, the population of the city was said to be about
10,000. Of these, only about 15 per cent were immigrant Muslims; the rest was almost equally
divided between Jews and polytheists. There were no common laws and no central command.

Each tribe dealt with matters according to its customs. Dr M. Hamidullah in his biography,
Muhammad Rasulullah, says that the Prophet, after consultation with all the parties, decided to
form a city-state in Madinah on the basis of a confederation.

There was to be a certain amount of autonomy for the units, with common rules and laws
creating unity among its citizens,
Muslims, Jews and polytheists, who would all be considered one ummah (nation).

A set of rules known as the Misaaq-i-Madinah (‘Pact of Madinah’), was drafted in the first year
after Hijra (623 C.E.). It has come down to us in its complete form in the Prophet’s biography by
Ibn Ishaq. The document is made up of about 52 clauses.

Because of the constant tribal wars being fought at that time, a large number of the clauses
pertain to the orderly settlement of
the issues of war and its aftermath.

Dr Hamidullah says it is the “first written constitution of the world”. He also says that the
Prophet introduced moral values in politics, institutionalised the provision of justice and declared
that real and final power belonged to God alone. He did away with the concept that the king
could do no wrong. He declared himself to be God’s Prophet and His representative on earth and
considered the instructions that he brought for his followers, binding on himself.

M. Akhtar Muslim says in his book, Quran Aur Insani Huquq, (‘Quran and Human Rights’) that
this document attempts to meet all the challenges and needs of every class and individual with
regard to justice, tolerance, peace and freedom, including freedom of religion and the principle
of coexistence. He also says that even Jews, who were well-known for their knowledge, skills
and intelligence for centuries and were quite sharp in their dealings with others, accepted this
agreement willingly, peacefully and completely.

Also, all the citizens accepted the Prophet as a ruler, without any coercion, when he was only the
leader of a minority. This was a great achievement. According to Dr Hamidullah, the concept of
social insurance was also introduced by this pact: if an individual was caught in a difficult
situation due to having to pay blood money or ransom, his tribe would have to come to his rescue
by pooling their resources. The poorest of the members of the believers would be able to give
protection to anyone he deemed fit and bind the whole community of believers to honour his
word. Those outside the pact could also be protected.

Madinah was declared a sanctuary for those who signed the document. All those tribes of Jews
who cooperated were to be treated equally and given aid. The Muhajirun who had migrated from
Makkah to Madinah were considered one tribe. The peace agreement entailed that no believer
would help an unbeliever against a believer. All believers were to be against the one who spread
injustice, enmity, sin or corruption among believers, even if he be one of them. No one would
have the right to go to war without the permission of the head of state.

The administering of justice would not be in the hands of the one wronged, but would become
the duty of the whole ummah.

This meant unbridled revenge would be curtailed and the state would become responsible for
dispensing justice. No ties of kinship or social relationships would come in the way of justice.
No one would be allowed to protect a murderer or a criminal.

No one would have the right to protect the Quraish of Makkah or their helpers, who were
constantly trying to harm the believers.

In case of a dispute, the case would be referred back to the Prophet’s teachings. It was stated
clearly that Jews and Muslims would practise their religion freely. The whole tribe would not be
responsible for a crime committed by a member. In case any of the signatories of the pact were
attacked, all the members would be obliged to defend them. If Jews made a peace pact with any
party and invited the believers to join them, the believers would be compelled to do so, except in
the case of a holy war.

The pact resulted in weakening the hold of the repressive culture and authority of the many tribes
and superimposed the modern concept of a unifying culture and authority above it. The basic
concepts of coexistence with followers of other faiths, dealing justly with everyone, keeping
one’s word and feeling a concern for the weak were all highlighted by this pact and laid the
foundation of a government for future generations to emulate.
 The pact of Hudaibya

By Nilofar Ahmed
Friday, Oct 14, 2011

SOME time after the migration of the Holy Prophet (PBUH)and his followers to Madina, the
Makkans banned the entry of the believers in Makkah, even for the purposes of Haj or umrah.
The Muslims yearned to visit the Kaaba to perform the pilgrimage.

After about six years, the Prophet and some 1,500 of his companions started out for Makkah on
Ziga`ad 1, 6 AH, (628 CE), with the intention of performing umrah. They put on the ihram,
recited the intention and thus entered the state of consecration. They did not carry any weapons
but the Makkans came to know of their approach and decided to block their path, even if it meant
having to go to war.

The Prophet decided to avoid confrontation and bloodshed, and to take a very rough and
circuitous route. The Muslims camped at Hudaibya, located on the border of Makkah. They
decided to negotiate with the Makkans to allow them the peaceful practice of their religion. The
Makkans sent small gangs to attack the believers so that they would be incited to start a war.
Otherwise they wanted them to turn back. The Prophet dealt with them with great patience and
released the Makkans each time after arresting them.

The Prophet sent Hazrat Usman as his envoy to the Makkans to convince them to send Suhail bin
Umro to talk to him. After negotiations, the final pact, whose scribe was Hazrat Ali, was agreed
upon and came to be known as the Sulah Hudaibya (the peace pact of Hudaibya).

Some of its clauses were as follows: there would be peace for 10 years in which both parties
would refrain from fighting;when a believer came to Makkah and Taif for the purposes of
pilgrimage or trade, his life would be protected; if any Qureishi passed through the Muslim
territory of Madina, his life would also be protected.

The most difficult point to accept was that of one-sided extradition, and which stated that if a
Qureishi who had converted to Islam was to escape from his guardian and reach the Prophet in
Madina, he would be forced to go back, but if a Muslim reno-unced his faith and escaped to
Makkah, the Makkans would not be obliged to return him.

Besides these points, it was also declared that both parties would remain true to the pact; that
they would not commit treachery and remain neutral in their wars with other parties; that the
Bedouin tribes would be free to make friends with whichever party they pleased; that sacrificial
animals would be sacrificed in Hudaibyah and not brought to Makkah; that rights and duties of
both parties would be equal.

It was also agreed that Muslims would return to Madina without performing umrah that year;
that they would be allowed to come back the next year to perform the pilgrimage and be allowed
to remain in Makkah for three days; that they would carry only a traveller`s weapon, and not
weapons of war; that the Makkans would leave the city for those three days; and that when the
Muslims returned, they would not be allowed to take anyone along with them.

In this pact, the Prophet, through his wisdom, was able to keep the higher, far-reaching goals in
mind. Some of his companions were outraged and found the accord degrading.

They resisted coming out of ihram. The Prophet consulted his wife, Umme Salma. She advised
him to go ahead and perform the acts needed to come out of the state of ihram himself. He
followed her advice. As soon as his companions saw that, they followed suit.

The Prophet was always true to his word. While still at Hudaibya, he encountered a difficult
decision. Abu Jandal, a new convert, broke his fetters and came crying to him asking that he be
rescued from the Makkans who were torturing him.

Seeing his condition all the companions were enraged. But the Prophet kept his word and offered
him no help, except taking a promise from Abu Jandal`s father that he would not be tortured.

On their return to Madina, Muslims met Abu Busair, another new convert who had escaped from
Makkah. His relatives demanded his return and the Prophet complied. Abu Busair later managed
to escape again, hid in a gorge near Badar and kept attacking the caravans of the Makkans going
to Syria.

Many other converts joined him and made it impossible for the caravans to pass that way.
Frustrated, the Makkans themselves approached the Prophet to cancel the clause of one-sided
extradition. The converts were now able to join the believers in Madina.

While on his way back from Hudaibya, the Prophet received the revelation of the first verses of
Surah Al-Fatah, in which Allah declared this pact to be a victory (48: 1). The companions later
realised that the pact had had far-reaching, beneficial effects. That the Makkans signed an
agreement with the Prophet showed that they had accepted him as the legitimate leader of a
people and a state.

Thus, through his wisdom, patience and farsightedness, the Prophet commanded respect,
established his moral authority and brought about a peaceful settlement between people of
different faiths through non-violence and sincere negotiations.
 The importance of Sunnah

By Sidrah Unis
Friday, 11 Feb, 2011

BE it worship or social security, be it financial transactions or environmental degradation, the

Sunnah of the Holy Prophet (PBUH) along with the Holy Quran provides guidance on all
matters. Both the Holy Quran and the Sunnah of the Holy Prophet are regarded as primary
sources of Islamic law.

On founding the Islamic commonwealth in Madina, in 622 AD, the Prophet not only acted as a
spiritual leader but also as a political leader of the community. Also, as supreme judicial
authority in the state, cases were brought before him for adjudication. These were decided in the
light of the Quran. Yet, where the Quran was silent on an issue, or where further interpretation
was required, the Prophet gave a decision which was based on ratiocination.

The exercise of this authority by the Holy Prophet has been recognised in the Quran: “…And
whatever the Messenger gives you, accept it, and whatever he forbids you, abstain (therefrom)
…” (59: 7) Whereas the authority of the Sunnah is derived from the Quran, the former serves to
strengthen and clarify the structure of Islamic law. The two sources are interwoven in such a way
that they cannot be separated from each other.

The following are a few examples which shall serve to illustrate that the Sunnah of the Holy
Prophet covers various areas or aspects of life. Islam
has put a lot of stress on the acquisition of knowledge: The Holy Prophet said: “Allah opens the
path of Paradise to one who takes a step on the path of the acquisition of knowledge.” Also, the
Islamic faith enjoins that knowledge once attained should be put to fruitful use and should be
acquired to benefit others.

The Holy Prophet once said: “He who learns for the sake of haughtiness dies ignorant. He who
learns only to talk, rather than to act, dies a hypocrite. He who learns for the sake of debating
dies irreligious. He who learns only to accumulate wealth, dies an atheist. He who learns for the
sake of action, dies a mystic.”

Anas reported that the Messenger of Allah once said, “Search for knowledge is compulsory for
every Muslim man and woman.” Islam not only makes the acquisition of knowledge
compulsory, it also makes it so for both men and women so that both are equal in this respect.

Islam propagates the virtues of justice and fairness. The following statement made by the Holy
Prophet while he was deciding the case of a noblewoman who had committed theft clearly
illustrates the importance of justice in Islam: “Verily those who were before you were destroyed
because when a nobleman from among you committed theft, they passed no sentence upon him.
By Allah, had Fatima, the daughter of Muhammad, committed theft, I would have cut off her
hand.”

The Holy Prophet once said, “Judges are of three types, one of whom will go to Paradise and the
other lot to Hell. The one who will go to Paradise is a man who knows what is right and gives
judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment
will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.”

The concept of social security has been firmly embedded in the social fabric of the Islamic faith.

The Holy Prophet said: “If a Muslim clothes another Muslim in his nudity, God will clothe him
with the green freshness of Paradise; and if a Muslim feeds a Muslim who is hungry, God will
give him to eat of the fruits of Paradise; and if a Muslim gives a drink to a thirsty Muslim, God
will let him drink from the fountain of Paradise.”

Islam promotes religious tolerance and very clearly lays down that the rights of non-Muslims
should be protected.

The Holy Prophet said: “Beware on the Day of Judgment; I shall myself be the complainant
against the one who wrongs a non-Muslim citizen of a Muslim state, or lays on him a
responsibility greater than he can bear or deprives him of anything that belongs to him.”

Islam prohibits the taking of riba (interest). According to Anas Ibn Malik, the Holy Prophet said:
“When one of you grants a loan and the borrower offers him a dish, he should not accept it; and
if the borrower offers a ride on an animal, he should not ride, unless the two of them have been
previously accustomed to exchanging such favours mutually.”

Abu Sa’id al-Khudri relates on his authority that the Holy Prophet once said that gold must be
exchanged for gold, like for like, from hand to hand. Any increase, fadl, in one commodity over
the other is riba. Silver must be exchanged for silver, like for like, from hand to hand, and any
increase
is riba.

Islam forbids murder, be it of one or many. The Prophet of Islam during Hajjat-al-Wida
addressed the people and said: “Do not [become infidels] revert to disbelief after me by striking
the necks [cutting the throats] of one another [killing each other].”

Mohammad the liberator

By Asghar Ali Engineer

Friday, 26 Feb, 2010

MUSLIMS everywhere celebrate the birthday of Prophet Mohammad (pbuh) with great devotion
and reverence. But often it is seen that the devotees do not always reflect on the message of the
person whom they so venerate. Eid-i-Milad has just become a tradition rather than an occasion
for deep reflection.

Muslims also refer to Prophet Mohammad (pbuh) as Muhsin-e-Insaniyyat, the benefactor of all
humanity, but do we care to know in what respect he became the benefactor? In this limited
space I have I will try to shed some light on the revolutionary aspects of Mohammad’s (pbuh)
teachings and how Muslims should benefit from these. The Prophet of Islam was an ummi, that
is he did not know how to read and write and yet he ushered in a great social and economic
revolution that is as useful today as it was all those centuries ago.

We can call him a liberator of all humanity if we follow his teachings, not so much from the
tangled web of Hadith but from the Quran that he brought us. The Quran indeed was his real
miracle. Firstly, he emphasised the importance of knowledge. This word occurs in the Quran
more than 800 times along with its various derivatives (the word jihad, so controversial today,
occurs only 41 times).

Knowledge was so important to him that he required Muslims to seek knowledge even if they
had to go to China, then a very distant land from Arabia. Following this teaching, Arabs who
were quite averse to knowledge — especially in the written form (there were only 17 people in
Makkah during the Prophet’s lifetime who could read and write) — became great precursors of
various sciences and even the West immensely benefited from their findings. The West
discovered the treasures of Greek knowledge through the Arabs.

Secondly, the Prophet liberated women from bondage and gave them rights, recognising their
individuality and rights. Women got equal rights in marriage and marriage was declared a
contract between two equals. He made it obligatory for women too to seek knowledge. “Seeking
knowledge is obligatory for Muslim men and Muslim women”, he said. The cause of women’s
bondage to men was mainly due to women’s ignorance, and when acquiring knowledge became
their right and an obligation, women too became empowered. It is knowledge that is the true
liberator.

Thirdly, Mohammad (pbuh) was greatly concerned with justice. Justice is so fundamental to
Islam that Allah derives one of his names from justice (Adil). Justice for weaker sections of
society was of utmost importance to the Prophet. Allah, according to the Quran, is on the side of
the weak. And it is the weak (mustazifin) who shall inherit the earth and who shall be its leaders.
The powerful and arrogant (mustakbirun) shall be doomed, promises the message brought by
Mohammad (pbuh).

Fourthly, the Prophet made the individual responsible for all actions, not the collective tribe or
community, as was the case in pre-Islam Arabia. The Quran also declared that each individual
must carry his own burden and no one else should be held responsible for the deeds of others. It
was a very revolutionary declaration at the time, when an entire tribe or community acted as one
and an individual accounted for nothing. The Quran made reward or punishment individual-
centred as opposed to tribe-centred. This freed individuals, men and women, from the burden of
tribal customs and superstitions. Collective action, said the message, may be important, but not at
the cost of the choices an individual must make.

Fifthly, Mohammad (pbuh) also gave the individual rights and dignity along with responsibility.
Human dignity was not circumscribed by any religion, tribe or ethnicity but included all children
of Adam (karramna bani Adam). It was indeed a revolutionary declaration of which preceded the
UN Charter of Human rights by more than 1,400 years. Also, the Prophet said that all creation is
the family of Allah.

Sixthly, he gave the concept of Bait al-maal, a treasury to which all Muslims would contribute
according to their income. In modern terms, this can be described as a move towards a welfare
state in modern terms. Zakat was no longer a tax imposed on the people to cater to the luxurious
lifestyle of rulers, as was the norm in pre-Islam days. It was meant strictly for the welfare of the
weaker segments, orphans, widows, the poor, travellers and for the liberation of prisoners and
slaves. Such usage of public tax money was unprecedented.

The Prophet even declared that land was only for its tillers, thus bringing down the oppressive
and exploitative feudal system. Unfortunately, within a few decades of his death Muslim rulers
established a great empire based on the same exploitative system. All this may sound
unbelievable to many non-Muslims. Why? This is because Muslims often pay verbal tributes to
the Prophet (pbuh) instead of acting on his charter.

Now let’s look around and ask ourselves: What is the condition of women in Muslim countries?
Are Muslim states welfare states? Do their rulers live a simple life like the Prophet did? Do they
respect individual rights and human dignity? Do they practise justice? Do they respect human
life as the sacred trust of Allah? The answers may not be in the affirmative. Muslims have to
reflect seriously on their failures and recommit themselves to the Quranic value system, brought
to them by Mohammad (pbuh).

THE GREATEST APOSTLE OF ALLAH

Friday, March 28, 2008
By Dr Fazlur Rahman
ALLAH said (to Bani Israel when they had been seriously admonished and punished for
worshipping the idol of a calf) “I visit with My punishment whom I will, but My Mercy is all-
comprehensive, it extends to all things.

“It would not be after long when I would ordain it (My Mercy) for those who would observe
piety, be regular in giving charity, those who would firmly believe in my verses. They are those
who would follow the Messenger, the Unlettered Prophet, whom they would find mentioned in
their Scriptures, the Law (Torah) and the Gospel. He would command them what is right, forbid
them what is evil, allow them what is pure and good, prohibit them from what is impure and bad,
release them from the heavy burdens, and the yokes which were upon them. So, those who have
believed in him, honoured him, helped him, and have followed the Light sent down with him, are
the ones who will prosper,” (Q:7:156-157).

In these verses is a pre-figuring of the last and the greatest Apostle of Allah. Prophecies about
him are found in the Taurat and the Injil. The following verses of the Torah also promise the
coming of Prophet Muhammad (peace and blessings be upon him).

The Lord said to me (Moses): “What they say is good. I will raise up for them a Prophet like you
among their brothers: I will put My words in his mouth, and he will tell them everything I
command him. If anyone does not listen to My words that the Prophet speaks in My name, I will
Myself call him to account.” (Deuteronomy 18:17–9).

It is clear from these verses that what is meant by “a Prophet like you among their brothers” is a
Prophet who will come from the line of Ishmael, since Ishmael is the brother of Isaac, who is the
forefather of the Children of Israel. The only Prophet who came after Moses and resembled him
in many ways, for example, in the bringing of new laws and the waging of war on his enemies,
was the Prophet Muhammad (peace be upon him).

The Qur’an points to the same fact, (We have sent to you a Messenger as a witness over you,
even as we sent to Pharaoh a Messenger). (Al-Muzzammil 73:15).

Among Christians there are persons who claim this prophecy foretold by Moses to be in regards
to Jesus. Indeed Jesus was foretold in the Old Testament, but this prophecy does not befit him if
we analyse the prophecy. Moses foretold the following: 1. The Prophet Will Be Like Moses.
There is no likeness between Moses and Jesus. The resemblance is very prominent between the
Prophet Muhammad and Moses. Both the Prophets had natural births while Jesus was
miraculously born from virgin Mary. Both had father and mother, Jesus had no father due to
which fact some believe him to be son of God.

Both led normal family life, had children, while Jesus never married. Both were accepted as
prophets by their own people, Jesus was rejected by his people, the Jews, who tried to crucify
him. “He (Jesus) came unto his own, but his own received him not,” (John 1:11). Both were
victorious over their opponents, the one over Pharaoh who was drowned, the other conquered
Makkah, Jesus is claimed by his believers to have been crucified by his enemies.

Both began their mission at forty years of age and died natural death. Jesus began his mission
when he was thirty, and disappeared under mysterious conditions and is believed by his
followers to be crucified. Both are normal human beings, none of their followers believes them
to be divine, the followers of Jesus believe him to be God incarnate.

2. The Awaited Prophet will be from the Brethren of the Jews. The verse under discussion is
explicit in saying that the prophet will be raised not from Jewish nation, but Jesus was ethnically
a Jew so the prophecy could never befit him. The promised prophet has to come from amongst
the brethren of Jews and who could they be except the descendants of Ismail, the Arabs.

The Jews are the descendants of Isaac’s son, Jacob. The Arabs are the children of Ishmael. And
Isaac and Ishmael are two sons of Abraham from two different mothers.

Thus, the Arabs are the brethren of the Jewish nation, a fact borne by the Bible itself: ‘And he
(Ishmael) shall dwell in the presence of all his brethren.’ (Genesis 16:12). ‘And he (Ishmael)
died in the presence of all his brethren.’ (Genesis 25:18).

3. God will put His words in the mouth of the Awaited Prophet. The Quran says about
Muhammad “Neither does he speak out of his own desire: that is but a revelation with which he
is being inspired.” (Quran 53:3-4).

This corresponds to what is contained in the Genesis: “I will raise them up a Prophet from
among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto
them all that I shall command him” (Genesis 18:18).

Now it is incumbent upon all who believe in Bible that they must accept the prophethood of
Muhammad, whether they be Jews or Christians as they are enjoined by the Bible to do so.

The Bible also warns those who dare to reject the promised Prophet’s message. Likewise the
Prophet is foretold at several places in the New Testament eg., John, xiv, 16; xv, 26; xvi, 7. Jesus
Christ very clearly informs about the coming of ‘that Prophet’. To twist these prophecies to his
own second advent or his resurrection is quite un-maintainable.

The Quranic message while corroborating the prophecy of the prophets Moses and Jesus is very
explicit that only those who believe in the prophethood of Muhammad honour him, help him,
and follow the Light sent down with him would prosper, be successful.
Moreover, it lays down in extremely unambiguous words that unlike other apostles of God who
were sent to particular nations, countries, or races and for specific periods of time Prophet
Muhammad has been sent towards the whole of mankind and for all times to come.

The entire humanity is now duty bound to believe in the prophethood of Muhammad to follow in
his footsteps, to honour him, to help him in all possible ways, and to be led by the Light that has
descended with him as this is the only available course of action to achieve success, prosperity
and Falah. If the People of the Book refuse to do so they would be transgressing the clear
commandments of their scriptures, disobeying their Prophets and going astray from the right
path.